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Suwen (Continued: "Su" refers to the root; "Wen" refers to the Yellow Emperor asking Qibo. According to Gan Luandu: "有形之物生于无形之物，故有太易、太初、太始、太素。太易者，未见气也；太初者，气之始也；太始者，形之始也；太素者，质之始也。气、形、质具，病由是生。" Therefore, the Yellow Emperor asked further. The name *Suwen* may derive from this.)

(Continued: "Xiang" refers to phenomena manifested externally that can be observed.)

The Zang organs are distinguished by position, and the Fu organs are matched with the Five Phases. Their respective functions and divisions of labor are clearly defined; see *Zangxiang Chao*.

The Yellow Emperor asked: What is meant by Zang Xiang? Qibo replied: The Heart is the root of life and the source of changes in Shen (Spirit). (Continued: The Heart houses Shen, so changes in spirit originate from it.) Its luster manifests in the face. (Continued: Luster refers to radiance.) Its nourishment fills the Blood vessels (Mai). (My humble opinion: "Chong" means filling or overflowing; others say it means governing.) The Heart belongs to Yang within Taiyang and corresponds to the Qi of Summer. (Continued: The Heart is the Sovereign Ruler, from whom Shen Ming emerges. All things depend on it for life or death, hence it is called the root of life and the change of spirit. Fire flares upward, hence its luster manifests in the face. The Heart governs blood and dominates the vessels, hence its nourishment fills the vessels. The Heart governs the summer Qi and harmonizes with Taiyang, as Taiyang resides within the fire of summer, hence it is called Taiyang within Yang, corresponding to the summer Qi.) The Lung is the root of Qi and the dwelling place of Po. Its luster manifests in the body hair, and its nourishment fills the skin. It belongs to Yin within Taiyin and corresponds to the Qi of Autumn. (Continued: The Lung stores Qi, its spirit is Po, and it nourishes the skin and hair, hence it is called the root of Qi and the dwelling of Po. Its luster is in the hair, and its nourishment is in the skin. The Lung organ belongs to Taiyin Qi and peaks in Autumn. Daytime is when Yang Qi moves, and its position is not in Yin. Because Taiyin resides in the Yang division, it is called Taiyin within Yang. Correctors state it should be Shaoyin. Although the Lung is Taiyin among the Twelve Meridians, residing within the Yang division, it should be considered Shaoyin.) The Kidney is the root of hibernation and storage, and the dwelling place of Jing (Essence). (Continued: The earth gate closes, and hibernating insects hide deeply. The Kidney also governs Water, receiving the essence of the Zang and Fu organs to store it, hence this description.) Its luster manifests in the hair. (The Kidney belongs to Water, originating from high places, suitable for luster in the hair. Moreover, hair is the surplus of Blood, Blood is a category of Water, and black corresponds to the Kidney, hence this.) Its nourishment fills the bones. It belongs to Yin within Shaoyin and corresponds to the Qi of Winter. (Continued: Shaoyin should be Taiyin. Although the Kidney is Shaoyin among the Twelve Meridians, residing within the Yin division, it should be considered Taiyin.) The Liver is the root of endurance against fatigue. (The Liver governs the Sinews and corresponds to Wood. "Gan" means trunk; human movement relies on sinew strength, resembling the movement of wood. Movement causes much labor. Also, the Liver is the General Officer, from whom strategy and deliberation emerge, hence this description.) It is the dwelling place of Hun (Ethereal Soul). Its luster manifests in the nails, and its nourishment fills the tendons. (Continued: Nails are the surplus of sinews, and sinews are nourished by the Liver, hence luster in nails and nourishment in tendons.) It belongs to Yang within Shaoyang and corresponds to the Qi of Spring. The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the root of the granary and the dwelling place of Ying (Nutritive Qi). (Ying is like a camp, referring to where substances gather.) They can transform dregs and residues, convert flavors, and manage intake and output. Their luster manifests in the white flesh around the lips. (The white flesh at the four corners of the lips.) Their nourishment fills the muscles. This is a category of Zhì Yīn (Extreme Yin) and corresponds to the Qi of Earth. All eleven Zang organs depend on the Gallbladder for their decisions. (The Gallbladder is the Official of Integrity, its meridian is Shaoyang, and Shaoyang Ministerial Fire travels alone amidst Wind-Cold below, Dryness-Heat above, and Dampness in the center, hence it is said to depend on the Gallbladder. ○ Regarding the section on Spleen/Stomach etc. up to corresponding to Earth Qi, there is suspected error here. It should read: The Spleen is the root of the granary... [text omitted for brevity matching source structure] ...This passage comes from the *Liu Jie Zang Xiang Lun*.)

The Yellow Emperor asked: Do the Five Zang correspond to the Four Seasons, each having specific correspondences? Qibo replied: The East is Green, internally connecting to the Liver, opening into the Eyes, storing Essence in the Liver, and its disease manifests as fright and terror. (Continued: Essence refers to Jing Qi. The Jing Qi of Wood transforms into Hun Shen. Yang Qi rises in the East, using the eyes, hence opening into the eyes. The East governs diseases manifesting as fright. The other directions lack this, suspected to be an interpolation.) Its flavor is Sour, its category is Trees and Grasses, its animal is the Chicken (Xun trigram symbolizes chicken), its grain is Wheat (longest of five grains), its celestial correspondence is the Year Star (Sui Xing). (Continued: The Jing Qi of Wood ascends to become the Year Star, circling the sky every twelve years.) Hence, the Qi of Spring is in the head. (Continued: All things flourish upwards, hence Spring Qi is in the head. Other directions say "disease is in X," omitting "Qi is in X," using parallel prose.) Its note is Jue, its number is Eight. (Continued: *Hong Fan* states: Three is Great Wood, birth number three, completion number eight.) Its odor is Fishy/Pungent (Sao). (Continued: Any Qi changing due to Wood becomes Sao.) Hence, one knows the disease is in the Sinews. Its vocalization is Shouting, its pathological movement is Clenching/Gripping. (Continued: Gripping is for pulling together. Shouting, Worry, Hiccups, Cough, and Trembling are named movements associated with emotional policies.) Its emotion is Anger, which injures the Liver. (Continued: The five emotions include Anger; excessive anger harms oneself.) Grief overcomes Anger. Wind injures Sinews, Dryness overcomes Wind, Sour injures Sinews, Pungent overcomes Sour.

The South is Red, internally connecting to the Heart, opening into the Ears (the collateral of Hand-Shaoyin converges in the ear), storing Essence in the Heart, and its disease affects the Zang organs (because Summer Qi resides in the Zang). Its flavor is Bitter, its category is Fire, its animal is the Sheep (Wei hour belongs to Sheep, prosperous with Earth. Now, Wei is the month pillar of Late Summer.), its grain is Millet (Shu, red color), its celestial correspondence is the Flaming Star (Ying Huo Xing). (Continued: The Jing Qi of Fire ascends to become the Flaming Star, circling the sky every 740 days.) Hence, one knows the disease is in the Vessels. Its note is Zhi, its number is Seven. (Continued: *Hong Fan* states: Two is Fire, birth number two, completion number seven.) Its odor is Scorched. (Continued: Any Qi changing due to Fire becomes scorched.) Its vocalization is Laughter, its pathological movement is Worry. (Continued: In the Lung, Worry is the correct emotion, but the Heart governs Worry, transforming into worry.) Its emotion is Joy, which injures the Heart. Fear overcomes Joy. Heat injures Qi, Cold overcomes Heat, Bitter injures Qi, Salty overcomes Bitter.

The Center is Yellow, internally connecting to the Spleen, opening into the Mouth. (Continued: The Spleen receives water and grain; the mouth takes in the five flavors.) It stores Essence in the Liver. (Continued: The Jing Qi of Earth transforms into Yi [Intellect].) Hence, the disease is at the root of the tongue. (The Spleen meridian connects upward to the root of the tongue.) Its flavor is Sweet, its category is Earth, its animal is the Ox (Kun trigram symbolizes ox, Earth prospers in the four seasons, hence taking the Chou Ox, also because oxen are yellow.), its grain is Foxtail Millet (Ji, yellow color, sweet taste), its celestial correspondence is the Stabilizing Star (Zhen Xing). (Continued: Circling the sky every 28 years.) Hence, one knows the disease is in the Flesh. Its note is Gong, its number is Five. (Continued: Completion number five.) Its odor is Fragrant. Its vocalization is Singing, its pathological movement is Hiccups. Its emotion is Pensiveness/Overthinking, which injures the Spleen. Anger overcomes Pensiveness. Dampness injures Flesh, Wind overcomes Dampness, Sweet injures Flesh, Sour overcomes Sweet.

The West is White, internally connecting to the Lung, opening into the Nose, storing Essence in the Lung. (Continued: The Jing Qi of Metal transforms into Po. The Lung stores Qi, the nose breathes air, hence opening into the nose.) Hence, the disease is in the Back. (The Lung is in the chest; the back is the mansion of the chest.) Its flavor is Pungent, its category is Metal, its animal is the Horse (Qian trigram symbolizes horse), its grain is Rice (white color), its celestial correspondence is the Bright Star (Tai Bai Xing). (Continued: Circling the sky every 365 days.) Hence, one knows the disease is in the Skin and Hair. Its note is Shang, its number is Nine. (Continued: Metal birth number four, completion number nine.) Its odor is Raw/Fishy (Xing). (Continued: Any Qi changing due to Metal becomes Xing.) Its vocalization is Crying, its pathological movement is Coughing. Its emotion is Grief/Sorrow, which injures the Lung. Joy overcomes Grief. Heat injures Skin and Hair, Cold overcomes Heat, Pungent injures Skin and Hair, Bitter overcomes Pungent.

The North is Black, internally connecting to the Kidney, opening into the Two Yin Orifices (Continued: The Kidney stores Essence, Yin fluids excrete and inject, hence opening into the two yin orifices.). It stores Essence in the Kidney, hence the disease is in the Xi (valleys/deep tissues). (Continued: Xi refers to small gatherings of flesh. Interpretation: Xi is like a valley, meaning deep places. Winter Qi resides in flesh, hence disease is in deep places.) Its flavor is Salty, its category is Water, its animal is the Pig (Hai hour belongs to Boar), its grain is Beans (black color), its celestial correspondence is the Morning Star/Evening Star (Chen Xing). (Continued: Circling the sky every 365 days.) Hence, one knows the disease is in the Bones. Its note is Yu, its number is Six. (Continued: Water birth number one, completion number six.) Its odor is Putrid. Its vocalization is Groaning, its pathological movement is Trembling/Shivering. (Continued: Trembling refers to shivering, occurring in extreme cold and great fear.) Its emotion is Fear, which injures the Kidney. Thought overcomes Fear. Cold injures Blood, Dryness overcomes Cold, Salty injures Blood (*Taisu* reads Bone, same as above), Sweet overcomes Salty (See *Jin Gui Zhen Yan Lun*, *Yin Yang Ying Xiang Da Lun*).

The Yellow Emperor asked: I wish to hear about the mutual relations of the Twelve Zang organs, their hierarchy and status. Qibo replied: The Heart is the Sovereign Ruler, from whom Shen Ming emerges. The Lung is the Chancellor/Prime Minister (high rank, second only to the ruler), from whom regulation and rhythm emerge (governing the circulation of Ying and Wei, hence regulation originates from it). The Liver is the General Officer, from whom strategy and deliberation emerge. (Continued: Brave and decisive, hence called General; acting secretly before things arise, hence strategy emerges.) The Gallbladder is the Official of Integrity, from whom judgment emerges. (Continued: Upright and resolute, hence official name is Integrity; upright without doubt, hence judgment emerges.) Dan Zhong (Constrictor/Pericardium) (Located between the breasts, it is the Sea of Qi. Dan sounds like Tan. *Shuo Wen*: Meat odor Dan, sound same as Tan. Does Dan Zhong take meaning from Tan?) is the Official of the Envoy, from whom joy and pleasure emerge. (Continued: Dan Zhong governs Qi, distributing Yin and Yang through Qi. When Qi is harmonious and will is appropriate, joy arises, distributing Yin and Yang, hence official as Envoy.) 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 transformation emerges. (Continued: Transmitting impure paths, transforming material forms.) The Small Intestine is the Official of Reception and Containment, from whom transformation emerges. (Receiving from the Stomach, managing containment; after receiving dregs, transforming and transmitting to Large Intestine, hence this.) The Kidney is the Official of Strength and Action, from whom skill and ingenuity emerge. (Creation and description. Continues: In women, it corresponds to skill; in men, it is called strength.) The Sanjiao is the Official of Ditches and Canals, from whom water passages emerge. (Guiding Yin and Yang, opening blockages.) The Bladder is the Official of the Prefecture/Capital (positioned as solitary Fu, hence Prefecture), where Jin Ye (Fluids) are stored; upon Qi transformation, they can be excreted. (Continued: Bladder is lower, hollow inside, storing fluids. If it receives Qi from the Qi Sea to transform, urine flows; if Qi from Qi Sea is insufficient, retention occurs, hence this.) These twelve officials must not lose their duties. (Continued: Loss means dereliction of duty. Dereliction leads to disaster.) Thus, if the Sovereign is clear-minded, the subordinates are secure. Using this for health preservation brings longevity and safety throughout life; using it to govern the world brings great prosperity. (The Sovereign refers to the previously mentioned Monarch. The Heart is the Monarch; inner clarity allows judging good and evil, perceiving danger and safety, preventing people from suffering injustice, and protecting oneself from harm. Thus applied to the world, the world finds peace and national fortune prospers. *Suwen* is set as dialogue between Xuanyuan and Qibo, embodying ruler-minister righteousness, hence metaphors of governing the world and state. Historians say: Methods of governance are like regulating the body.) If the Sovereign is unclear-minded, the twelve officials are endangered, the channels of transmission become blocked, and the physical form suffers greatly. Using this for health preservation brings disaster; using it to govern the world endangers the ancestral temple. Beware, beware! (Continued: Channels of transmission refer to the path of Shen Qi. If the Heart is unclear, right and wrong are indistinguishable, gain and loss undivided, leading to disaster and emaciation. Hence health preservation brings disaster. If the Sovereign is unclear, power is delegated arbitrarily, officials fail to enforce laws, and people suffer injustice. Since people are the root of the state, if the root is insecure, how can the ancestral temple stand? This section is from *Ling Lan Mi Dian Lun*.)

The Heart harmonizes with the Vessels. (Continued: Fire Qi activates, Vessels are similar.) Its luster is in the complexion. (Continued: Fire flares upward, thus lustrous on the face and red. New corrections state: Complexion appearing on the face is all Heart's luster, not just red.) Its master is the Kidney. (Knowing what to fear implies obedience, hence called Master. Others follow suit.)

The Lung harmonizes with the Skin. (Continued: Metal Qi is firm, Skin is similar.) Its luster is in the hair. Its master is the Heart.

The Liver harmonizes with the Sinews. (Continued: Wood nature is flexible/bending, Sinews are similar.) Its luster is in the nails. Its master is the Lung.

The Spleen harmonizes with the Flesh. (Continued: Earth nature is soft/thick, Flesh is similar.) Its luster is in the lips. (Continued: Refers to the white areas at the corners, not red.) Its master is the Liver.

The Kidney harmonizes with the Bones. (Continued: Water nature is flowing/wet, Essence/Qi is similar; Bones connect to Marrow/Essence, hence harmonize with Bones.) Its luster is in the hair. Its master is the Spleen (From *Wu Zang Sheng Cheng Lun*).

The Yellow Emperor said: I have heard that scholars of medicine (Continued: Scholars enlightened in methods and arts) consider Brain and Marrow as Zang, or Gastrointestinal tract as Zang, or consider them as Fu. I wish to hear their theories. Qibo replied: Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (in females) — these six are generated by Earth Qi, all stored in Yin and resemble Earth, hence they store Essence without draining, named the Strange Fu (Qi Heng Zhi Fu). (Continued: Brain, Marrow, Bones, Vessels are named Fu but do not directly pair with Shen Zang like normal Fu. Gallbladder pairs with Liver but differs from the six Fu in transmission/drainage. Uterus has intake and output; intake receives Essence, output transforms descriptions, emerging from extreme transformation. However, intake/output function differs from the six Fu, hence "store without draining," named Strange Fu. My view: "Qi" means strange/different, unlike ordinary Fu.)

The Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder — these five are generated by Heaven Qi, their image resembles Heaven (Heaven and Earth Qi described by stillness/movement), hence they drain without storing. These receive turbid Qi from the Five Zang, named the Transmitting and Transforming Fu. (Continued: Sanjiao is Official of Ditches, water passages emerge, hence also named Transmitting Fu.) These cannot remain long; they are organs of transport and drainage. (Continued: After food enters, dregs transform and excrete, cannot stay long in the middle. Must transform and drain away. Transmitting and transforming various substances, hence named Transmitting Fu.) The Po Men (Anal Opening) is also the envoy of the Five Zang; water and grain cannot remain long. (Continued: Po Men refers to the anal gate, internally connected to Lung. After receiving and transforming, it serves the Five Zang. However, water and grain also cannot remain long in the middle. Also, Po Men is the anus.)

The Five Zang store Essence and Qi without draining, hence full but not solid. (Continued: Essence/Qi is fullness; Water/Grain is solidity.) The Six Fu transmit and transform substances without storing, hence solid but not full. (Continued: Because they do not store Essence/Qi, only accept water/grain.) This is why: When water and grain enter the mouth, the Stomach is solid and Intestines empty. (Continued: Because nothing has passed down yet.) After eating, the Intestines are solid and Stomach empty. (Continued: Water/grain has passed down.) Hence it is said: "Solid but not full, full but not solid."

The Yellow Emperor asked: Why does the Qi Kou (Radial Pulse) alone serve as the master of the Five Zang? Qibo replied: The Stomach is the Sea of Water and Grain, the great source of the Six Fu. The five flavors enter the mouth, are stored in the Stomach, and nourish the Qi of the Five Zang. The Qi Kou also belongs to Taiyin (Hand-Taiyin Lung Meridian). Therefore, the Qi and Flavor of the Five Zang and Six Fu all originate from the Stomach and manifest in the Qi Kou. Hence, the five Qi enter through the nose, are stored in the Heart and Lung. If the Heart and Lung have disease, the nose becomes obstructed. (Continued: The section on Qi entering the nose does not connect well with the previous text. Was it added because of the five flavors mentioning five Qi entering the nose? See *Wu Zang Bie Lun*.)

The Heart stores Shen, the Lung stores Po, the Liver stores Hun, the Spleen stores Yi, the Kidney stores Zhi. (Continued: Shen is the formation of Essence/Qi; Po is the assistance of Essence/Qi; Hun is the assistant of Shen Qi; Yi is remembering without forgetting; Zhi is focusing Yi without shifting. *Ling Shu* says: Two essences interacting is called Shen; exiting and entering with essence is called Po; following Shen coming and going is called Hun; memory of heart is called Yi; existence of intention is called Zhi. ○ Shen Zang stores Shen, etc. Form Zang refers to Head/Horns, Ears, Mouth/Teeth, Chest, all like vessels opening outward, hollow and unyielding, combining to store objects, hence Form Zang. Also, Form divides externally, hence Form Zang. Shen stores internally, hence Shen Zang. ○ See *Xuan Ming Wu Qi Lun*, *San Bu Jiu Hou Lun*.)