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[Ping An]: This chapter, from the beginning to the end, is found in *Ling Shu* (Spiritual Pivot), Volume 7, Chapter 47 "Ben Cang" (Roots of Storage), and also in *Jia Yi Jing* (Classical Text of Jia Yi), Volume 1, Chapter 5.

The Yellow Emperor asked Qibo: The blood, qi, spirit, and essence of a person are what nourish life and permeate the nature of existence. (The void state of Taichu is called Dao. When Taiji has not yet taken form, and things come into being, this is called De. In the state where form has not appeared but De exists, there is distinction yet no gap; this is called Ming. This Ming flows and generates all things; when things take shape and develop physiology, this is called Xing. The physical body preserves the spirit, each having its own support; this is called Xing [Nature]. Therefore, blood, qi, spirit, and essence nourish the life of one body, permeate the nature supported by the physical form, and also permeate the Ming that has distinction yet no gap. Thus, Ming flows to form the body, the body preserves the spirit to become Nature, and the longevity of Form and Nature constitutes Life; all these are sustained by Blood and Qi.) The meridians are the pathways that circulate blood and qi, nourish Yin and Yang, moisten sinews and bones, and facilitate joint movement. (Referring to the Twelve Meridians. The Twelve Meridians circulate and nourish blood and qi, nurturing the Three Yin and Three Yang meridians, moistening sinews and bones, and facilitating joint movement.) Wei Qi (Defensive Qi) is what warms the muscles, fills the skin, thickens the interstices (Cou Li), and controls the opening and closing of pores. (Wei Qi is swift and fierce, circulating in the muscle spaces, controlling the opening and closing of the interstices. Ping An: The character "Guan" [close] in the original manuscript is written as a variant, a shorthand for "Guan". Yuan's edition writes it as "Kai" [open], while *Ling Shu* writes "Guan".) Zhi Yi (Will and Intent) is what commands the spirit, gathers the soul and hun, adapts to cold and heat, and harmonizes joy and anger. (The spirit, will, and intent of the Spleen and Kidney can command the spirit to guard the body, gather the hun and po so they do not scatter, regulate cold and heat to achieve harmony, and harmonize joy and anger without exceeding moderation; these are the virtues of Zhi Yi. Ping An: The character "He" [harmonize] in "He Xi Nu" was originally missing; Yuan's edition writes "Zhi", which is likely incorrect. *Ling Shu* writes "He". It is added here based on *Ling Shu*. Note: The character "Yu" [command] was originally missing; it should be "Yu" according to the text.) Therefore, when blood is harmonious, the meridians flow smoothly, Ying Qi covers Yin and Yang, sinews and bones are strong, and joints are supple; (Ying Qi is harmonious and beneficial. "Fu" means Ying Qi can nourish and cover Yin and Yang. Ping An: "Hua" [smooth] in *Ling Shu* is written as "Qing" [clear].) When Wei Qi is harmonious, the muscles are loose and supple, the skin is smooth and soft, and the interstices are dense; (Wei Qi governs the interstices, hence they are dense. Ping An: "Fen Jie Hua Li" in *Ling Shu* is written as "Fen Rou Jie Li" [muscle fibers loose and supple"].) When Zhi Yi is harmonious, the spirit is focused and upright, the hun and po do not scatter, regret and anger do not arise, and the Five Zang Organs are not invaded by pathogenic factors. (When Zhi Yi acts appropriately, there is no regret. Zhi Yi governs the interstices, preventing external pathogens from entering, thus the Five Zang Organs are not affected. Ping An: In *Ling Shu*, "Bu Zhi" [not reach] is written as "Bu Qi" [not rise], and "Bu Shou Xie Qi" [not receive evil qi] is written as "Bu Shou Xie" [not receive evil].) When cold and heat are moderate, the Six Fu Organs digest grain, and wind-bi does not occur; (When cold and heat are internally adapted to the Six Fu Organs, then the medium-and-harmonious transformation of grain occurs, and thief-wind and pathogenic bi have no opportunity to arise.) the meridians are unobstructed, and the limbs and joints are nourished. This is the normal state of peace in humans. (If so, those whose blood, qi, Ying, Wei, Zhi, and Yi are harmonious are indeed in a state of human peace. Ping An: Under "De" [obtain], *Ling Shu* has the character "An" [peace].) The Five Zang Organs store spirit, blood, qi, hun, and po; the Six Fu Organs transform grain and transport fluids. This is what humans fully receive from Heaven; whether foolish or wise, virtuous or unworthy, none relies on another. (The Five Zang store the spirit; the Six Fu transform grain. This is the Mandate of Heaven. Although wisdom differs, the received mandate does not depend on others. Fluids include tears, sweat, saliva, nasal mucus, and spit. Ping An: Above "Gu" [grain], *Ling Shu* has "Shui" [water]. The characters "Ye Zhe" [are fluids] were originally missing; added here based on *Ling Shu*. Above "Yu" [foolish], *Ling Shu* has "Wu" [no/not].) However, some people alone enjoy their full natural lifespan, free from deviant diseases, remaining vigorous for a hundred years; even if exposed to wind, rain, sudden cold, or intense heat, they cannot be harmed. Others never leave sheltered rooms, have no fear or alarm, yet still cannot avoid illness. Why is this? I wish to hear the reason. (Some exhaust their spirit and feel alarmed, doing everything possible; yet even if exposed to thief-wind and pathogenic factors, they alone complete their natural years. Others live in leisure without thought, avoiding external pathogens, yet still cannot avoid illness because they fail to understand how they injure their life. Both share the same blood and qi, why is there such difference? I wish to hear the reason. Ping An: "Qi You" in *Ling Shu* is written as "You Qi". "You Bu Neng Hai" in *Ling Shu* is written as "You You Fu Neng Hai". The character "Pi" in "Xie Pi" was originally missing; "Zhi Kong" [of fear] two characters were originally missing; added here based on *Ling Shu*.)

Qibo replied: Your question is quite urgent! (Jiong, pronounced Qi Yun fan, means urgent/awkward.) The Five Zang Organs correspond to Heaven and Earth, match Yin and Yang, connect with the Four Seasons, and transform the Five Solar Terms. (Lung and Heart reside above, thus corresponding to Heaven; Liver, Spleen, and Kidney reside below, thus corresponding to Earth. Liver and Heart are Yang organs, matching Yang; Spleen, Lung, and Kidney are Yin organs, matching Yin. Liver corresponds to Spring, Heart to Summer, Lung to Autumn, Kidney to Winter; this connects the Four Seasons. Changing according to the Five Times transforms the Five Solar Terms. Jie [term] refers to time. Ping An: The character "Ye" at the end of "Wu Jie Zhe Ye" was originally missing; added based on *Ling Shu*.) The Five Zang Organs inherently vary in size (small/large), position (high/low), texture (firm/brittle), and alignment (upright/tilted); the Six Fu Organs also vary in length (long/short), size (small/large), thickness (thick/thin), structure (knotted/straight), and tone (tight/relaxed). (Heaven and Earth, Yin and Yang, the Four Seasons and Eight Solar Terms, create differences in formation. Using them to correspond to the Five Zang, how can they be identical? Each of the Five Zang has five variations; the Six Fu follow the Five Zang and also have five variations. Thus, Zang and Fu are discussed separately, each having five variations, totaling twenty-five. Since there are five Zang, there are also five Fu; the San Jiao [Triple Burner] is one Fu belonging to the Bladder, so there are only five. Ping An: The note under "Ge You Wu Bie" [each has five variations] has two empty spaces. 'Bie' originally read "Ge You Wu Se Wu Bie" [each has five colors and five variations]; the lower two spaces are not empty.) All these twenty-five cases differ from each other; some are good, some bad; some auspicious, some inauspicious. Please explain their manifestations. (If the Heart is small, it is peaceful; this is good. If easily injured by worry, this is bad. If the Heart is firm, the Zang is peaceful and secure; this is auspicious. If the Heart is brittle, it tends to suffer from Xiao Dan [wasting-thirst] and Re Zhong [heat in the middle]; this is inauspicious. Thus, Zang and Fu, according to meaning, all have good/bad and auspicious/inauspicious aspects. Please state them fully. Ping An: The character "Qi" in "Qi Fang" was originally missing; added based on *Ling Shu*.)

If the Heart is small, it is peaceful, and pathogens cannot harm it, but it is easily injured by sorrow; if the Heart is large, sorrow cannot harm it, but it is easily injured by pathogens. (If the Zang is small, the Spirit dares not relax, thus always peaceful, and pathogens do not enter. If the Zang is large, the Spirit Qi spreads and indulges, thus sorrow cannot harm, but pathogens enter and cause unrest. Ping An: In *Jia Yi Jing*, "Yi You" [by worry] is written as "Yu You" [with worry]. Also, *Jia Yi Jing* notes: In *Tai Su*, "Xie" [pathogen] is written as "Wai Xie" [external pathogen]. The current text lacks "Wai". Also, the character under "Shen" [spirit] is missing on the left side, possibly "Shou" [gather]; Yuan's edition writes "Gan" [dare].) If the Heart is high, it overflows into the Lungs, causing forgetfulness, and is difficult to open with words; (If the Heart organ is high, the Spirit is also high. A high Heart compresses the Lungs, thus causing forgetfulness. Because the Spirit is high and does not accept other words, it is difficult to open with speech. Ping An: The character "Zhong" in "Fei Zhong" [in the Lung] was originally missing; added based on *Ling Shu*. "Xi" [like/easily] in *Ling Shu* is written as "Shan" [good]. In the note, "Xin Gao" [Heart high], the character "Gao" is missing at the bottom; examining the remainder, it resembles "Gao"; added based on the text. The character after "Guo" [exceed/pass] is incomplete; examining the remainder, it resembles "Jin" [near]; Yuan's edition writes "Xiao" [small], which is likely inappropriate; leaving one space blank.) If the Heart is low, the Zang is exposed externally, easily injured by cold, and easily frightened by words. (If the Heart is low, it lies outside the Lung Zang, and the Spirit also resides externally, thus cold easily harms. Also, because the Spirit is low, it is easily frightened by words.) If the Heart is firm, the Zang is peaceful and secure; (If the Zang is firm, the Spirit Guard is also firm, thus the Heart is peaceful and disease-free, and the Spirit Guard is solid.) if the Heart is brittle, it tends to suffer from Xiao Dan [wasting-thirst] and Re Zhong [heat in the middle]. (If the Five Zang are soft and brittle, the Spirit is also soft and brittle. Thus, people with soft and brittle Zang have blood vessels flowing upward, turning into heat that consumes flesh and skin, leading to Xiao Dan and Re Zhong. Dan sounds like Dan. Re Zhong refers to heat in the Stomach. Ping An: "Cui" [brittle] was originally missing; added based on *Ling Shu* and *Jia Yi*. For "Re Zhong", the character "Zhong" was originally missing; there is a small note "Zhong" beside it. Based on the note "Re Zhong, Wei Zhong Re Ye" [Re Zhong is heat in the Stomach], it should be "Re Zhong". *Ling Shu* and *Jia Yi* agree. Yuan's edition writes "Zhu" [note], placed above "Wu Zang Rou Cui", confusing the text with the annotation.) If the Heart is upright, it is harmonious and difficult to harm; (If the Five Zang are upright, the Spirit is also upright. If the Spirit is upright, the nature is gentle and flexible, thus the allure of sounds, colors, and flavors is hard to harm; this is how sages and gentlemen obtain the Heart-Spirit.) If the Heart is tilted, its grasp is inconsistent, lacking a steadfast master. (If the Heart organ is tilted and inconsistent, the Spirit is likewise. Thus, grasping at a hundred ends, yet lacking constancy in guardianship; this is the Heart-Spirit obtained by commoners and petty people. The Heart discusses the Spirit, having these eight changes. For the subsequent four Zang, only Zang changes are mentioned, not Spirit changes, because the Spirit is the master of Hun, Po, Yi, and Zhi. Discussing Spirit changes implies knowledge of the four Zang, hence briefly omitted. Ping An: *Jia Yi Jing* note quotes Yang Shangshan: The Heart discusses Spirit having eight changes; for the latter four Zang, only Zang changes are mentioned, not Spirit changes, because the Spirit is the master of Hun, Po, and Yi. Discussing Spirit changes makes the four Zang known, hence briefly omitted. This matches the note exactly. Yuan's edition mistakenly writes "Zhi Shen" [of Spirit] instead of "Xin Zang Yan Shen" [Heart Zang speaks of Spirit]; eleven spaces are left blank after "Yi Zhi" [Intent Will], which is incorrect.)

If the Lung is small, one drinks little, and does not suffer from panting and wheezing; (According to one's allotted portion, if the Lung is small, one drinks little water/gruel. Also, a small Lung does not accept external pathogens, thus not suffering from panting and wheezing. He [wheeze] is the sound of panting. Ping An: *Jia Yi* lacks the character "He".) If the Lung is large, it tends to suffer from Xiong Bi [chest obstruction], Hou Bi [throat obstruction], and rebellious Qi. (A large Lung easily accepts external pathogens, thus tending to suffer from Bi and rebellious Qi. Ping An: After "Da Ze" [if large], *Ling Shu* and *Jia Yi* have "Duo Yin" [drink much]. *Jia Yi* lacks "Hou Bi".) If the Lung is high, there is rebellious Qi, shoulder breathing, and desire to cough; (If the Lung is high, it presses up on the Quepen area, thus causing rebellious Qi and panting. Both shoulders move, thus called shoulder breathing. Also, the Lung presses upward, thus frequently desiring to cough. Ping An: "Jian Xi Yu Ke" [shoulder breathing and desire to cough] in *Ling Shu* lacks "Yu" [desire]; *Jia Yi* writes "Chuan Xi Ke Ni" [panting, coughing, and rebellious Qi".) If the Lung is low, it resides at Ben [diaphragm] pressing on the Liver, prone to pain under the ribs. (Ben refers to the diaphragm, pronounced Bu Kun fan. Qi comes down to the diaphragm, pressing downward on the Liver, causing pain under the ribs, because the Liver resides under the ribs. Ping An: "Ju Ben" in *Jia Yi* is written as "Bi Ben" [press Ben]. "Po Gan" [press Liver] in *Ling Shu* and *Jia Yi* is written as "Po Fei" [press Lung]. The note "Wei Ge" [recline diaphragm] was collated as "Chui Ge" [droop diaphragm".) If the Lung is firm, it does not suffer from cough and rebellious Qi; (If the Lung Zang is firm, it is not injured by pathogens, thus no cough or rebellious Qi. Ping An: "Ke" [cough] in *Jia Yi* is written as "Ke Ni" [cough and rebellious Qi".) If the Lung is brittle, it tends to suffer from Xiao Dan [wasting-thirst] and is easily injured. (The variations of the above four Zang follow the example of the Heart. Ping An: "Shan" [tend to] in *Ling Shu* is written as "Ku" [suffer]. *Jia Yi* has "Ye" [particle] after "Yi Shang" [easily injured]; the note says: Alternatively, easily injured by heat, panting, and nosebleed.) If the Lung is upright, it is harmonious and difficult to harm; if the Lung is tilted, there is pain on one side of the chest. (Tilted means, depending on the direction of tilt, there is pain on that side of the chest.)

If the Liver is small, it is peaceful, with no disease under the ribs; (If the Liver is small, it does not accept external pathogens, thus peaceful, with no pain under both ribs. Ping An: Above "An" [peaceful], *Ling Shu* has "Cang" [store".) If the Liver is large, it presses on the Stomach and throat; pressing the throat tends to cause obstruction in the diaphragm/chest, and pain under the ribs. (The Stomach resides below the Liver, the throat is beside the Liver. If the Liver is large, it presses down on the Stomach and sideways on the throat. Pressing the throat causes obstruction in the throat and diaphragm regarding food and drink, thus called Ge Zhong [diaphragm middle]. If the Liver is large and accepts pathogens, there is pain under both ribs. Ping An: The three characters "Yan Po Yan" [throat presses throat] were originally missing; added based on *Jia Yi*. "Xi" [tend to] in *Ling Shu* is written as "Ku" [suffer".) If the Liver is high, it supports upward against the diaphragm, cuts into the ribs tightly, causing Xi Ben [breathful accumulation]; (If the Liver is high, it supports upward against the diaphragm and cuts into the ribs. Since supporting the diaphragm and cutting the ribs is tight, there is panting at Ben, thus called Xi Ben. Ping An: "Qie" [cut/tight] in *Jia Yi* is written as "Jia" [add]. "Ji" [tight] in *Ling Shu* is written as a variant character.) If the Liver is low, it rests on the Stomach, leaving the rib area empty; emptiness makes it easy to accept pathogens. (The Stomach resides below the Liver; thus, if the Liver is low, it rests on the Stomach, and the rib area is empty, thus easily accepting pathogenic Qi. Ping An: "An Wei" [peace Stomach] in *Ling Shu* is written as "Bi Wei" [press Stomach".) If the Liver is firm, the Zang is peaceful and difficult to harm; (If the Liver is firm, external pathogens do not enter, thus peaceful and difficult to harm.) if the Liver is brittle, it tends to suffer from Xiao Dan [wasting-thirst] and is easily injured. If the Liver is upright, it is harmonious and difficult to harm; if the Liver is tilted, there is pain on one side of the ribs. (Tilting near one side leaves the other side empty, causing pain on that side. Ping An: "Pian Tong" [partial pain], the character "Pian" [partial] is absent in *Ling Shu*.)

If the Spleen is small, it is peaceful, and difficult to harm by pathogens; (If the Spleen is small, external pathogens do not enter, thus peaceful and difficult to harm.) If the Spleen is large, it tends to crowd into empty spaces causing pain, and cannot walk quickly. ( , pronounced Yi Zhao fan, means empty space. If the Spleen is large, it crowds into empty spaces causing pain. Large □ cannot walk, then □ is empty. Ping An: "Shan" [tend to] in *Ling Shu* and *Jia Yi* is written as "Ku" [suffer]. in *Jia Yi* is pronounced Ting. The note missing one character above "Bu Xing" [cannot walk]; Yuan's edition writes "Li" [strength]. One character missing after "Ze" [then]; Yuan's edition writes "Xie" [ribs".) If the Spleen is high, it pulls the hypochondrium causing pain; (If the Spleen is low, it is lax; if high, it pulls, causing pain in the hypochondrium.) If the Spleen is low, it adds pressure to the Large Intestine; adding pressure to the Large Intestine exposes the Zang externally, making it prone to accepting pathogens. (If the Spleen is low, it is the Large Intestine; thus, if the Spleen is low, it extends out from where the Spleen Zang resides, thus tending to accept pathogens. Ping An: "Wai Shan Shou Xie" [externally tend to accept pathogens] in *Ling Shu* lacks "Wai" [externally], and "Shan" [tend to] is written as "Ku" [suffer".) If the Spleen is firm, the Zang is peaceful and difficult to harm; (External pathogens do not harm, thus peaceful.) if the Spleen is brittle, it tends to suffer from Xiao Dan [wasting-thirst] and is easily injured. If the Spleen is upright, it is harmonious and difficult to harm; if the Spleen is tilted, it tends to feel distended. ( , pronounced Chong Ye fan, means pulling and stretching. If the Spleen is tilted near one side, movement causes more bi [obstruction], and Qi gathers causing distension. Ping An: "Xi Xi Zhang" [tend to tend to distend] in *Ling Shu* is written as "Shan Man Shan Zhang" [good fullness good distension]; *Jia Yi Jing* writes " Zhang" [distension".)

If the Kidney is small, it is peaceful, and difficult to harm; (If the Kidney is small, it does not accept external pathogens, thus peaceful and difficult to harm.) If the Kidney is large, it tends to suffer from lower back pain, inability to bend or extend, and is easily injured by pathogens. (If the Kidney is large, it resides in the waist, thus bending and extending both cause pain.) If the Kidney is high, it tends to cause pain in the back and spine, unable to bend or extend; (If the Kidney is high, it moves away from the waist and attaches to the spinal column, thus causing spinal pain, unable to bend or extend.) If the Kidney is low, there is pain in the loins and sacrum, inability to bend or extend, constituting Hu Shan [fox hernia]. (If the Kidney is low, it enters the sacrum, pressing downward on the Bladder, thus sacral pain, unable to bend or extend. Shan, pronounced Suo Jian fan, is lower abdominal pain with difficulty in urination and defecation, called Shan. There are many types of Shan; this is Fox Hernia, named so because foxes cannot urinate at night, experiencing lower abdominal pain, and can only urinate after sunrise; humans are similar, hence the name Fox Hernia.) If the Kidney is firm, it does not suffer from lower back and back pain; (The Kidney is between the waist and back; thus, if the Kidney is firm, the waist does not hurt.) if the Kidney is brittle, it tends to suffer from Xiao Dan [wasting-thirst]. If the Kidney is upright, it is harmonious and difficult to harm; if the Kidney is tilted, it tends to have pain on one side of the loins and sacrum. (If one of the two Kidneys is tilted, there is pain on the tilted side. Ping An: Below "Dan" [wasting-thirst], *Ling Shu* and *Jia Yi* have "Yi Shang" [easily injured".)

All these twenty-five variations are why humans commonly suffer from illness. (Human Five Zang, received from Heavenly allotment, have these twenty-five variations. Not due to human negligence in nourishment, thus even if not leaving shelter, one often suffers from the aforementioned illnesses.)

The Yellow Emperor said: How do we know this? (The twenty-five variations of the Five Zang are all within the body; the variations generating common illnesses also reside within. Unknown due to signs, knowing this serves as a basis for regulation and nourishment.)

Qibo said: Red complexion with fine texture indicates a small Heart; coarse texture indicates a large Heart. (Texture refers to the grain of the flesh. Coarse sounds like Cu.) Absence of Xian Gu [xiphoid process/sternum] indicates a high Heart; small, short, and raised Xian Gu indicates a low Heart. Long Xian Gu indicates a firm Heart; weak and thin Xian Gu indicates a brittle Heart. Xian Gu straight down without raising indicates an upright Heart; Xian Gu leaning to one side indicates a tilted Heart. (Xian, the anterior sternum/xiphoid bone, shields the Heart Spirit. The Heart goes up into the Lungs, not needing the xiphoid shield, thus a high Heart is indicated by the absence of the xiphoid. High means lofty will/intent. Thus, short and raised indicates a low Heart. Low means humble/near intent. Ping An: in *Ling Shu* is written as KT. Below "Ruo" [weak], *Ling Shu* and *Jia Yi* have "Xiao" [small".)

White complexion with fine texture indicates a small Lung; coarse texture indicates a large Lung. Huge shoulders, reversed chest, and depressed throat bone indicate a high Lung; contracted armpits and flared ribs indicate a low Lung. Good/firm shoulders and back indicate a firm Lung; thin shoulders and back indicate a brittle Lung. Good/symmetrical shoulders and chest indicate an upright Lung; flared/asymmetric ribs indicate a tilted Lung. (Large shoulders, chest protruding, throat bone depressed, Lung must be high. Ping An: "Ju Jian" [huge shoulder], the character "Ju" was originally copied as "Chen"; corrected to "Ju" based on *Ling Shu* and *Jia Yi*. "Ye" [armpit] in *Ling Shu* and *Jia Yi* is written as "Ye" [axilla]. "Hao Jian Ying" [good shoulder chest] in *Ling Shu* and *Jia Yi* is written as "Bei Ying Nong" [back chest thick]. "Song" [flared] in *Ling Shu* is written as "Shu" [sparse]; in *Jia Yi* as "Song"; note says: alternatively "Qi" [lean".)

Green complexion with fine texture indicates a small Liver; coarse texture indicates a large Liver. Broad chest and reversed indicate a high Liver; contracted ribs and indicate a low Liver. Good/symmetrical chest and ribs indicate a firm Liver; weak rib bones indicate a brittle Liver. Good/symmetrical chest and abdomen indicate an upright Liver; asymmetrically raised rib bones indicate a tilted Liver. ( , refers to the shin/calf. Fan [reverse], curves forward. Ping An: "Tu" [rabbit] in *Ling Shu* is written as "Tu" [rabbit]; in *Jia Yi* as "Cui" [brittle]. "Hao Hao" [good good] in *Ling Shu* and *Jia Yi* are not repeated, likely redundant.)

Yellow complexion with fine texture indicates a small Spleen; coarse texture indicates a large Spleen. Raised lips indicate a high Spleen; drooping lips indicate a low Spleen. Firm lips indicate a firm Spleen; large and non-firm lips indicate a brittle Spleen. Good/symmetrical upper and lower lips indicate an upright Spleen; asymmetrically raised lips indicate a tilted Spleen. (Jie [raise], means lift, pronounced Qi Zhe fan.)

Black complexion with fine texture indicates a small Kidney; coarse texture indicates a large Kidney. High ears indicate a high Kidney; depressed areas behind ears indicate a low Kidney. Firm ears indicate a firm Kidney; thin and non-firm ears indicate a brittle Kidney. Good/symmetrical ears positioned forward on the jaw indicate an upright Kidney; ears positioned higher on one side indicate a tilted Kidney. (One side uniquely high is tilted. Ping An: "Gao Er" [high ear] in *Jia Yi* is written as "Er Gao" [ear high".)

All these variations: maintaining balance brings peace; diminishing brings illness. (All these twenty-five variations: excess is considered not good; diminution leads to illness; maintaining peace and harmony is the great principle. Ping An: "Jian" [diminish] was originally copied as "Xian"; corrected to "Jian" based on *Ling Shu* and *Jia Yi*.)

The Yellow Emperor said: Excellent, but this is not what I asked. I wish to hear about people who cannot get sick, enjoying their full natural lifespan. Even with deep worries, great fears, and alarmed intentions, they cannot be affected; extreme cold and heat cannot harm them. Those who never leave sheltered rooms, have no fear or alarm, yet still cannot avoid illness—why? I wish to hear the reason. (You spoke of the variations of the Five Zang, which are important, but not my original question. The original question is: Humans reach their natural lifespan; internally there are deep worries and great fears, externally extreme cold and heat, yet they are unharmed and do not get sick. But some, with no external invasion of cold/heat, and internal removal of alarm/fear, still suffer from myriad illnesses. What is the reason? Ping An: "Gan" [affect/move] in *Ling Shu* is written as "Jian" [diminish".)

Qibo said: The Five Zang and Six Fu Organs are the dwellings of pathogens. Let me explain the reason. (If the Five Zang and Six Fu are firm and upright, harmonious and benefiting people, they are the residence of Dao. If the Zang and Fu are brittle and tilted, they are the dwelling of pathogens. Being the residence of Dao means their nature is gentle, spirit and mind are clear and sharp, and people attach to them. Being the dwelling of pathogens means they do not escape illness; the Heart harbors evil, likes theft, deviates from justice, and speech is inconsistent. Thus, knowing the twenty-five variations, although received from Heaven, if regulated moderately, even with internal and external pathogen invasion, one does not get sick. Deviating from harmony and losing reason, even if not leaving shelter, one ultimately gets sick. Previously, I mentioned five illnesses for each Zang, but did not exhaust the principles...)