心者君主之官，神明出焉；肺者相傅之官，治节出焉；〔肺主气，气调则营卫脏腑无所不治。〕脾
胃者，仓廪之官，五味出焉；〔五味入胃，由脾布散。〕肝者，将军之官，谋虑出焉；肾者，作强之官
，技巧出焉；〔水能生化万物。〕膻中者，〔心主之宫城，在两乳中间上气海也。〕臣使之官，〔主奉行
君相之令，而布施气化。〕喜乐出焉；〔心在志为喜，在声为笑，包络代心行事者也。〕胆者，中正
之官，决断出焉；小肠者，受盛之官，化物出焉；〔受盛胃之水谷，而厘清浊，水液渗于前，而糟粕归
于后，故曰化物。〕大肠者，传导之官，变化出焉；〔主出糟粕，是名变化传导。〕三焦者，决渎之官
，水道出焉；〔决，通也。渎，水道也。上焦不治，水溢高原，中焦不治，水停中脘，下焦不治，水蓄膀
胱。〕膀胱者，州都之官，津液藏焉；气化则能出矣。〔膀胱不能化气，则小便不通。〕凡此十二官
者，不得相失也。故主明则下安，主不明则十二官危，使道闭塞而不通，形乃大伤。〔心不明则神无所
主，而脏腑相使之道，闭塞而不通。〕心者生之本，神之变也。〔神明由之变化。〕其华在面，〔血足
则面容光彩。〕其充在血脉。肺者气之本，魄之处也，其华在毛，其充在皮。脾胃小肠大肠三焦膀胱者
，仓廪之本，荣之唇也，〔荣出中焦。〕名曰器，能化糟粕，转味而入出者也，其华在唇四白，〔
唇之四隅白肉也。〕其充在肌。肝者，罢〔疲同〕极之本也，〔运动过劳，筋必疲极。〕魂之居也，其
华在爪，〔爪者筋之余也。〕其充在筋，以生气血，〔肝属木，春为发生之始，世动言伐肝者，由未明
此意耳。〕肾者主蛰，封藏之本，精之处也，其华在发，〔发者血之余，精足则血足而发盛。〕其充在
骨，凡十一脏取决于胆也。心藏神，肺藏魄，脾藏意，〔意者，思忆而未有定属也。〕肝藏魂，肾藏志。
〔志者，决意而确然不变也。〕心在志为喜，肺在志为忧，脾在志为思，肝在志为怒，肾在志为恐。心
在声为笑，肺在声为哭，脾在声为歌，肝在声为呼，肾在声为呻。〔气郁则呻吟。〕心开窍于耳，〔又
曰∶心在窍为舌，肾在窍为耳。〕肺开窍于鼻，脾开窍于口，肝开窍于目，肾开窍于二阴。心气通于
舌，心和则舌能知五味矣；肺气通于鼻，肺和则鼻能知香臭矣；脾气通于口，脾和则口能知五谷
矣，肝气通于目，肝和则目能辨五色矣；肾气通于耳，肾和则耳能闻五音矣。心主身之血脉，肺主
身之皮毛，脾主身之肌肉，肝主身之筋膜，肾主身之骨髓。心为汗，肺为涕，脾为涎，肝为泣，肾为
唾。〔是为五脏所化之液。〕心恶热，肺恶寒，脾恶湿，肝恶风，肾恶燥。心合小肠，肺合大肠，
脾合胃，肝合胆，肾合膀胱。〔脏腑各有所合，是为一表一里。〕肝为牡脏，其色青，其时春，其日
甲乙；心为牡脏，其色赤，其时夏，其日丙丁。脾为牝脏，其色黄，其时长夏，其日戊己；肺为牝脏
，其色白，其时秋，其日庚辛；肾为牝脏，其色黑，其时冬，其日壬癸。脾不主时何也？脾者土也，治
中央，常以四时长四脏、各十八日寄治。〔寄旺四时各十八日，为四脏之长。〕脾脏者，常着胃土之精
也，〔脾膜连着于胃，而为胃行其津液。〕土者生万物而法天地，〔脾胃属土，所以生成万物，故曰法
天地。〕故上下至头足，〔无所不及。〕不得独主于时也。〔言不独主一时而已，总言四时五脏皆不
可一日无土也。〕五脏者，所以藏精神血气魂魄者也，六腑者，所以化水谷而行津液者也。五脏者，藏
精气而不泄也，故满而不能实；〔但有充满而无积实。〕六腑者，传化物而不藏，故实而不能满。〔虽
有积实而不能充满。〕水谷入口，则胃实而肠虚，〔食未下也。〕食下则肠实而胃虚。〔水谷下也。〕饮
入干胃，游溢精气，〔游，浮游也。溢，涌溢也。〕上输于脾，脾气散精，上归于肺，通调水道，下
输膀胱，〔肺气营运，水随而注，是谓水出高原也。〕水精四布，五经并行。〔水炊虽一，但清者为精，
精归五脏，浊者
为水，水归膀胱。五经，五脏之经络。〕人卧血归于肝，〔人觉则动，动则血随气行阳分，而运于
诸经，人卧则静，静则血随阴分，而归于肝，为藏血之脏也。〕肝受血而能视，足受血而能步
，掌受血而能握，指受血而能摄。胃者水谷之海，冲脉者，为十二经之海，〔即血海也，〕膻中者，
为气之海，脑为髓之海。上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉，是为气。〔开发，通
达也。宣，布散也。经言人受气于谷，谷入于胃，以传于肺，五脏六腑皆以受气，故能熏肤充身泽
毛，若雾露之灌溉养万物者，为气也。〕中焦受气取汁，变化而赤，是为血。〔中焦受谷，运
化精微，变而为汁，又变而赤，以奉生身，是名为血。〕腠理发泄，汗出溱溱，是为津。〔液之清者
曰津，汗为津之发也。〕谷入气满，淖泽注于骨，骨属屈伸泄泽，补益脑髓，皮肤润泽，是为液。〔
淖泽，濡润也。津之浊者曰液。谷入于胃，气满而化液，故淖泽而注于骨。凡骨属举动屈伸，则
经脉流行，而泄其泽，故内而补益脑髓，外而润泽皮肤，皆液也。〕壅遏营气，令无所避，是为脉。
〔壅遏者，堤防也，犹道路之界也，俾营气无所避，而必行其中，此谓之脉。脉者非气非血，所以行气
行血者也。〕故生之来谓之精，〔男女媾精，万物化生，故万物初生，其来皆水，如果核未实，胎卵
未成，皆水也。〕两精相搏谓之神，〔阴阳交媾，形神乃成。〕随神往来者谓之魂，〔神藏于心，心静则
神清，而魂不飘荡。〕并精而出入者谓之魄。〔精生于气，气聚则精盈而魄壮形强。〕人年老而无子，
材力尽也。〔材力，精力也。〕抑天数然也？曰∶女子七岁肾气盛，齿更发长；二七而天癸至，任脉通
，太冲脉盛，月事以时下，故有
子；〔天癸者，言天一之阴气，气化为水耳。任冲奇经之二脉也，任生胞胎，冲为血海。〕三七肾
气平均，〔充满之谓。〕故真牙生，而长极；〔牙之最后生者曰真牙。人身之长，至此而止。〕四
七筋骨坚，发长极，身体盛壮；五七阳明脉衰，面始焦，发始堕；〔女为阴体，不足于阳，故衰自
胃始。阳明脉行于面，循发际故也。〕六七三阳脉哀于上，面皆焦，发始白；〔三阳脉皆盛于面也。〕
七七任脉虚，太冲脉衰少，天癸竭，地道不通，故形坏而无子也。丈夫八岁，肾气实，发长齿更；二
八肾气盛，天癸至，精气溢泻，阴阳和，故能有子；〔男女真阴，皆称天癸，天癸既充，精乃溢泻。〕
三八肾气平均，筋骨劲强，故真牙生而长极；四八筋骨隆盛，肌肉满壮；五八肾气哀，发堕齿槁；〔
男为阳体，不足于阴，故衰自肾始。〕六八阳气衰竭于上，面焦，发鬓颁白；七八肝气哀，筋不能动，
天癸竭，精少，肾脏衰，形体皆极，八八则齿发去。肾者主水，受五脏六腑之精而藏之，故五脏盛，乃能
泻；今五脏皆衰，筋骨皆堕，天癸尽矣，故发鬓白，身体重，行步不正，而无子耳。有其年已老而有
子者何也？此其天寿过度，气脉常通，而肾气有余也。此虽有子，男不过尽八八，女不过尽七七，而天
地之精气皆竭矣。妇人无须者，无气血乎？曰∶妇人之生，有余于气，不足于血，以其数脱血也，〔指
月事言。〕冲任之脉，不荣口唇，故须不生。〔冲任二脉，皆起胞中，络唇口，血盛则渗皮肤，而生
毫毛。〕士人有伤于阴，阴气绝而不起，〔阳痿不举。〕然其须不去，宦者独去何也？曰∶宦者去其
宗筋，〔阴器。〕伤其冲脉，血泻不复，皮肤内结，〔经道不行。〕唇口不荣，故须不生。其有天宦者
，〔终身无须，
若天生宦官。〕未尝被伤，不脱于血，然其须不生，其故何也？曰∶此天之所以不足也，〔先天
所禀，冲任不足。〕其冲任不盛，宗筋不成，有气无血，唇口不荣，故须不生。天寒而其面不衣何也
？曰∶十二经脉，三百六十五络，其气血皆上于面，而走空窍，〔凡周身阴阳经络，无所不足。〕其
精阳气上走于目，而为睛；其别气走于耳，而为听；〔别气者，旁行之气也，气自两胁上行于耳
，气达则窍通。〕其宗气上出于鼻，而为臭；〔宗气积于胸中，上通于鼻，而行呼吸，所以能臭。〕其
浊气出于胃，走唇舌，而为味。〔浊气，谷气也。谷入于胃，气达于唇口，所以知味。〕其气之津液，
〔凡诸气之津液。〕皆上熏于面，〔如肺气通于鼻之类，不独阳经络至头也。〕而皮又浓，其肉坚
，〔一身气血皆足故也。〕故天甚寒不能胜之也。气有余则制己所胜，而侮所不胜，其不及，则己所不
胜，侮而乘之，己所胜，轻侮之，〔己所胜，我胜彼也，所不胜彼胜我也。如木气有余，则制土而侮金，木
气不足，则金侮木而乘之，土亦轻木而侮之。〕侮反受邪，〔有胜必复，如木克土太过，肺必复母仇
。〕侮而受邪，寡于畏也。〔寡于畏则肆无忌惮，而势极必衰，反受其邪。〕
The Heart is the official of the sovereign, from which Shen (Spirit) emerges; the Lung is the official of the chancellor, from which governance and regulation emerge. [The Lung governs Qi; when Qi is regulated, Ying (Nutritive) and Wei (Defensive) Qi, as well as the Zang-Fu organs, are properly managed.] The Spleen and Stomach are the officials of the granary, from which the Five Flavors emerge; [The Five Flavors enter the Stomach and are distributed by the Spleen.] The Liver is the official of the general, from which strategy and deliberation emerge; the Kidney is the official of strength, from which skill and technique emerge. [Water can generate all things.] Danzhong (Pericardium) is the official of the messenger, from which joy and pleasure emerge; [It is the palace city of the Heart Master, located in the upper Qi Sea between the two breasts.] It primarily executes the orders of the sovereign and chancellor, and distributes Qi transformation. [The Heart's emotion is joy, its sound is laughter, and the Pericardium acts on behalf of the Heart.] The Gallbladder is the official of uprightness, from which decision-making emerges; the Small Intestine is the official of reception and containment, from which transformation of substances emerges; [It receives and contains water and food from the Stomach, separating the clear from the turbid; fluids seep forward, while dregs return backward, hence called transformation.] The Large Intestine is the official of transmission, from which change emerges; [It primarily excretes dregs, which is named transmission and change.] The Sanjiao (Triple Burner) is the official of drainage, from which water pathways emerge; [Jue means to dredge. Du means waterway. If the Upper Burner is not treated, water overflows to the high plateau; if the Middle Burner is not treated, water stagnates in Zhongwan; if the Lower Burner is not treated, water accumulates in the Bladder.] The Bladder is the official of the capital, where Jin-Ye (Body Fluids) are stored; only through Qi transformation can they be excreted. [If the Bladder cannot transform Qi, urination will be obstructed.] These twelve officials must not lose their harmony. Therefore, if the sovereign is clear, the subordinates are peaceful; if the sovereign is unclear, the twelve officials are in danger, the channels of command become blocked, and the physical form suffers greatly. [If the Heart is unclear, Shen has no master, and the way of mutual assistance among Zang-Fu organs becomes blocked.] The Heart is the root of life and the source of Shen's changes. [Shen transforms from here.] Its brilliance manifests in the face, [When blood is sufficient, the facial complexion is radiant.] and its filling is in the blood vessels. The Lung is the root of Qi, the dwelling place of Po (Corporeal Soul), its brilliance manifests in the body hair, and its filling is in the skin. The Spleen, Stomach, Small Intestine, Large Intestine, Sanjiao, and Bladder are the root of the granary, the source of Ying (Nutritive) Qi, [Ying Qi originates from the Middle Jiao.] named vessels, capable of transforming dregs and converting flavors for entry and exit; their brilliance manifests in the white flesh around the lips, [The white flesh at the four corners of the lips.] and their filling is in the muscles. The Liver is the root of fatigue, [Pi is synonymous with Pi (fatigue); excessive movement leads to extreme tendon fatigue.] the dwelling place of Hun (Ethereal Soul), its brilliance manifests in the nails, [Nails are the surplus of tendons.] its filling is in the tendons, generating Qi and Blood, [The Liver belongs to Wood, and Spring is the beginning of growth; people often speak of damaging the Liver because they do not understand this meaning.] The Kidney governs hibernation, is the root of sealing and storing, the dwelling place of Jing (Essence), its brilliance manifests in the hair, [Hair is the surplus of blood; when Essence is sufficient, Blood is sufficient, and hair grows luxuriantly.] its filling is in the bones, and all eleven Zang organs depend on the Gallbladder. The Heart stores Shen, the Lung stores Po, the Spleen stores Yi (Intellect), [Yi refers to thought/memory without fixed attachment.] the Liver stores Hun, the Kidney stores Zhi (Will). [Zhi refers to determination that remains unchanged.] The Heart's emotion is joy, the Lung's is sorrow, the Spleen's is rumination, the Liver's is anger, the Kidney's is fear. The Heart's sound is laughter, the Lung's is crying, the Spleen's is singing, the Liver's is calling out, the Kidney's is groaning. [Qi stagnation leads to groaning.] The Heart opens into the ears, [Also said: The Heart opens into the tongue, the Kidney opens into the ears.] the Lung opens into the nose, the Spleen opens into the mouth, the Liver opens into the eyes, the Kidney opens into the two yin orifices. Heart Qi connects to the tongue; when the Heart is harmonious, the tongue can taste the five flavors; Lung Qi connects to the nose; when the Lung is harmonious, the nose can distinguish odors; Spleen Qi connects to the mouth; when the Spleen is harmonious, the mouth can taste grains; Liver Qi connects to the eyes; when the Liver is harmonious, the eyes can distinguish the five colors; Kidney Qi connects to the ears; when the Kidney is harmonious, the ears can hear the five tones. The Heart governs the blood vessels of the body, the Lung governs the skin and hair, the Spleen governs the muscles, the Liver governs the fascia, the Kidney governs the bone marrow. The Heart transforms sweat, the Lung transforms nasal mucus, the Spleen transforms saliva, the Liver transforms tears, the Kidney transforms thick saliva. [These are the fluids transformed by the five Zang organs.] The Heart dislikes heat, the Lung dislikes cold, the Spleen dislikes dampness, the Liver dislikes wind, the Kidney dislikes dryness. The Heart combines with the Small Intestine, the Lung with the Large Intestine, the Spleen with the Stomach, the Liver with the Gallbladder, the Kidney with the Bladder. [Each Zang-Fu pair has a combination, forming a interior-exterior relationship.] The Liver is a Yang organ, its color is green, its season is Spring, its days are Jia and Yi; the Heart is a Yang organ, its color is red, its season is Summer, its days are Bing and Ding. The Spleen is a Yin organ, its color is yellow, its season is Late Summer, its days are Wu and Ji; the Lung is a Yin organ, its color is white, its season is Autumn, its days are Geng and Xin; the Kidney is a Yin organ, its color is black, its season is Winter, its days are Ren and Gui. Why does the Spleen not govern a specific season? The Spleen belongs to Earth, governs the Center, and constantly nourishes the four Zang organs throughout the four seasons, governing for eighteen days each. [The Spleen prospers in each of the four seasons for eighteen days, acting as the leader of the four Zang organs.] The Spleen organ constantly attaches to the essence of Stomach Earth, [The spleen membrane connects to the stomach and transports its fluids.] Earth generates all things and models itself after Heaven and Earth, [The Spleen and Stomach belong to Earth, thus generating all things, hence modeled after Heaven and Earth.] so it extends from top to bottom, [reaching everywhere.] and cannot be solely governed by one season. [This means it does not solely govern one season; generally speaking, the four seasons and five Zang organs cannot exist for a day without Earth.] The five Zang organs store Spirit, Mind, Blood, Qi, Hun, and Po; the six Fu organs transform water and food and circulate Jin-Ye. The five Zang organs store Jing-Qi and do not excrete, thus they are full but not solid; [They are full but not filled with tangible matter.] the six Fu organs transmit and transform without storing, thus they are solid but not full. [They contain matter but are not permanently full.] When food enters, the Stomach is solid and the intestines are empty; [Food has not yet descended.] when food descends, the intestines are solid and the Stomach is empty. [Water and food descend.] When drink enters the Stomach, floating Qi and Essence overflow, [You means floating. Yi means overflowing.] transported upward to the Spleen; the Spleen scatters Essence, sending it upward to the Lung, which regulates water pathways and transports it downward to the Bladder, [Lung Qi circulates, water follows, this is called water originating from the high plateau.] Water Essence spreads in four directions, and the five meridians run together. [Although water originates from one source, the clear part is Essence, returning to the five Zang organs; the turbid part is water, returning to the Bladder. The five meridians refer to the meridians of the five Zang organs.] When a person lies down, blood returns to the Liver, [When awake, one moves; movement causes blood to follow Qi into the Yang aspects and circulate through the meridians; when lying down, one is still; stillness causes blood to follow the Yin aspects and return to the Liver, the organ that stores blood.] The Liver provides blood for vision, feet provide blood for walking, palms provide blood for grasping, fingers provide blood for holding. The Stomach is the sea of water and food, the Chong Mai (Penetrating Vessel) is the sea of the twelve meridians, [i.e., the Sea of Blood,] Danzhong is the sea of Qi, and the Brain is the sea of Marrow. The Upper Burner develops and opens, disseminating the flavors of grains, warming the skin, filling the body, and moistening the hair, like mist and dew irrigating, this is called Qi. [Development means unblocking. Dissemination means spreading. The classics say humans receive Qi from grain; grain enters the Stomach, transmits to the Lung, and all Zang-Fu organs receive Qi, thus warming the skin, filling the body, and moistening the hair, like mist and dew nurturing all things, this is Qi.] The Middle Burner receives Qi and extracts juice, transforming it into red, this is called Blood. [The Middle Burner receives grain, transforms fine essences, turns them into juice, then into red, to nourish the body, named Blood.] When pores open and sweat flows profusely, this is called Jin (Thin Fluid). [Clear fluid is Jin; sweat is the emission of Jin.] When grain enters and Qi fills, moist fluid pours into the bones, bone joints bend and extend releasing moisture, nourishing the brain marrow, and moistening the skin, this is called Ye (Thick Fluid). [Naize means moistening. Turbid fluid is Ye. Grain enters the Stomach, Qi fills and transforms into fluid, thus moist and pouring into bones. Whenever bone joints move and bend, meridians circulate and release moisture, thus internally nourishing brain marrow and externally moistening skin, both are Ye.] Restricting Ying Qi so it has nowhere to avoid, this is called Mai (Vessel). [Restriction means dike, like road boundaries, ensuring Ying Qi has no escape but to flow within, this is called Mai. Mai is neither Qi nor Blood, but conducts Qi and Blood.] Therefore, what comes at birth is called Jing, [Male and female combine Jing, all things are generated; thus all things originate from water at birth, like fruit pits before ripening or embryos before formation, all are water.] The collision of two Jings is called Shen, [Yin and Yang intertwine, form and spirit are formed.] Following Shen and coming and going is called Hun, [Shen resides in the Heart; when the Heart is quiet, Shen is clear, and Hun does not drift.] Exiting and entering with Jing is called Po. [Jing is born from Qi; when Qi gathers, Jing is abundant, Po is strong, and form is robust.] When a person ages and has no children, it is because their vitality is exhausted. [Vitality refers to Jing-Qi.] Or is it due to natural destiny? It is said: At seven years old, a girl's Kidney Qi flourishes, teeth change, and hair grows; at fourteen (two sevens), Tian Gui arrives, the Ren Mai (Conception Vessel) becomes patent, the Tai Chong Mai (Chong Mai) flourishes, menstruation occurs regularly, thus she can conceive; [Tian Gui refers to the Yin Qi of Heavenly One, transforming into water. The Ren and Chong are extraordinary vessels; Ren governs pregnancy, Chong is the Sea of Blood.] At twenty-one (three sevens), Kidney Qi is balanced, [Meaning fullness.] true molars grow, and growth reaches its peak; [The last teeth to grow are called true molars. Human growth stops here.] At twenty-eight (four sevens), sinews and bones are firm, hair grows to its limit, and the body is vigorous; At thirty-five (five sevens), the Yang Ming Meridian declines, the face begins to wither, and hair starts to fall; [Women are Yin bodies, lacking Yang, so decline starts from the Stomach. The Yang Ming Meridian runs on the face and along the hairline.] At forty-two (six sevens), the three Yang meridians decline above, the face withers completely, and hair turns white; [The three Yang meridians flourish on the face.] At forty-nine (seven sevens), the Ren Mai is deficient, the Tai Chong Mai declines, Tian Gui exhausts, the earthly pathway closes, thus the form deteriorates and she cannot conceive. At eight years old, a boy's Kidney Qi becomes substantial, hair grows, and teeth change; at sixteen (two eights), Kidney Qi flourishes, Tian Gui arrives, essence overflows and emits, Yin and Yang harmonize, thus he can conceive; [True Yin of men and women is both called Tian Gui; once Tian Gui is full, essence overflows.] At twenty-four (three eights), Kidney Qi is balanced, sinews and bones are strong, true molars grow, and growth reaches its peak; At thirty-two (four eights), sinews and bones are robust, muscles are full and strong; At forty (five eights), Kidney Qi declines, hair falls, and teeth wither; [Men are Yang bodies, lacking Yin, so decline starts from the Kidney.] At forty-eight (six eights), Yang Qi衰竭 (depletes) above, the face withers, temples turn gray; At fifty-six (seven eights), Liver Qi declines, tendons cannot move, Tian Gui exhausts, essence is scarce, Kidney organ declines, the form is exhausted; At sixty-four (eight eights), teeth and hair fall out. The Kidney governs water, receiving and storing Jing from the five Zang and six Fu organs; thus, only when the five Zang organs are flourishing can it excrete. Now that the five Zang organs are all declining, sinews and bones are falling, Tian Gui is exhausted, thus temples turn gray, the body feels heavy, walking is unsteady, and there are no children. Why do some old people have children? This is because their natural longevity is excessive, Qi and pulses remain patent, and Kidney Qi is abundant. Although they may have children, men do not exceed eight eights, and women do not exceed seven sevens, and the essence and Qi of Heaven and Earth are exhausted. Do women lack Qi and Blood to not have beards? It is said: Women are born with excess Qi and deficient Blood, because they frequently lose Blood, [Referring to menstruation.] The Chong and Ren meridians do not nourish the lips, thus beards do not grow. [The Chong and Ren meridians both originate in the uterus, connect to the lips and mouth; when Blood is abundant, it permeates the skin and generates hair.] A scholar injured his Yin, Yin Qi was severed and could not rise, [Impotence.] yet his beard did not fall off. Why do eunuchs alone lack beards? It is said: Eunuchs remove the Zong Jin, [Genitals.] injuring the Chong Mai, blood leaks and does not recover, internal skin結 (knots), [Meridian pathways do not function.] lips and mouth are not nourished, thus beards do not grow. Those who are "Heavenly Eunuchs," [Born without beards, like natural eunuchs.] never injured, do not lose Blood, yet do not grow beards. Why? It is said: This is congenital insufficiency, [Congenital endowment, Chong and Ren are insufficient.] Their Chong and Ren are not flourishing, Zong Jin does not form, there is Qi but no Blood, lips and mouth are not nourished, thus beards do not grow. Why does the face not feel cold even in severe weather? It is said: The twelve meridians and three hundred sixty-five collaterals, their Qi and Blood all ascend to the face and travel to the orifices, [All Yin and Yang meridians throughout the body are sufficient.] The refined Yang Qi travels upward to the eyes, becoming sight; its separate Qi travels to the ears, becoming hearing; [Separate Qi refers to collateral Qi, traveling from the hypochondrium upward to the ears; when Qi reaches, the orifice is patent.] Its Zong Qi (Gathering Qi) exits upward from the nose, becoming smell; [Zong Qi accumulates in the chest, connects upward to the nose, and governs respiration, thus enabling smell.] Its turbid Qi exits from the Stomach, travels to the lips and tongue, becoming taste. [Turbid Qi refers to Grain Qi. Grain enters the Stomach, Qi reaches the lips and mouth, thus enabling taste.] The Jin-Ye of these Qi, [All Jin-Ye of various Qi.] all ascend to fumigate the face, [Like Lung Qi connecting to the nose, not just Yang meridians reaching the head.] and the skin is thick, the flesh is firm, [Because Qi and Blood of the whole body are sufficient.] thus severe cold cannot overcome it. When Qi is in excess, it controls what it conquers and insults what it cannot conquer; when deficient, what cannot conquer it insults and attacks it, and what it conquers lightly insults it, [What I conquer is what I defeat; what defeats me is what I cannot conquer. For example, if Wood Qi is in excess, it controls Earth and insults Metal; if Wood Qi is deficient, Metal insults Wood and attacks it, and Earth also lightly insults Wood.] Insulting reverses to receiving evil, [There must be retaliation; if Wood controlling Earth is excessive, Metal must avenge its mother.] Being insulted and receiving evil is due to lack of fear. [Lack of fear leads to recklessness, and when momentum peaks, it inevitably declines, reversing to receiving evil.]