天气相合。而后化生万物之有形也。五常政大论曰。气始而生化。气散而有形。气布而蕃育。气终而象变。然而五味所
资。生化有薄浓。成熟有多少。终始不同。盖在天为气。在地成形。形气相合而化生万物。物生谓之化。物极谓之变。
物变已成而后定名。此皆天地之运。阴阳之化。然生化有浓薄。成熟有多少。故帝设此问焉。）岐伯曰。悉哉问也。天至
广。不可度。地至大。不可量。大神灵问。请陈其方。（所谓太虚辽廓。肇基化元。万物资始。五运终天。布气真灵。总
统坤元。幽显既位。寒暑弛张。生生化化。万物咸章。故曰大神灵问。神灵、指天地阴阳而言。言大哉天地阴阳之问也。
陈其方。言其略也。）草生五色。五色之变。不可胜视。草生五味。五味之美。不可胜极。（草者。五谷五菜。概及果木
而言也。盖天三生木。故先言草木。而及于昆虫万物也。草生五色者。其色为苍。其化为荣。其色为赤。其化为茂。其
色为黄。其化为盈。其色为白。其化为敛。其色为黑。其化为肃。物极而象变。不可胜视也。草生五味者。其味为酸。
其味为苦。其味为甘。其味为辛。其味为咸。以草生之五味。而及于五菜五谷。五果五畜之美。不可胜极也。）嗜欲不同。
各有所通。（言人之嗜欲不同。而五味各归所喜。如苦先入心。酸先入肝。五气入鼻。藏于心肺。五味入口。以养五气。
故各有所通也。）天食人以五气。地食人以五味。（五气、臊焦香腥腐也。在天为气。故食人以五气。在地为化。化生五
味。故食人以五味也。）五气入鼻。藏于心肺。上使五色修明。音声能彰。（天位居高。而包乎地之外。故五气从外窍而
内入于心肺。心肺居上为阳也。心荣色而华于面。故使五色修明。肺主声。故音声能彰也。）五味入口。藏于肠胃。味有
所藏。以养五气。气和而生。津液相成。神乃自生。（地位居下。而处乎天之内。故五味藏于肠胃。以养五脏之气。气得
味养。则阴阳和而相生矣。水谷皆入于口。其味有五。津液各走其道。气和津成。而五脏之神乃自生矣。济公曰。神
气为阳故曰生。津液为阴故曰成。）帝曰。藏象何如。（象者像也。论脏腑之形像。以应天地之阴阳也。）岐伯曰。心者。
生之本。神之变也。其华在面。其充在血脉。为阳中之太阳。通于夏气。（心主血。中焦受气取汁。化赤而为血。以奉生
身。莫贵于此。故为生身之本。心藏神而应变万事。故曰神之变也。十二经脉。三百六十五络。其气血皆上于面。心主
血脉。故其华在面也。在体为脉。故其充在血脉。其类火而位居尊高。故为阳中之太阳。而通于夏气。夏主火也。济
公曰。荣为根。卫为叶。荣血为阴阳血气所生之本。）肺者。气之本。魄之处也。其华在毛。其充在皮。为阳中之太阴。
通于秋气。（肺主气而藏魄。故为气之本。魄之处也。肺主皮毛。故华在毛。充在皮也。藏真居高而属阴。故为阳中之太
阴。而通于秋气。秋主肺也。）肾者。主蛰封藏之本。精之处也。其华在发。其充在骨。为阴中之少阴。通于冬气。（冬
令之时。阳气封闭。蛰虫深藏。肾主冬藏。故为蛰封藏之本。盖蛰乃生动之物。以比生阳之气。至春一阳初生。而蛰虫
复振矣。肾为水脏。受五脏之精液而藏之。故为精之处也。发乃血之余。血乃精之化。故其华在发。肾主骨。故其充在
骨也。肾为阴脏。而有坎中之阳。故为阴中之少阴。而通于冬气。冬主水也。）肝者。罢极之本。魂之居也。其华在爪。
其充在筋。以生血气。其味酸。其色苍。此为阳中之少阳。通于春气。（动作劳甚谓之罢。肝主筋。人之运动。皆由乎筋
力。故为罢极之本。肝藏魂。故为魂之居。爪者筋之余。故其华在爪。其充在筋。肝属木。位居东方。为发生之始。故
以生血气。酸者木之味。苍者木之色。木旺于春。阳气始生。故为阳中之少阳。以通于春气。张令韶曰。罢同 。书
曰。有熊罢之士不二心之臣。肝乃将军之官。故为罢极之本。）脾胃大肠小肠三焦膀胱者。仓廪之本。荣之居也。名曰器。
能化糟粕。转味而入出者也。其华在唇四白。其充在肌。其味甘。其色黄。此至阴之类。通于土气。（足太阴独受水谷之
浊。为转输之官。肠胃主受传水谷。三焦主决渎水道。膀胱为水精之府。故皆为仓廪之本。脾藏荣。故为荣之居。器者。
生化之宇。具升降出入之气。脾能运化糟粕。转味而入养五脏。输出腐秽于二阴。故名之曰器也。四白。唇之四际白肉
也。口为脾窍而主肌。故华在唇四白。其充在肌。甘者土之味。黄者土之色也。脾为阴中之至阴。通于土气。此节指脾
而言。以肠胃三焦膀胱。并受传水谷之精粗。故总为仓廪之本。受浊者为阴。故曰至阴之类。）凡十一脏。取决于胆也。
（五脏六腑。共为十一脏。胆主甲子。为五运六气之首。胆气升。则十一脏腑之气皆升。故取决于胆也。所谓求其至也。
皆归始春。）故人迎一盛。病在少阳。二盛病在太阳。三盛病在阳明。四盛以上为格阳。（此论脏腑之六气。以应天地之
六六也。左为人迎。右为气口。盖阳气从左而行于右。阴气从右而行于左。故以人迎以候三阳之气。故者。承上文而言。
人之脏腑。以应三阴三阳之六气也。一盛病在少阳。少阳主春升之气也。太阳主夏。阳明主秋。四盛以上者。言人之阴
阳。惟阳太盛。名曰格阳。盖阳主在外。阳格于外。不得三阴中见之化以和之。此三阳之太过也。）寸口一盛。病在厥阴。
二盛病在少阴。三盛病在太阴。四盛以上为关阴。（寸口、手太阴之两脉口。以候三阴之气也。厥阴主乙木春生之气。故
寸口一盛。病在厥阴。二之气少阴。四之气太阴。四盛以上者。人之阴阳。惟阴太盛。名曰关阴。盖阴气主内。关阴于
内。不得三阳中见之化以和之。此三阴之太过也。此论寸口人迎之病脉。以应四时之三阴三阳。即四时之六气不平。而
亦为三阴三阳之民病也。故六微旨大论曰。至而不至。来气不及。未至而至。来气有余。物生其应也。气脉其应也。灵
枢经曰。持其脉口人迎。以知阴阳有余不足。平与不平。天道毕矣。所谓平人者不病。不病者。脉口人迎。应四时也。
上下相应。而俱往来也。上下相应者。脉口与人迎平等。所谓阴中有阳。阳中有阴也。此言天地之阴阳。以应人之脏腑。
脏腑之六气。以应天地之阴阳也。）人迎与寸口。俱盛四倍以上为关格。关格之脉赢。不能极于天地之精气。则死矣。
俱四倍以上者。阴阳俱亢极也。赢、盈同。极、至也。盖天有阴阳。地有阴阳。阳盛之下。阴精承之。阴盛之下。阳气
承之。阴阳承制。而交相生化者也。人生于天地气交之中。阴阳和平。是为无病。如阴阳俱盛而不和。是不能及于天地
阴阳精气之承制。则死矣。此即六微旨之所谓亢则害。承乃制。制则生化。外列盛衰。害则败乱。生化大病。
The Qi of Heaven and the Qi of Earth interact, thereby giving rise to the tangible forms of all things. As stated in the *Wu Chang Zheng Da Lun* (Treatise on the Great Ordinances of the Five Phases): "When Qi begins, transformation occurs; when Qi disperses, form is established; when Qi spreads, proliferation and nourishment take place; when Qi ends, images change." However, the basis for the Five Flavors varies, leading to differences in the thickness or thinness of transformation and the abundance or scarcity of maturation, with beginnings and endings differing. Generally, in Heaven there is formless Qi, while on Earth there is formed substance. When form and Qi combine, all things are generated. The generation of things is called "Hua" (Transformation), and the extreme of things is called "Bian" (Change). Only after a thing has undergone change and taken its final shape is it given a name. These are all the movements of Heaven and Earth and the transformations of Yin and Yang. Because the degree of transformation varies (thick/thin) and the quantity of maturation differs (more/less), the Yellow Emperor posed this question.) Qibo replied: "What a thorough question! Heaven is so vast that it cannot be measured; Earth is so great that it cannot be quantified. This is a profound inquiry into the Spirit of Heaven and Earth. Please allow me to outline its principles." (This refers to the boundless void, which serves as the foundation for the origin of transformation. All things begin from it, the Five Movements complete their cycle through Heaven, distributing true spiritual Qi, governing the Kun Yuan of Earth, with dark and light realms established, cold and heat alternating, generating endless transformations where all things become manifest. Hence it is called a 'Great Spiritual Question.' 'Spirit' refers to Heaven, Earth, Yin, and Yang, emphasizing the greatness of this inquiry regarding the Yin and Yang of Heaven and Earth. 'Chen qi fang' means to state the general principles.) Grasses grow in five colors, but the variations of these five colors are too numerous to see fully. Grasses contain five flavors, but the delights of these five flavors are too abundant to taste completely. (Here, 'grass' broadly refers to the five grains, five vegetables, and also fruits and trees. Since Heaven generates Wood at number three, grasses are mentioned first, followed by insects and all other things. Regarding the five colors of grasses: Green corresponds to Cang (dark green), transforming into flourishing prosperity; Red corresponds to Chi (vermilion), transforming into lush growth; Yellow corresponds to Huang, transforming into fullness; White corresponds to Bai, transforming into gathering/restriction; Black corresponds to Hei, transforming into solemnity/restriction. Things reaching their extreme undergo image changes, which are countless and beyond full observation. Regarding the five flavors of grasses: Sour, Bitter, Sweet, Pungent, and Salty. From the five flavors produced by grasses, we extend to the delights of the five vegetables, five grains, five fruits, and five animals, which are inexhaustible.) Human desires and preferences differ, yet each flavor connects to specific organs. (This means that although human desires vary, the Five Flavors each enter the organ they favor. For instance, Bitter enters the Heart first, and Sour enters the Liver first. The Five Qi enter through the nose and store in the Heart and Lungs; the Five Flavors enter through the mouth to nourish the Qi of the Five Zang organs. Thus, each flavor has its specific pathway.) Heaven nourishes humans with the Five Qi, and Earth nourishes humans with the Five Flavors. (The Five Qi refer to the odors of Pao [gamey], Jiao [burnt], Xiang [fragrant], Xing [fishy], and Fu [putrid]. Manifesting in Heaven as Qi, Heaven nourishes humans with the Five Qi. Transforming on Earth into substances, Earth produces the Five Flavors, thus nourishing humans with them.) The Five Qi enter through the nose and store in the Heart and Lungs, causing the complexion to become bright and lustrous, and the voice to become clear and resonant. (Heaven occupies the high position, enveloping the outside of Earth. Therefore, the Five Qi enter inwardly from external orifices into the Heart and Lungs. The Heart and Lungs reside in the upper body and belong to Yang. The Heart governs blood and manifests its brilliance on the face, thus making the complexion bright. The Lung governs sound, thus making the voice resonant.) The Five Flavors enter through the mouth and store in the intestines and stomach. The flavors are stored to nourish the Qi of the Five Zang organs. When Qi is harmonious, life processes proceed normally; fluids and essences are formed together, and Shen (Spirit) arises spontaneously. (Earth resides in the lower position, within the interior of Heaven. Therefore, the Five Flavors are stored in the intestines and stomach to nourish the Qi of the Five Zang organs. When Qi receives nourishment from flavors, Yin and Yang harmonize and generate each other. Food and drink enter the mouth, with flavors categorized into five. Fluids and essences travel along their respective pathways. When Qi is harmonious and fluids are formed, the Shen of the Five Zang organs arises naturally. Ji Gong said: 'Shen Qi belongs to Yang, hence it is called 'Sheng' (born/generating); Fluids and Essences belong to Yin, hence it is called 'Cheng' (formed/completing).') The Yellow Emperor asked: "What are the Zang-Xiang (Visceral Images)?" ('Xiang' means image/likeness. It discusses the morphological images of the Zang and Fu organs to correspond with the Yin and Yang of Heaven and Earth.') Qibo answered: "The Heart is the root of life and the residence of Shen (Spirit) transformations. Its brilliance manifests on the face, and it fills/nourishes the blood vessels. It is the Taiyang (Greater Yang) within Yang, and communicates with the Qi of Summer." (The Heart governs blood. The Middle Jiao receives Qi, extracts juices, transforms them into red blood, and supplies the living body. Nothing is more precious than this, so it is the root of life. The Heart stores Shen and responds to all affairs, hence it is called the 'residence of Shen transformations.' The twelve meridians and 365 collaterals have their Qi and Blood ascending to the face. Since the Heart governs the blood vessels, its brilliance manifests on the face. In the body, it corresponds to the vessels, so it fills the blood vessels. Its element is Fire, and it holds a尊贵 (honorable/high) position, so it is the Taiyang within Yang, communicating with the Qi of Summer. Summer governs Fire. Ji Gong said: 'Ying [Nutritive] Qi is the root, Wei [Defensive] Qi is the leaf; Ying Blood is the root of Yin-Yang and Qi-Blood generation.') "The Lung is the root of Qi and the residence of Po (Corporeal Soul). Its brilliance manifests in the hair/body hair, and it fills/nourishes the skin. It is the Taiyin (Greater Yin) within Yang, and communicates with the Qi of Autumn." (The Lung governs Qi and stores Po, so it is the root of Qi and the residence of Po. The Lung governs skin and hair, so its brilliance is in the hair and it fills the skin. The True Qi of the Zang resides high and belongs to Yin, so it is the Taiyin within Yang, communicating with the Qi of Autumn. Autumn governs the Lung.) "The Kidney is the root of hibernation and storage, and the residence of Jing (Essence). Its brilliance manifests in the hair/head hair, and it fills/nourishes the bones. It is the Shaoyin (Lesser Yin) within Yin, and communicates with the Qi of Winter." (During winter, Yang Qi is sealed and closed, and hibernating insects hide deeply. The Kidney governs winter storage, so it is the root of hibernation and storage. 'Zhe' (hibernating insect) represents dynamic life, symbolizing the generative Yang Qi. When spring arrives and one Yang Qi is born, hibernating insects revive. The Kidney is the Water Zang, receiving and storing the Jing Ye (Essence and Fluids) of the Five Zang organs, so it is the residence of Essence. Hair is the surplus of Blood, and Blood is transformed from Essence, so its brilliance manifests in the hair. The Kidney governs bones, so it fills the bones. The Kidney is a Yin Zang but contains Yang within Kan (Water), so it is the Shaoyin within Yin, communicating with the Qi of Winter. Winter governs Water.) "The Liver is the root of endurance against fatigue and the residence of Hun (Ethereal Soul). Its brilliance manifests in the nails, and it fills/nourishes the sinews/tendons. It generates Blood and Qi. Its flavor is Sour, and its color is Cang (Green/Cyan). It is the Shaoyang (Lesser Yang) within Yang, and communicates with the Qi of Spring." (Extreme physical exertion is called 'Ba' (fatigue/exhaustion). The Liver governs tendons, and human movement relies on tendon strength, so it is the root of endurance. The Liver stores Hun, so it is the residence of Hun. Nails are the surplus of tendons, so its brilliance is in the nails. It fills the tendons. The Liver belongs to Wood, resides in the East, and is the beginning of generation, thus generating Blood and Qi. Sour is the flavor of Wood, and Cang is the color of Wood. Wood prospers in Spring, and Yang Qi begins to arise, so it is the Shaoyang within Yang, communicating with the Qi of Spring. Zhanglingshao said: 'Ba' is the same as 'Xiong' (bear). The Book of Documents states: 'Ministers without two hearts, like bears.' The Liver is the General Officer, so it is the root of endurance.) "The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the roots of the granary and the residence of Ying (Nutritive) Qi. They are named 'Qi' (Vessel/Container), capable of transforming dregs and turning flavors for entry and exit. Their brilliance manifests in the white flesh around the lips, and they fill/nourish the muscles. Their flavor is Sweet, and their color is Yellow. They belong to the category of Zhiyin (Ultimate Yin) and communicate with the Qi of Earth." (The Foot-Taiyin Spleen alone receives the turbid essence of food and drink, serving as the official of transport. The intestines and stomach govern the reception and transmission of food and drink. The Sanjiao governs the dredging of water passages. The Bladder is the mansion of water essence. Thus, they are all roots of the granary. The Spleen stores Ying, so it is the residence of Ying. 'Qi' refers to the space of transformation, possessing the Qi of ascent, descent, entry, and exit. The Spleen can transform dregs, turn flavors to enter and nourish the Five Zang organs, and output waste through the two yin openings, hence named 'Qi'. 'Si Bai' refers to the white flesh at the four corners of the lips. The mouth is the orifice of the Spleen and governs muscles, so its brilliance is in the white flesh around the lips, and it fills the muscles. Sweet is the flavor of Earth, and Yellow is the color of Earth. The Spleen is the Zhiyin within Yin, communicating with the Qi of Earth. This section primarily refers to the Spleen, as the intestines, stomach, Sanjiao, and bladder jointly receive and transmit the fine and coarse essences of food and drink, thus collectively being the root of the granary. Receiving turbidity makes it Yin, hence called the category of Zhiyin.) "All eleven Zang-Fu organs depend on the Gallbladder." (The Five Zang and Six Fu organs constitute the eleven organs. The Gallbladder governs Jiazi and is the head of the Five Movements and Six Qi. When the Qi of the Gallbladder ascends, the Qi of all eleven organs ascends. Thus, they depend on the Gallbladder. This is what is meant by seeking the origin, which returns to early spring.) "Therefore, if the Renying pulse is one-fold stronger than the Cunkou pulse, the disease is in Shaoyang; two-fold stronger, in Taiyang; three-fold stronger, in Yangming; and four-fold stronger or above, it is called Ge Yang (Gridlock of Yang)." (This discusses the Six Qi of the Zang-Fu organs corresponding to the Six-Six numbers of Heaven and Earth. Left hand is Renying, right hand is Cunkou. Generally, Yang Qi moves from left to right, and Yin Qi moves from right to left. Thus, Renying is used to observe the Qi of the Three Yang. 'Guozhe' connects to the previous text. Human Zang-Fu correspond to the Six Qi of Three Yin and Three Yang. One-fold excess indicates disease in Shaoyang, which governs the ascending Qi of Spring. Taiyang governs Summer, Yangming governs Autumn. Four-fold excess or above means that among human Yin and Yang, Yang is excessively strong, named 'Ge Yang'. Yang governs the exterior; when Yang is gridlocked externally, it cannot be harmonized by the transforming Qi of the Three Yin appearing internally. This is an excess of the Three Yang.) "If the Cunkou pulse is one-fold stronger than the Renying pulse, the disease is in Jueyin; two-fold stronger, in Shaoyin; three-fold stronger, in Taiyin; and four-fold stronger or above, it is called Guan Yin (Closure of Yin)." (Cunkou refers to the pulse points of the Hand-Taiyin Lung meridian, used to observe the Qi of the Three Yin. Jueyin governs the Yi-Wood Spring-generating Qi. Thus, a one-fold excess at Cunkou indicates disease in Jueyin. The second Qi is Shaoyin, the fourth Qi is Taiyin. Four-fold excess or above means that among human Yin and Yang, Yin is excessively strong, named 'Guan Yin'. Yin Qi governs the interior; when Yin is closed internally, it cannot be harmonized by the transforming Qi of the Three Yang appearing internally. This is an excess of the Three Yin. This discusses the pathological pulses of Cunkou and Renying corresponding to the Three Yin and Three Yang of the four seasons, i.e., the imbalance of the Six Qi of the four seasons, which also constitutes diseases of the people related to the Three Yin and Three Yang. Thus, the *Liu Wei Zhi Da Lun* says: 'When the season arrives but the climate does not, the incoming Qi is insufficient; when the season has not arrived but the climate does, the incoming Qi is excessive. Phenomena have their responses, and Qi-pulses have their responses.' The *Ling Shu* says: 'Hold the Koukou and Renying to know the excess and deficiency of Yin and Yang, and whether it is balanced or unbalanced; the Way of Heaven is complete.' Those called 'Ping Ren' (Normal People) do not get sick. Non-sick people have Cunkou and Renying corresponding to the four seasons. Upper and lower correspond, and both move together. 'Upper and lower correspond' means Cunkou and Renying are equal. This is 'Yang within Yin, Yin within Yang.' This speaks of Heaven and Earth's Yin and Yang corresponding to human Zang-Fu, and the Six Qi of Zang-Fu corresponding to the Yin and Yang of Heaven and Earth.) "If both Renying and Cunkou pulses are four-fold stronger or above, it is called Guan Ge (Gridlock and Closure). The pulse of Guan Ge is weak (Ying), unable to reach the extremity of the Jing Qi of Heaven and Earth, and death will ensue." (Being four-fold or above means both Yin and Yang are hyperactive/extreme. 'Ying' is the same as 'Ying' (full/surplus); 'Ji' means 'extremity'. Generally, Heaven has Yin and Yang, Earth has Yin and Yang. Below excessive Yang, Yin Essence succeeds to control it; below excessive Yin, Yang Qi succeeds to control it. Yin and Yang succeed and restrain each other, thereby generating each other mutually. Humans are born in the intersection of Heaven and Earth's Qi. Balanced Yin and Yang mean no disease. If Yin and Yang are both excessive and unharmonious, they cannot attain the mutual restraint of the Jing Qi of Heaven and Earth's Yin and Yang, and death will occur. This is what the *Liu Wei Zhi* refers to: 'Excess leads to harm, succession leads to control; control leads to transformation, displaying excess and deficiency externally; harm leads to disorder, transformation leads to major disease.')"