Library

Chapter 32 states: The five zang organs are equal in size and position, so why are only the Heart and Lung located above the diaphragm?
The response is: The Heart governs Blood, and the Lung governs Qi. Blood belongs to Ying (Nutritive Qi), and Qi belongs to Wei (Defensive Qi). Following each other up and down, they are called Ying and Wei. They circulate through the meridians, with Ying circulating throughout the exterior, which is why the Heart and Lung are located above the diaphragm.
The *Suwen* (Basic Questions) chapter "Generation of the Five Zang Organs" states: All blood belongs to the Heart, and all Qi belongs to the Lung. This means the Heart masters Blood, and Blood is Ying; the Lung masters Qi, and Qi is Wei. Blood flows relying on Qi, and Qi moves based on Blood. Ying and Wei follow each other, circulating through the meridians and surrounding the body's exterior, just as the Heavenly Dao operates from above; therefore, they reside above the diaphragm. The diaphragm refers to the diaphragmatic membrane. Below the Heart and Lung, and above the other viscera in the human body, there is a layer of diaphragmatic membrane, thin like a fine net, rising and falling with respiration, blocking and isolating turbid Qi to prevent it from steaming upward to the Heart and Lung. The first section clarifies the function of Blood and Qi, while this section discusses their physical form, demonstrating that the viscera of the human body all rely on the nourishment of Blood and Qi.

Chapter 33 states: The Liver is green and resembles Wood; the Lung is white and resembles Metal. However, the Liver sinks in water, whereas Wood floats in water; the Lung floats in water, whereas Metal sinks in water. What is the meaning behind this?
The response is: The Liver is not purely Wood. Yi corresponds to the Jue note and is the soft counterpart (Yin pairing with Yang) of Geng. On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. The Liver releases its slight Yang Qi and absorbs slight Yin Qi. Its inclination is toward Metal, and since it follows the Yin path more often, it causes the Liver to sink in water.
The Lung is not purely Metal. Xin corresponds to the Shang note and is the soft counterpart of Bing. On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. The Lung releases its slight Yin Qi, marries and aligns with Fire. Its inclination is toward Fire, and since it follows the Yang path more often, it causes the Lung to float in water.
Why do the Lung and Liver reverse their buoyancy when cooked—the Lung sinking and the Liver floating? From this, we know that Xin should correspond to Geng, and Yi should correspond to Jia.
This passage explains the principle of mutual rooting of Yin and Yang and the combination of the Five Elements. The human body is nothing but Yin and Yang; interaction brings life, lack of interaction brings disease, and separation brings death. Yue Ren (Bian Que) specifically cites the Liver and Lung because the Liver stores Hun (Ethereal Soul) and the Lung stores Po (Corporeal Soul); Hun and Po are the masters of Yin and Yang in the body. Using the Ten Heavenly Stems to match the viscera: Jia (Yang Wood) corresponds to the Gallbladder, Yi (Yin Wood) to the Liver; Bing (Yang Fire) to the Small Intestine, Ding (Yin Fire) to the Heart; Wu (Yang Earth) to the Stomach, Ji (Yin Earth) to the Spleen; Geng (Yang Metal) to the Large Intestine, Xin (Yin Metal) to the Lung; Ren (Yang Water) to the Bladder, Gui (Yin Water) to the Kidney. If matching the Five Notes to the Five Elements, Gong (Earth), Shang (Metal), Jue (Wood), Zhi (Fire), Yu (Water) are divided into Tai (Greater) and Shao (Lesser) according to the Yin and Yang of the Ten Heavenly Stems. The Liver belongs to Yi Wood; entering water, it should float, yet why does it sink?
The response is: Although the Liver is Yi Wood, Yi combines with Geng. Geng is Yang Metal, and the nature of Metal is inherently heavy/sinking. The wife follows the husband, and its inclination is toward Metal. Thus, it loses the fundamental nature of Wood, causing it to sink in water.
The Lung belongs to Xin Metal; entering water, Metal should sink, yet why does it float?
The response is: Although the Lung is Xin Metal, Xin combines with Bing. Bing is Yang Fire, and the nature of Fire flares upward. The wife follows the husband, and its inclination is toward Fire. Thus, it loses the fundamental nature of Metal, causing it to float in water. When alive, the generating Qi is vigorous, allowing for combination; when cooked, the generating Qi is exhausted, preventing combination. Therefore, the cooked Liver floats and the cooked Lung sinks, returning to their respective natures. Broadly speaking, this is the Yin and Yang of Heaven and Earth; narrowly speaking, it is the husband and wife of human ethics; the principle is the same.
The Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, so it follows the Yin path more. The Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, so it follows the Yang path more. By inferring from the Liver and Lung, the combination of Yin and Yang among the viscera can be understood.
Note: The Ten Heavenly Stems are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The combinations of the Five Elements are: Jia-Ji transform to Earth, Yi-Geng transform to Metal, Bing-Xin transform to Water, Ding-Ren transform to Wood, Wu-Gui transform to Fire. The meaning of transformation has never been clearly explained; let us elaborate. Technicians generally say that transformation occurs when encountering the Dragon. For example, in years of Jia and Ji, the first month is Bing Yin, followed by Ding Mao, then Wu Chen. Chen is the Dragon, which is good at change. Wu is Yang Earth, so the fortune of the year should belong to Earth. Wang Shuangchi opposed this, stating that in the Yin month, three Yang energies emerge from the ground, marking the rise of Earth Qi. Transforming Qi should begin in the Yin month. In Jia-Ji years, starting with Bing Yin month, Bing Fire generates Earth, hence Jia-Ji transforms to Earth. Transforming Qi means transforming the Qi it generates; the rest can be inferred similarly. This explanation is quite reasonable but ultimately fails to clarify the meaning of combination. Some cite the classic: "Red Sky Qi passes through Niu, Nu, Wu, and Fen; Tian Qi passes through Xin, Wei, and Ji Fen; Cang Tian Qi passes through Wei, Shi, Liu, and Gui; Su Tian Qi passes through Kang, Di, Bi, and Ang; Xuan Tian Qi passes through Zhang, Yi, Lou, and Wei." Among these, Wu and Ji Fen refer to Kui, Bi, Jiao, and Zhen. The guarding Qi of the Five Heavens and Five Elements has specific horizontal positions added to the stellar degrees, overlaying the Ten Heavenly Stems. For instance, if Qi is at Xin, Wei, and Ji Fen, Xin and Wei correspond to Jia, while Jiao and Zhen correspond to Ji; thus, Earth is positioned at Jia and Ji, and so on. This argument seems reasonable but is actually incorrect. Heaven moves and is void; its Qi is round and penetrating, having no fixed Qi. Its governance over the Five Elements follows inherent natural laws, not waiting for guarding Qi. Moreover, so-called transforming Qi transforms only upon meeting a combination; otherwise, it does not transform. Although the Qi of the Five Heavens corresponds to the Five Elements, it offers no meaning for the theory of combination and cannot be held rigidly. Xiao Ji's *Wuxing Dayi* quotes Ji Shi's *Yin Shuo*: "Wood (8) fears Geng (9), so sister Yi marries Geng. Geng's Qi is in Autumn, harmonized with Wood Qi, hence Shepherd's Purse grows in Autumn—this is the meaning of 'wife coming'." "Fire (7) fears Ren (6), so sister Ding marries Ren. Ren receives Fire heat, hence Winter Jasmine blooms in Winter." "Metal (9) fears Bing (7), so sister Xin marries Bing. Bing receives Metal Qi, hence delicate grasses die in early Summer." Hence, after the Summer Solstice, the third Geng day is the Fu period, due to fear of Fire. "Earth (5) fears Jia (8), so sister Ji marries Jia. Earth carries Yin and Yang, combining female marriage to Wood, thus enabling generation." "Water (6) fears Earth, so sister Gui marries Wu. Five Elements harmonize; this is combination." Zhang Xingcheng's *Yiyuan* states: The numbers of the Celestial Origin Five Movements are governed by Kun Yuan Earth, paired with the Center as the source of Five Element transformation. From Earth to Fire, they generate sequentially. However, the pairing of Ten Heavenly Stems with Five Elements is mostly dissimilar because variable interactions of overcoming exist within them. Jia Wood overcomes Ji Earth as wife, generating Geng Metal as one change. Yi-Geng follows Jia-Ji, so Yi-Geng is Metal movement. Geng Metal overcomes Yi Wood, generating Bing Fire; Bing Fire overcomes Xin Metal, generating Ren Water. From Yi-Geng Metal to Ren Water involves two changes. Bing-Xin follows Yi-Geng, so Bing-Xin is Water movement. Bing Fire overcomes Xin Metal, generating Ren Water; Ren Water overcomes Ding Fire, generating Wu Earth; Wu Earth overcomes Gui Water, generating Jia Wood. From Bing-Xin Water to Jia Wood involves three changes. Ding-Ren follows Bing-Xin, so Ding-Ren is Wood movement. Ren Water overcomes Ding Fire, generating Wu Earth; Wu Earth overcomes Gui Water, generating Jia Wood; Jia Wood overcomes Ji Earth, generating Geng Metal; Geng Metal overcomes Yi Wood, generating Bing Fire. From Ding-Ren Wood to Bing Fire involves four changes. Wu-Gui follows Ding-Ren, so Wu-Gui is Fire movement. Wu Earth overcomes Gui Water, generating Jia Wood; Jia Wood overcomes Ji Earth, generating Geng Metal; Geng Metal overcomes Yi Wood, generating Bing Fire; Bing Fire overcomes Xin Metal, generating Ren Water; Ren Water overcomes Ding Fire, generating Wu Earth. From Wu-Gui Fire to Wu Earth involves five changes. Jia-Ji follows Wu-Gui, so Jia-Ji returns to Earth movement. Thus, Wu-Gui meets in the Center. This explanation exhausts the subtleties of Five Element generation and overcoming. However, the principle of Yin and Yang seeks harmony; the way of husband and wife cannot be coerced. It is ultimately less clear than Luo Dansheng's *Neijing Boyi*, which extends the meaning of *Tianyuan Yuce*. Qibo narrates *Tianyuan Yuce*: "The Great Void is vast, initiating the foundation of transformation and origin. All things derive their beginning; Five Movements complete the Heaven. Distributing true spiritual Qi, commanding Kun Yuan." Since initiating transformation and distributing true spiritual Qi is commanded by Kun Yuan, Kun Yuan is the mother of all things. As the mother and commander, Heaven must also utilize it first. The Ten Heavenly Stems of Heaven place Wu and Ji in the Central Palace, using Water and Fire first, then forming Metal and Wood. Is this not commanding Kun Yuan and taking Earth as the head? Thus, Heaven's governance of transformation starts with Earth as Jia, making Jia Earth. It then distributes the Five Elements sequentially onto Yi, Bing, Ding, and Wu, transforming them with their original Qi. Earth generates Metal, adding Metal to Yi; Metal generates Water, adding Water to Bing; Water generates Wood, adding Wood to Ding; Wood generates Fire, adding Fire to Wu. After the Five Elements cycle again, Earth is added to Ji, hence Jia-Ji combine. Metal is added to Geng, hence Yi-Geng combine. Water is added to Xin, hence Bing-Xin combine. Wood is added to Ren, hence Ding-Ren combine. Fire is added to Gui, hence Wu-Gui combine. This is transformation through combination, an immutable principle. However, the Yin and Yang of the original Qi may still resist transformation and serve as a basis for use. For example, adding Yang stems indicates excess Qi, adding Yin stems indicates deficient Qi. This further assists usage based on the ruling year.