诸本无篇字。马云。内推本脏腑吉凶善恶。故名篇。
奉生而周于性命者也 张云。奉、养也。周、给也。人身以血气为本。精神为用。合是四者。以奉生而
性命周全矣。
经脉者 张云。经脉者即营养之道。营、运也。濡、润也。营行脉中。故主于里而利筋骨。
温分内 张云。肉有分理。故云分肉。卫行脉外。故主表而司皮毛之开阖。
御精神 故魂魄 适寒温 张云。御、统御也。适、调燮也。
营覆阴阳 张云。覆、包藏也。
精神专直 张云。专直如易系所谓其静也专。其动也直。言其专一而正也。
无以相倚也 张云。倚、偏也。一曰当作异。
参天地 测阴阳而运四时 运、诸本作连。唯志作运。张云。副、配也。连通也。
化五节 张云。应五行之节序。而为之变化也。
凡此二十五者各不同 甲乙四下有变字。各下更有各字。
心小则安（止）无守司也 甲乙邪弗能伤。注。太素云。外邪不能伤。又易伤于邪。注。太素亦作外
邪。又杨上善云。心脏言神有八变。后四脏但言脏变。不言神变者。以神为魂魄意之主。言其神变则四脏可知。
故略而不言也。张云。心小则怯。故必多忧。大则不固。故邪易伤之。高则满于肺而窍多不利。下则阳气抑而
神必不扬。心脆者火必易动。偏倾者不得其中。此其所以各有病也。志云。肺者心之盖。故心高则满于肺中。
在心主言。在肺主声。满则心肺之窍闭塞。故闷而善忘难开以言也。心脆则善病消瘅热中。按、邪气脏腑篇。
五脏脉微小为消瘅。盖五脏主藏精者也。五脏脆弱。则津弱微薄。故皆成消瘅。
肺小则少饮止胸偏痛也 甲乙无喝字。肩息作喘息。居贲作逼贲易伤。注。一云易伤于热。喘息鼻
衄。张云。喘喝、气喘声急也。肩息、咳耸肩喘息而咳也。居当作苦。肺下则气道不利。故苦于贲迫而胁下痛
也。志云。贲乃胃脘之贲门。在胃之上口。下则肺居贲间。而胃脘迫肺。血脉不通。故胁下痛。肺伤者。肺痿
也。简案、张改居作苦。以贲为奔之义非也。当根据甲乙作逼贲。仍志注为贲门。以前后文例推之。肺小则下。
恐脱安字。
肝小则脏安（止）胁下痛也 甲乙无脏字。下脾肾并同。苦作善。切作加。 作急。胁下痛也。之痛上
有偏字。马云。支别者。上奔迫切。胁下多闷。张云。上支贲切。谓肝经上行之支脉贲壅迫切。故胁为 闷。
为息贲喘息也。志云。肝居胃之左。故大则逼胃。而胃脘上迫于咽也。肝在膈之下。故大则苦于膈中。且胁下
痛。肝脉贯膈上注肺。故高则上支贲切。胁 为息贲。简案、支非支别之谓。王冰注六元正纪支痛云。支、拄
傍也。胁字句。此谓上支拄于贲门。切迫于
胁下。而为息贲者。肝高而上逼于肺也。史有肺肝相附语。亦恐近焉。经筋篇及五十六难。并以息贲为肺病。
此肝病及肺也。
脾小则脏安（止）善胀也 甲乙。善满作 。张云。凑、塞也。 、胁下软肉处也。音秒。季胁、小
肋也。简案、凑训塞未见所据。说文聚也。
肾小则脏安（止）人之所苦常病也 甲乙肾大则注云。一本云耳聋或鸣。汗出不可以俯仰。注。一云背急
缀耳脓血出。或生肉塞。志云。夫腰脊者。身之大关节也。故腰痛。背膂痛。腰尻痛。皆不可以俯仰。肾附于
腰脊间。故病诸痛也。狐疝者。偏有大小。时时上下。狐乃阴兽。善变化而藏。睾丸上下。如狐之出入无时。
此肾脏之疝也。张云。五变者。曰小大。曰高下。曰坚脆。曰端正。曰偏倾也。人有五脏。脏有五变是为二十
五变。人所苦于常病也。
赤色小理者（止）心偏倾也 甲乙心下坚无下字。是乃与下文心脆对。志云。小理者。肌肉之文理细密。
粗理者。肉理粗疏。大肉 脂。五脏之所生也。故候肉理之粗细。即知脏形之大小。 KT 、胸下蔽骨也。简
案、赤色二字。该下文粗理者无 KT 者而言。次节白色青色并同。
巨节反膺（止）肺偏倾也 甲乙注反、一作大。甲乙疏、作竦。注。一作欹。马云。疏当作竦。张云。
胸前两旁为膺。胸突而向外者。是为反膺。肩高胸突。其喉必缩。是为陷喉。合腋、张胁者。腋敛、胁开也。
胁偏疏者。胁骨欹斜而不密也。
广胸反 （止）肝端正 甲乙兔作脆。膺作胁。并是。张云。胫骨近足之细处曰 。今详此反 。兔 以
候肝。似以胁下之骨为 也。反 者胁骨高而张也。兔 者胁骨低合如
兔也。志云。兔者胸胁交分之扁骨。内膈前连于胸之鸠尾。旁连于胁。后连于脊之十一椎。肝在膈之下。故广
胸反 者。肝高合胁。兔 者肝下。兔者骨之藏伏也。肝脉下循于腹之章门。上循于膺之期门。在内者从肝别
贯膈。故膺腹好相得者。肝端正。简案、考字书 无胸骨之义。张志以意释之。然于原文极切。今从之。
扬唇者 张云。脾气通于口。其荣在膂。故脾之善恶。体于唇而可知也。
高耳者 张云。肾气通于耳。故肾之善恶。验于耳而可知也。
持则安 减则病也 张云。凡以上诸变。使能因其偏而善为持守。则可获安。若少有损减。则不免于病矣。
犹不能减也 甲乙。减、作感。简案、王冰注真至要。感邪而生病也。云外有其气而内恶之。中外不
喜。因而遂病。是谓感也。
邪之舍也（止）反复言语也 甲乙。苦 、作善焦。人平作人卒。（卒字接句下）张云。五脏六腑。所以
藏精神水谷者也。一有不和。邪乃居之。故曰邪之舍也。不可以为人平。谓其心邪多昧。便佞不可化也。简案、
平作卒。为是。
肺合大肠（止）腠理毫毛其应 张云。肺本合皮。而大肠亦应之。心本合脉。而小肠亦应之。胆胃皆然。
故表里之气相同也。惟是肾本合骨。而此云三焦膀胱者。腠理毫毛其应何也。如五癃津液别篇曰。三焦出气。
以温肌肉充皮毛。此其所以应腠理毫毛也。简案、甲乙云。肾之应毫毛。于义为错。此不考耳。本输篇曰。三
焦者。中渎之腑也。水道出焉。属膀胱。盖三焦膀胱。但是指下焦膀胱。膀胱为太阳经。主周身之表。肾与膀
胱合。所以应腠理也。马云。左肾合膀胱
右肾合三焦。恐非也。
皮肉不相离者 张云。坚实之谓。志云。上文以脏合腑。而腑应形。此以脏合形。而形合腑。皆
阴阳外内交互之妙用。
心应脉（止）小肠结 张云。心与小肠为表里。心应脉。故小肠腑状。亦可因脉而知也。然脉行皮
肉之中。何以知其浓薄。但察其皮肉。即可知也。冲、虚也。诸阳经脉。言脉之浮浅而外见者也。纡屈、盘曲
不舒之谓。
脾应肉（止）上管约不利也 甲乙。无小褒累、作无小裹 。标紧多少里累、作多少 。马云。亦裹
作。张云。么、细薄也。约、不舒也。少裹累之义未详。高志斋谓揣其 肉。而少有累然结实者之谓。简案、
博雅。么、微也。里作裹。义自明。
无约者 简案、约、纹也。
胆结也 张云。胆气不舒之谓。
肾应骨（止）膀胱结也 张云。肾与膀胱为表里。而三焦亦合于肾。故上文曰。肾合三焦膀胱。腠
理毫毛其应。所以三焦膀胱之状。可因腠理毫毛而知也。倪氏云。太阳之气主皮毛。三焦之气通腠理。是以视
皮肤腠理之浓薄。则内应于三焦膀胱矣。又津液随三焦之气以温肌肉。充皮肤。三焦者。少阳之气也。本经云。
熏肤充身泽毛。是谓气。是以皮毛皆应于三焦膀胱。朱永年曰。经云。溪谷属骨。是肌肉之属于骨也。又曰。
脾生肉。肉生肺。肺生皮毛。是骨肉皮毛交相资生者也。故曰。肾应骨。密理浓皮者。三焦膀胱浓。
视其外应（止）知所病矣 张云。外形既明。五内可察。病亦因而可知矣。所谓病者。如上文二十
五变之类。皆是也。
In all versions, the character "Pian" (Chapter) is absent. Ma Yun states that this chapter is named "Ben Zang" (Root Viscera) because it primarily deduces the auspiciousness and inauspiciousness, goodness and badness of the Zang organs.
Those who nourish life and circulate through vital nature. Zhang Yun explains: "Feng" (Feng) means to nourish; "Zhou" (Zhou) means to supply. The human body takes blood and Qi as its root, and spirit and essence as its function. Combining these four aspects allows one to nourish life and ensure the completeness of vital nature.
The meridians. Zhang Yun explains: The meridians are the pathways of nourishment. "Ying" (Nutritive) means to circulate; "Ru" (Moisten) means to lubricate. Ying Qi circulates within the vessels, thus governing the interior and benefiting the sinews and bones.
Warming the fenrou (muscle intervals). Zhang Yun explains: Muscles have textures, hence called fenrou. Wei Qi (Defensive Qi) circulates outside the vessels, thus governing the exterior and controlling the opening and closing of the skin and hair.
Controlling the spirit, harmonizing the hun and po, adapting to cold and warmth. Zhang Yun explains: "Yu" (Control) means to govern; "Shi" (Adapt) means to regulate.
Covering yin and yang. Zhang Yun explains: "Fu" (Cover) means to enclose.
Spirit and essence being focused and upright. Zhang Yun explains: Focused and upright is like what is said in the *Xi Ci* commentary of the *I Ching*: "When still, it is focused; when moving, it is straight." This means being single-minded and upright.
Without mutual leaning. Zhang Yun explains: "Yi" (Lean) means biased. Another interpretation suggests it should be read as "Yi" (Different).
Matching heaven and earth, measuring yin and yang, and operating the four seasons. The character "Yun" (Operate) is written as "Lian" (Connect) in most versions, but only the Zhi version writes "Yun". Zhang Yun explains: "Fu" (Match) means to coordinate; connecting.
Transforming the rhythms of the five phases. Zhang Yun explains: Responding to the seasonal order of the five phases, thereby bringing about changes.
These twenty-five cases are each different. The Jia Yi Jing has the character "Bian" (Change) after "Si Xia", and another "Ge" (Each) after "Ge".
If the heart is small, it is peaceful, and evil qi cannot harm it. Note: *Tai Su* says: External evil cannot harm it. Also easily harmed by evil. Note: *Tai Su* also writes external evil. Yang Shangshan says: Regarding the heart, there are eight variations of the Shen (Spirit); for the other four Zang organs, only variations of the Zang are mentioned, not variations of the Shen, because the Shen is the master of Hun, Po, and Yi. Mentioning variations of the Shen implies the variations of the other four Zang organs, so they are briefly omitted. Zhang Yun says: A small heart leads to timidity, thus often worrying; a large heart is not solid, thus easily harmed by evil. If high, it presses on the lungs, causing many orifices to be obstructed; if low, Yang Qi is suppressed, and the spirit is not uplifted. A fragile heart causes Fire to move easily; an inclined heart loses its center. These are the reasons for their respective diseases. Zhi says: The lung is the cover of the heart, so if the heart is high, it fills the lung. In terms of the Heart Master, and in terms of the Lung governing sound, fullness causes the orifices of the heart and lung to close, leading to chest stuffiness, forgetfulness, and difficulty speaking. A fragile heart is prone to Xiao Dan (Wasting-Thirst) and Re Zhong (Heat in the Middle). According to the *Xie Qi Zang Fu Pian*, micro and minute pulses of the five Zang organs indicate Xiao Dan. Generally, the five Zang organs store essence. If the five Zang organs are fragile, fluids become weak and thin, resulting in Xiao Dan.
If the lung is small, there is little drinking, stopping at chest pain on one side. The Jia Yi Jing lacks the character "He". "Jian Xi" is written as "Chuan Xi". "Ju Ben" is written as "Bi Ben Yi Shang". Note: One says easily harmed by heat. Panting and epistaxis. Zhang Yun says: "Chuan He" refers to rapid breathing with urgent sounds. "Jian Xi" refers to coughing, shrugging shoulders, panting, and coughing. "Ju" should be "Ku" (Suffer). If the lung is low, the airway is obstructed, thus suffering from pressure at the Ben (贲) and pain under the ribs. Zhi says: Ben refers to the cardiac orifice of the stomach, located at the upper opening of the stomach. If low, the lung resides between the Ben, and the stomach compresses the lung, blocking blood vessels, causing pain under the ribs. Injury to the lung results in Fei Wei (Lung Atrophy). Commentary: Zhang's change of "Ju" to "Ku" and interpreting "Ben" as "Ben" (Run/Flee) is incorrect. It should follow the Jia Yi Jing as "Bi Ben" (Press the Ben), retaining Zhi's note that Ben refers to the cardiac orifice. Inferring from the context, if the lung is small, it is low, and the character "An" might be missing.
If the liver is small, the Zang is peaceful, stopping at pain under the ribs. The Jia Yi Jing lacks the character "Zang". The same applies to the spleen and kidney below. "Ku" is written as "Shan" (Good/Prone to). "Qie" is written as "Jia". "Zuo" is written as "Ji". Pain under the ribs. There is a "Pian" (One-sided) character above "Zhi Tong". Ma Yun says: Branches rush upward and press tightly, causing much stuffiness under the ribs. Zhang Yun says: Upward branch pressing on the Ben refers to the ascending branch of the Liver Meridian being congested and pressing tightly, causing stuffiness in the hypochondrium, becoming Xi Ben (Gas Accumulation) and panting. Zhi says: The liver is on the left of the stomach, so if large, it presses the stomach, and the stomach presses up to the throat. The liver is below the diaphragm, so if large, it suffers in the diaphragm and hurts under the ribs. The Liver Meridian passes through the diaphragm and flows into the lung, so if high, it branches upward to press the Ben, causing the hypochondrium to become Xi Ben. Commentary: "Zhi" does not mean branch. Wang Bing's commentary on *Liu Yuan Zheng Ji* regarding "Zhi Tong" says: Zhi means supporting sideways. The sentence ends with "Xia". This refers to supporting upwards against the Ben, pressing tightly under the ribs, and becoming Xi Ben, which is the liver being high and pressing on the lung. Historical texts mention the attachment of the lung and liver, which seems close. The *Jing Jin Pian* and *Nan Jing 56* both consider Xi Ben a lung disease, whereas here it is a liver disease affecting the lung.
If the spleen is small, the Zang is peaceful, stopping at propensity to distension. Jia Yi Jing: "Shan Man" is written as [missing]. Zhang Yun says: "Cou" means blockage. [Missing], the soft flesh under the ribs. Pronounced Miao. Ji Xie (Seasonal Ribs) are small ribs. Commentary: The definition of Cou as blockage lacks basis. *Shuo Wen*: Ju (Gather).
If the kidney is small, the Zang is peaceful, stopping at the common diseases suffered by people. Jia Yi Jing Kidney Large note: One version says deafness or tinnitus. Sweating makes bending and stretching impossible. Note: One says back stiffness, ears oozing pus and blood. Or fleshy obstruction grows. Zhi says: The waist and spine are the major joints of the body. Thus, lower back pain, back muscle pain, and sacral pain make bending and stretching impossible. The kidney attaches to the waist and spine, thus causing these pains. Hu Shan (Fox Hernia) varies in size, moving up and down intermittently. The fox is a yin beast, good at changing and hiding. The testicles move up and down like the fox entering and exiting without fixed times. This is a hernia of the kidney. Zhang Yun says: The Five Variations are: Small and Large, High and Low, Firm and Fragile, Upright and Inclined. Humans have five Zang organs, each having five variations, totaling twenty-five variations. These are the common diseases suffered by people.
Red complexion with fine texture, stopping at heart inclination. Jia Yi Jing: "Xin Xia Jian" lacks the lower character. This contrasts with "Xin Cui" (Heart Fragility) below. Zhi says: Fine texture means dense muscle fibers. Coarse texture means sparse muscle fibers. Large flesh [missing] fat. Generated by the five Zang organs. Thus, observing the coarseness or fineness of muscle texture reveals the size of the Zang form. KT, the xiphoid process. Commentary: The two characters "Chi Se" (Red Complexion) apply to the following "Cu Li" (Coarse Texture) without KT. The same applies to white and green complexions in the next section.
Large joints, reversed Ying (chest), stopping at lung inclination. Jia Yi Jing Note: Fan, alternatively Da (Large). Jia Yi Jing Shu, written as Song. Note: Alternatively Qi. Ma Yun says: Shu should be Song. Zhang Yun says: The sides of the chest are called Ying. Chest protruding outward is called Fan Ying. Shoulders high and chest protruding, the throat must shrink, called Xian Hou (Sunken Throat). He Ye (Armpits together), Zhang Xie (Ribs spread) means armpits gathered and ribs open. Xie Pian Shu means rib bones slanted and not dense.
Broad chest, reversed [missing], stopping at liver upright. Jia Yi Jing: Tu written as Cui. Ying written as Xie. Both correct. Zhang Yun says: The thin part of the tibia near the foot is called [missing]. Upon detail, this Fan [missing], Tu [missing] to observe the liver, seems to refer to the bone under the ribs as [missing]. Fan [missing] means rib bones high and stretched. Tu [missing] means rib bones low and closed like a rabbit. Zhi says: Tu refers to the flat bone at the junction of the chest and ribs, connecting anteriorly to the Jiuwei of the chest, laterally to the ribs, and posteriorly to the 11th thoracic vertebra of the spine. The liver is below the diaphragm, so Broad Chest Fan [missing] means the liver is high and fits the ribs. Tu [missing] means the liver is low. Tu means the bone is hidden. The Liver Meridian descends along Zhangmen in the abdomen and ascends along Qimen in the chest. Internally, it branches from the liver and pierces the diaphragm. Thus, when the chest and abdomen fit well, the liver is upright. Commentary: Checking dictionaries, [missing] has no meaning of chest bone. Zhang Shi interpreted it by intent, but it fits the original text very well, so I follow him.
Lifting lips. Zhang Yun says: Spleen Qi connects to the mouth, its luster is in the back muscles. Thus, the goodness or badness of the spleen can be known from the lips.
High ears. Zhang Yun says: Kidney Qi connects to the ears. Thus, the goodness or badness of the kidney can be verified from the ears.
Holding brings peace, reducing brings illness. Zhang Yun says: Regarding all the aforementioned variations, if one can hold onto them due to their bias and maintain them well, peace can be achieved. If there is any slight reduction, illness is inevitable.
Still unable to reduce. Jia Yi Jing: Jian, written as Gan. Commentary: Wang Bing's note is profound and essential: Gan means contracting evil and becoming ill. It says: External Qi exists, but internally it is disliked. Internal and external do not welcome each other, thus illness ensues. This is called Gan.
Abode of evil, stopping at repeated speech. Jia Yi Jing: Ku [missing], written as Shan Jiao. Ren Ping written as Ren Cu. (Cu character connects to the next sentence). Zhang Yun says: The five Zang and six Fu organs store spirit, essence, water, and grain. If there is any disharmony, evil resides therein, hence called the abode of evil. Cannot be considered normal for a person, meaning their heart is evil and confused, flatteringly untransformable. Commentary: Ping written as Cu is correct.
The lung combines with the Large Intestine, stopping at the response of couli (pores) and hair. Zhang Yun says: The lung naturally combines with skin, and the Large Intestine responds to it. The heart naturally combines with vessels, and the Small Intestine responds to it. The Gallbladder and Stomach are the same. Thus, the Qi of the interior and exterior is identical. However, the kidney naturally combines with bone, yet here it mentions the Sanjiao and Bladder, and the response of couli and hair? As stated in the *Wu Long Jin Ye Bie Pian*: Sanjiao emits Qi to warm muscles and fill the skin and hair. This is why it responds to couli and hair. Commentary: Jia Yi Jing says: The kidney's response to hair is erroneous in meaning. This was not examined. The *Ben Shu Pian* says: Sanjiao is the middle channel organ. Water pathways emerge from it. It belongs to the Bladder. Essentially, Sanjiao and Bladder refer to the Lower Jiao Bladder. The Bladder is the Taiyang Meridian, governing the exterior of the whole body. The kidney and bladder combine, thus responding to couli. Ma Yun says: Left kidney combines with Bladder, right kidney combines with Sanjiao, which is likely incorrect.
Skin and flesh not separating. Zhang Yun says: Means firmness. Zhi says: The above text combines Zang with Fu, and Fu responds to Form. Here, Zang combines with Form, and Form combines with Fu. All are the subtle functions of the interaction of Yin-Yang and Interior-Exterior.
The heart responds to vessels, stopping at Small Intestine knot. Zhang Yun says: The heart and Small Intestine are exterior-interior pairs. The heart responds to vessels, thus the state of the Small Intestine Fu can also be known through the vessels. However, vessels run within skin and flesh, how to know their thickness? Simply observing the skin and flesh suffices. Chong means void. All Yang meridians refer to vessels floating superficially and appearing externally. Yu Qu means coiled and uncomfortable.
The spleen responds to flesh, stopping at the upper guan (orifice) constraint and dysfunction. Jia Yi Jing: No Xiao Bao Lei, written as No Xiao Guo [missing]. Biao Jin Duo Shao Li Lei, written as Duo Shao [missing]. Ma Yun: Also Guo written as [missing]. Zhang Yun says: Me means thin. Yue means uncomfortable. The meaning of Shao Guo Lei is unknown. Gao Zhizhai says: Palpating the [missing] flesh, and having slightly accumulated solidified parts. Commentary: *Bo Ya*: Me means minute. Li written as Guo, the meaning is clear.
No constraint. Commentary: Yue means wrinkle/pattern.
Gallbladder knot. Zhang Yun says: Means Gallbladder Qi not flowing freely.
The kidney responds to bone, stopping at Bladder knot. Zhang Yun says: The kidney and bladder are exterior-interior pairs, and Sanjiao also combines with the kidney. Hence the above text says: Kidney combines with Sanjiao and Bladder, responding to couli and hair. Therefore, the state of Sanjiao and Bladder can be known through couli and hair. Ni Shi says: Taiyang Qi governs skin and hair, Sanjiao Qi connects to couli. Thus, viewing the thickness of skin and couli corresponds internally to Sanjiao and Bladder. Furthermore, fluids follow Sanjiao Qi to warm muscles and fill skin. Sanjiao is Shaoyang Qi. The *Nei Jing* says: Warming skin, filling the body, moistening hair, this is called Qi. Thus, skin and hair all respond to Sanjiao and Bladder. Zhu Yongnian says: The classic says: Xi Gu belong to bone, meaning muscles belonging to bone. Also says: Spleen generates flesh, flesh generates lung, lung generates skin and hair. Bone, flesh, and skin/hair mutually generate each other. Thus it says: Kidney responds to bone. Dense texture and thick skin mean Sanjiao and Bladder are thick.
Observing external responses, stopping at knowing the disease. Zhang Yun says: Once the exterior form is clear, the internal organs can be observed. Illness can consequently be known. The so-called illness refers to the aforementioned twenty-five variations, all of which are included.