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Hundred diseases (stop) are named according to the affected Zang organ: Ma Yun. All hundred diseases must originate from external contraction or internal injury.
Therefore, dryness, dampness, cold, heat, wind, and rain belong to external contraction; Yin, Yang, joy, anger, diet, and living conditions belong to internal injury. When pathogenic factors combine with the Zang organs, disease forms; based on the specific Zang organ involved, the disease name is distinguished. Zhang Yun. Qi combines to manifest physical symptoms, which can be verified by pulse and signs; lesions attributed to specific Zang organs allow the observation of interior-exterior relationships.

Clear in the morning, peaceful during the day, aggravated in the evening, severe at night: *Chunqiu Fanlu* states. Patients experience worsening of illness at night. Cited from the chapter "Lei Lei Xiang Dong".

Spring generates, Summer grows (stop) therefore it becomes severe: Zhang Yun. The generation of Spring corresponds to the rising of Yang Qi; the growth of Summer corresponds to the flourishing of Yang Qi; the harvesting of Autumn corresponds to the descending of Yang Qi; the storing of Winter corresponds to the hiding of Yang Qi. This is the normal cycle of Qi, all described in terms of Yang Qi. The interaction between Heaven and Earth, and the sequence of the four seasons, are fully expressed through the ascending and descending of Yin and Yang. After the Zi hour, the Sun rises from the left, rising constitutes Yang; after the Wu hour, the Sun descends from the right, descending constitutes Yin. Whether large as a year or small as a day, this principle applies universally. Thus, one day can also be divided into four phases.

In the morning, the Sun is in the Yin-Mao positions, rising from below; the human body responds to this. As Yang Qi is just rising, pathogenic Qi declines, so the patient feels clear-headed in the morning. At noon, the Sun is in the Si-Wu positions, moving from east to center; the human body responds. As Yang Qi is at its peak, it overcomes pathogenic Qi, so the patient is peaceful during the day. In the evening, the Sun is in the Shen-You positions, slanting from the center; the human body responds. As Yang Qi begins to decline, pathogenic Qi gradually strengthens, so the condition worsens at dusk. At midnight, the Sun is in the Xu-Hai positions, descending from above; the human body responds. As Yang Qi is hidden and stored, pathogenic Qi is strong, so the condition is severe at night. Generally, the severity of pathogenic Qi depends on the strength of Healthy Qi. Healthy Qi is Yang Qi; when rising, it follows the Yang path, leading to life; when descending, it follows the Yin path, leading to death. The Qi of Heaven and Humanity is essentially one.

Why are there times when this pattern is reversed (stop) those who go against it are crude: [The text implies] exclusively managing severe diseases. Most editions read "exclusively manages its disease," but this edition has an error and should be corrected. Ma Yun. The Emperor wondered why illnesses might aggravate or become severe in the morning or day, yet become clear or peaceful in the evening or night. Therefore, Bo Gao stated that this is because the Zang Qi exclusively dominates the disease, not conforming to the division of one day into four seasonal Qi patterns. For example, Spleen disease cannot overcome the Wood Qi of early morning; Lung disease cannot overcome the Fire Qi of midday; Liver disease cannot overcome the Metal Qi of evening; Heart disease cannot overcome the Water Qi of night. Hence, they aggravate or become severe. If the person's Zang Qi can overcome the seasonal Qi—for instance, Lung Qi overcoming the Wood Qi of morning, Kidney Qi overcoming the Fire Qi of midday, Heart Qi overcoming the Metal Qi of evening, Spleen Qi overcoming the Water Qi of night—then they will feel clear in the day and peaceful in the morning. A practitioner who can follow these timings can treat accordingly: if Spleen disease cannot overcome the Wood Qi of morning, tonify the Spleen and drain the Liver; if Lung disease cannot overcome the Fire Qi of midday, tonify the Lung and drain the Heart; if Liver disease cannot overcome the Metal Qi of evening, tonify the Liver and drain the Lung; if Heart disease cannot overcome the Water Qi of night, tonify the Heart and drain the Kidney. In such cases, recovery can be expected. Crude practitioners merely act against these principles; how could they understand this?

The Five Zang have five transformations (stop) to correspond to the five times: Zhi Yun. The "five transformations" of the Five Zang refer to variations in the five times, five elements, five tones, and five colors. The five transformations correspond to the five Shu points: within one Zang, there are Ying-Spring points for Spring, Shu-Stream points for Summer, Jing-River points for Late Summer, He-Sea points for Autumn, and Jing-Well points for Winter. Thus, five times five make twenty-five Shu points, corresponding to the five seasons.

Liver is a Male Organ: Zhang Yun. The Liver belongs to Wood and is the Lesser Yang within Yin, hence called a Male Organ.

Heart is a Male Organ: Zhang Yun. The Heart belongs to Fire and is the Supreme Yang within Yang, hence called a Male Organ.

Spleen is a Female Organ: Zhang Yun. The Spleen belongs to Earth and is the Ultimate Yin within Yin, hence called a Female Organ.

Lung is a Female Organ: Zhang Yun. The Lung belongs to Metal and is the Lesser Yin within Yang, hence called a Female Organ.

Kidney is a Female Organ: Zhang Yun. The Kidney belongs to Water and is the Supreme Yin within Yin, hence called a Female Organ. Note: The Five Zang correspond to the Five Elements, but only the Liver and Heart are Male Organs, while the Spleen, Lung, and Kidney are Female Organs. This is because Wood and Fire are Yang, while Earth, Metal, and Water are Yin.

Yellow Emperor asked: How to govern the five Shu points? Ma Yun. [Text missing]. Qi Bo said. Zhi Zhong [agrees].

Zang governs Winter (stop) Autumn punctures He-Sea: Zhang Yun. The Five Zang govern storage, their Qi corresponds to Winter. The Qi of Jing-Well points is deep, also corresponding to Winter. Therefore, for diseases located in the Zang organs, one should select the Jing-Well points of the respective meridians. The brilliance of five colors corresponds to Spring. The Qi of Ying-Spring points is slight, also corresponding to Spring. Therefore, for diseases manifesting in facial color, one should select the Ying-Spring points of the respective meridians. The nourishment of the five seasons corresponds to Summer. The Qi of Shu-Stream points is vigorous, also corresponding to Summer. Therefore, for diseases that come and go intermittently, one should select the Shu-Stream points of the respective meridians. The prosperity of five tones corresponds to Late Summer. The Qi of Jing-River points is at its peak, also corresponding to Late Summer. Therefore, for diseases involving voice/sound, one should select the Jing-River points of the respective meridians. The ripening of five flavors nourishes the Five Zang, their Qi corresponds to Autumn. The Qi of He-Sea points is convergent, also corresponding to Autumn. Therefore, for conditions where meridians are full and blood is present, or diseases in the Stomach, or injuries due to diet, one should select the He-Sea points of the various meridians. Note: The puncturing of the five times corresponding to the five Shu points in this chapter—Winter punctures Jing-Well, Spring punctures Ying-Spring, Summer punctures Shu-Stream, Late Summer punctures Jing-River, Autumn punctures He-Sea—is because Jing corresponds to Winter, Ying to Spring, Shu to Summer, Jing to Late Summer, and He to Autumn. Records in chapters such as *Ben Shu*, *Si Shi Qi*, and *Shui Re Xue* are identical and immutable. Examining *Nan Jing Chapter 65*: "Jing is East Spring, He is North Winter." *Nan Jing Chapter 74*: "The Classic says Spring punctures Jing, Summer punctures Ying, Late Summer punctures Shu, Autumn punctures Jing, Winter punctures He." These contradict this Classic and must be errors in *Nan Jing*. One must take this Classic as correct and distinguish them clearly.

Combine with the Meridian: Zhang Yun. The previous text only discussed the Five Zang and five Shu points corresponding to the five times, without mentioning the Yuan-Source points of the Fu organs. This is because Yuan-Source points merge with the Jing-River points and do not independently correspond to seasons; for example, puncturing the Jing-River point in Late Summer includes the Yuan-Source point, satisfying the number. These are the six Shu points of the Six Fu organs. Note: In the *Ben Shu* chapter, the Yuan-Source points of the Six Fu organs are recorded in the *Jiu Zhen Er Shi Yi Yuan* chapter, referred to as Yuan. Thus, *Nan Jing Chapter 66* states: "...is the Yuan." Later acupuncture books followed this, stating that for Yang meridians, ... is the Yuan point, so treating ... is treating the Yuan point; for Yin meridians, the Yuan point merges with the Shu point, so treating the Yuan point is treating the Shu point. Now this section says "combine with the meridian to correspond to the number." Since the Jing-River, Yuan-Source, and ... points are adjacent, the Jing-River point can also substitute for the Yuan-Source point.

When the meridian is full and blood is present, the disease is in the Stomach: *Jia Yi Jing* annotation. "Meridian" reads as "Luo"; "Stomach" reads as "Chest". Zhi Yun. The Lung and Yangming govern the command of Autumn Metal. Drinks enter the Stomach and are transported upward to the Lung; food qi enters the Stomach and diffuses essence into the vessels. Vessel qi flows through the meridians, and meridian qi returns to the Lung. The Lung faces all vessels, transmitting essence to skin and hair. Skin and vessel qi combine, circulating qi in the Lung, and connecting to the Four Zang. Thus, food and drink entering the Stomach are regulated and distributed by Lung Qi, generating this Ying-Wei blood and vessels. Therefore, when meridians are full and blood is present, the disease root lies in the Stomach. Irregular diet causes Lung Qi to fail in transformation and transport, leading to illness. Note: In *Ling Shu* and *Su Wen*, discussions of the Five Zang always include the Stomach Fu, because the Stomach is the source of life for the Five Zang. The Lung and Yangming jointly govern the Autumn command. This chapter matches Fu with Zang, and Zang with the four seasons; the Five Flavors govern Autumn, so the Zang-Fu governing the Autumn command are implicitly included here. Brief comment: Matching Yangming with Autumn likely stems from the theory of Five Movements and Six Qi, and is suspected not to be the original intent of the Classic. Ma Shi and Zhang Jiebin did not explain this section; we retain Zhi's annotation tentatively.

This is called the five diseases: Most editions read "Bian" (transformation) instead of "Bing" (disease). Based on Zhang's edition, this is an error and should be corrected.