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The "Jin Gui" (Golden Casket) refers to the vessels used by ancient emperors to store books. This chapter discusses the principles of meridians, which are highly valued by Heaven. They are kept in the mind and heart; they are not taught to those who are not suitable, nor are they bestowed upon those who do not truly possess the Way. These are the precious words within the Golden Casket.

Those who do not understand these principles will find them difficult to obtain.

The Yellow Emperor asked: "Heaven has eight winds, and the meridians have five types of wind. What does this mean?" (The "eight winds" refer to winds from eight directions. "Meridians" here refers to the meridian shu points of the five zang organs. "Five winds" refers to the winds of the five meridians. The previous chapter discussed Yang Qi, while this chapter discusses meridians; hence it begins by mentioning "five winds in the meridians" and concludes by stating that "those skilled in pulse diagnosis...".) Qibo replied: "The winds from eight directions generate pathogenic factors, becoming winds of the meridians, which disturb the five zang organs, causing pathogenic qi to induce disease." (The generation of pathogenic factors by the eight winds refers to the improper winds from eight directions, which manifest as winds of the five meridians. When they disturb a person's five zang organs, pathogenic qi resides internally and induces disease. This implies that in Heaven, there are winds from eight directions, while in humans, there are winds of the five meridians and five zang organs.) The phrase "obtaining the overcoming energy of the four seasons" refers to: Spring overcomes Late Summer; Late Summer overcomes Winter; Winter overcomes Summer; Summer overcomes Autumn; Autumn overcomes Spring. This is what is meant by the overcoming relationship among the four seasons. (Obtaining the overcoming energy of the four seasons means, for example, the southwest wind in Spring, the north wind in Late Summer, the south wind in Winter, the west wind in Summer, and the east wind in Autumn. This represents obtaining the qi that overcomes during each season, thereby avoiding being disturbed by the wind. Since the five zang organs flourish according to the season, they can overcome what they cannot be overcome by. The previous section stated that the eight winds generate pathogens by releasing the wind of the overcoming element at times when it controls the non-overcoming element. Here, obtaining the overcoming energy of the four seasons means obtaining the qi that overcomes during each season, thus enabling one to overcome the pathogenic winds that would otherwise overcome them. The above all discuss the improper winds of the four seasons.) East wind arises in Spring, causing disease in the Liver, with its shu point located on the neck and nape; South wind arises in Summer, causing disease in the Heart, with its shu point located on the chest and hypochondrium; West wind arises in Autumn, causing disease in the Lungs, with its shu point located on the shoulders and back; North wind arises in Winter, causing disease in the Kidneys, with its shu point located on the lower back and thighs; The Center belongs to Earth, causing disease in the Spleen, with its shu point located on the spine. (This refers to the regular qi of the four seasons, which can also cause disease in the zang organ meridians and shu points. The *Wu Yun Xing Da Lun* states: "The East generates Wind; Wind generates Wood; Wood generates Sour; Sour generates the Liver." Humans inherit the Five Constants and grow due to wind and qi. Although wind and qi can generate all things, they can also harm them, just as water can float a boat but also capsize it. Therefore, we first discuss how wind and qi injure the five zang organs, and then explain that the qi of the five zang organs is derived from the five directions and five energies. 'Shu' refers to the location where meridian qi pours in. The initial statement that the eight winds generate pathogens, becoming winds of the meridians and disturbing the five zang organs to induce disease, indicates that heavenly Yang pathogens first injure Yang Qi, moving from Qi to Meridians, and from Meridians to Zang organs. The statement that East wind arises in Spring, causing disease in the Liver with its shu point on the neck and nape, indicates that when Zang Qi is excess, the pathogenic qi is strong; when Zang Qi is deficient, the disease affects the Zang organ itself. Hence, the following text repeatedly clarifies this point.) Therefore, diseases caused by Spring Qi often affect the head. (By "Qi," it refers to the interaction between the Qi of the four seasons and the five zang organs causing disease. The Liver's shu point is on the neck and nape, yet Spring diseases affect the head because Spring Qi generates and ascends, with Yang Qi residing superiorly. Thus, diseases affecting Qi manifest in the head, while diseases affecting meridians manifest below the neck. Hence, the subsequent text distinguishes between diseases affecting Qi, meridians, zang organs, upper manifestations like rhinorrhea and epistaxis, internal manifestations like diarrhea, and external/internal fluctuations like wind-malaria, differentiating the deficiency and excess of zang organ meridians.) Diseases caused by Summer Qi often affect the zang organs. (In Summer, Yang Qi disperses outward, leaving the interior of the zang organs relatively deficient. Consequently, wind pathogens invade internally taking advantage of this deficiency.) Diseases caused by Autumn Qi often affect the shoulders and back. (Autumn Qi descends and contracts, failing to maintain control over the skin and muscle interstices, allowing wind pathogens to enter the shu points.) Diseases caused by Winter Qi often affect the four limbs. (The four limbs are the root of all Yang meridians. In Winter, Yang Qi stores inward, leading to Yang deficiency externally, hence diseases manifest in the four limbs. The above discusses the Qi of the four seasons and five zang organs. The three instances of "Therefore" (Gu) below all follow up on the section "East wind arises in Spring.") Therefore, in Spring, one is prone to rhinorrhea and epistaxis. (To be "prone to disease" means that since the meridians and shu points of the five zang organs are superficial, wind injuring the muscle interstices easily enters the meridians. Rhinorrhea and epistaxis are meridian syndromes of the head and face. Since Qi resides in the head, one is prone to epistaxis.) In Mid-Summer, one is prone to chest and hypochondriac diseases. (The Heart's meridian shu points are located in the chest and hypochondrium. Zhu Jigong asked: "Here it mentions the chest and hypochondrium, but no specific symptoms are described. Why?" The answer is: Across the three sections above, there is repeated discussion on the internal and external movement of zang organ meridians. It states there are diseases in the head, diseases in the zang organs, and diseases in the shoulders, back, chest, and hypochondrium, without specifying particular diseases. Regarding symptoms like rhinorrhea, epistaxis, and diarrhea, it says that when disease is in the meridians and head, there are symptoms of rhinorrhea and epistaxis; when in the meridians and abdomen, there is cold diarrhea in the center. However, the primary focus is not on discussing specific diseases.) In Late Summer, one is prone to severe diarrhea and cold in the middle jiao. (In Summer, Yang Qi is external, making the interior Qi deficient and cold. Late Summer is governed by damp Earth. When wind enters the meridians and shu points, it invades internally causing severe diarrhea. Wind-Wood takes advantage of the deficiency to overcome Earth. The Spleen is the Yin within Yin (Extreme Yin) and cannot transform heat, resulting in cold in the middle.) In Autumn, one is prone to wind-malaria. (In Autumn, Yang Qi moves inward and Yin Qi moves outward. The *Ma Lun* states: "Wind qi remains in its place; malaria qi follows the meridians." When wind enters the meridians, it seeks to invade internally. The Yin Qi of the meridians moves outward, creating a stalemate between pathogen and healthy Qi, thus forming wind-malaria. Here, it is said that when meridians receive pathogens, externally they cause rhinorrhea, bi-syndrome, and jue-syndrome; internally they cause severe diarrhea and cold in the middle; between the exterior and interior, the struggle between pathogen and healthy Qi results in wind-malaria.) In Winter, one is prone to bi-syndrome and jue-syndrome. (The four limbs are the root of all Yang meridians. In Winter, Yang Qi stores downward, and meridian Qi is deficient externally. When wind enters the meridians, it causes numbness and coldness in the hands and feet. The *Jin Gui Yao Lue* states: "If only the arm is unable to move freely, it is called Bi. Jue refers to coldness reversing in the hands and feet." The above discusses diseases of the meridians.) Therefore, if one does not practice massage and stretching (An-Qiao) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring, nor neck and nape diseases in Spring; one will not suffer from chest and hypochondriac diseases in Mid-Summer; one will not suffer from severe diarrhea and cold in the middle in Late Summer; one will not suffer from wind-malaria in Autumn; and one will not suffer from bi-syndrome, jue-syndrome, undigested food diarrhea, or sweating in Winter. (Xun [sound: sun]. This reiterates that Yang Qi protects the exterior and consolidates the meridians and shu points. An-Qiao refers to massage and qigong exercises that guide Yang Qi smoothly through the four limbs. In Winter, Yang Qi is hidden and stored. If one guides it to move outward excessively, there will be insufficient Qi to support the generation in Spring and growth in Summer, leading to meridian diseases of rhinorrhea and head/neck. Spring diseases in the head involve pathogenic heat forcing into the meridians, causing rhinorrhea; diverging to the lower neck causes neck and nape diseases. The *Ling Shu Jing* states: "What the Heart meridian generates diseases include chest and hypochondriac pain; what the Spleen meridian generates includes loose stools; what the Lung meridian generates includes shoulder and back pain." 'Generated' refers to diseases arising from the meridians. It also states: "Diseases in Yang are named Feng; diseases in Yin are named Bi. Bi refers to wind entering the meridians and shu points." This again emphasizes that when Yang Qi is solid and dense, there are no meridian diseases across the four seasons. It further mentions undigested food diarrhea and sweating, indicating that if one can store and nourish the primordial Qi, one will not allow pathogens to injure the meridians, causing internal diseases like undigested food diarrhea; nor will one allow pathogens to injure Yang Qi, causing external diseases like sweating. This strongly reiterates that Yang Qi must not be injured.) Essence (Jing) is the root of the body. Therefore, those who preserve their Essence will not suffer from Warm diseases in Spring. If one does not sweat during the Summer Heat, Wind-Malaria will develop in Autumn. This is the pulse method of a healthy person. (Spirit, Qi, Blood, and Pulse all originate from Essence; thus, Essence is the root of life. Preserving Essence consolidates Blood and Qi internally, preventing external invasion, so one does not suffer Warm diseases in Spring. If Summer Heat does not expand outward, the Heat Qi remains stored, leading to Wind-Malaria in Autumn. The opening and closing of Yin and Yang, along with growth and storage, constitute the pulse method of a healthy person. Since blood vessels are generated from Yin Essence, and this chapter discusses the principles of meridians, it states that Essence is the root of the body and refers to this as the pulse method of a healthy person.) It is said: There is Yin within Yin, and Yang within Yang. (Yin within Yin refers to Yin Qi residing internally; Yang within Yang refers to Yang Qi residing externally. This describes the principles of Yin-Yang opening/closing and internal/external dynamics.) From dawn to noon, it is Heaven's Yang, specifically Yang within Yang; from noon to dusk, it is Heaven's Yang, specifically Yang within Yin; from nightfall to rooster crow, it is Heaven's Yin, specifically Yin within Yin; from rooster crow to dawn, it is Heaven's Yin, specifically Yin within Yang. Thus, humans correspond to this. (From rooster crow to dawn, Yang Qi begins to generate, corresponding to the ascending Qi of Spring, hence it is Yin within Yang. From dawn to noon, Yang Qi is at its peak, corresponding to the growing Qi of Summer, hence it is Yang within Yang. From noon to dusk, Yang Qi begins to decline, corresponding to the harvesting Qi of Autumn, hence it is Yang within Yin. From nightfall to rooster crow, Yang Qi is internal, corresponding to the storing Qi of Winter, hence it is Yin within Yin. Therefore, it is said that within a day, there are also four seasons. The emergence and disappearance of human Yin and Yang within a day mirror the four seasons. Thus, the pulse method of a healthy person also corresponds to this.) When speaking of human Yin and Yang, the exterior is Yang and the interior is Yin. When speaking of the Yin and Yang of the human body, the back is Yang and the abdomen is Yin. When speaking of the Yin and Yang within the zang-fu organs of the human body, the zang organs are Yin and the fu organs are Yang. (This chapter begins by discussing the principles of meridians. Meridians connect internally with zang-fu organs and externally with the physical body. Yin and Yang emerge and disappear, circulating internally and externally. Thus, the growth and storage of the four seasons correspond to the pulse method of a healthy person; the physical body and zang-fu organs of humans correspond to the Yin and Yang of Heaven. At the beginning of human formation, one carries Yang and embraces Yin; therefore, the back is Yang and the abdomen is Yin. The Du Mai (Governing Vessel) circulates along the back, commanding the Yang Qi of the whole body; the Ren Mai (Conception Vessel) circulates along the abdomen, governing the Yin Qi of the whole body. The exterior is Yang, yet contains the Yin and Yang of the abdomen and back, illustrating Yang within Yang. The interior is Yin, yet contains the Yin and Yang of the zang and fu organs, illustrating Yin within Yin.) The Liver, Heart, Spleen, Lungs, and Kidneys—the five zang organs—are all Yin. The Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao—the six fu organs—are all Yang. (Meridians are generated from the Five Elements of Earth and correspond upward to the Six Qi of Heaven. Therefore, whenever discussing meridians, one first correlates the five zang organs with the Five Elements, and subsequently discusses the six fu organs.) Why is it necessary to know Yin within Yin and Yang within Yang? Because diseases in Winter occur in Yin, diseases in Summer occur in Yang, diseases in Spring occur in Yin, and diseases in Autumn occur in Yang. One must observe their locations to apply needle and stone therapy. (Winter diseases occur in the Kidneys; the Kidney is Yin within Yin, hence Winter diseases are in Yin. Summer diseases occur in the Heart; the Heart is Yang within Yang, hence Summer diseases are in Yang. Spring diseases occur in the Liver; the Liver is Yang within Yin, hence Spring diseases are in Yin. Autumn diseases occur in the Lungs; the Lung is Yin within Yang, hence Autumn diseases are in Yang. Needles and stones are used to treat meridians. Therefore, one must understand Yin within Yin and Yang within Yang, applying treatment based on the locations of the meridian shu points of the five zang organs.) Therefore, the back is Yang; the Yang within Yang of the back is the Heart. The back is Yang; the Yang within Yin of the back is the Lung. The abdomen is Yin; the Yin within Yin of the abdomen is the Kidney. The abdomen is Yin; the Yin within Yang of the abdomen is the Liver. The abdomen is Yin; the Extreme Yin within Yin of the abdomen is the Spleen. (Wang Shi said: The Heart is a Yang organ located in the Upper Jiao; occupying Yang with Yang, it is called Yang within Yang. The Lung is a Yin organ located in the Upper Jiao; occupying Yang with Yin, it is called Yang within Yin. The Kidney is a Yin organ located in the Lower Jiao; occupying Yin with Yin, it is called Yin within Yin. The Liver is a Yang organ located in the Lower Jiao; occupying Yin with Yang, it is called Yin within Yang. The Spleen is a Yin organ located in the Middle Jiao; occupying Yin with Taiyin, it is called Extreme Yin within Yin. The *Ling Shu Jing* states: The Heart is a Male (Mu) organ; the Lung, Kidney, and Spleen are Female (Pin) organs; the Liver is a Male (Mu) organ.) These are all the mutual transmission and response between Yin-Yang, interior-exterior, and male-female relationships. Thus, they correspond to the Yin and Yang of Heaven. (Male and female refer to the zang-fu organs. Mutual transmission refers to reciprocal exchange. The meridians of the zang-fu organs are interconnected, with interior-exterior and internal-external relationships cycling endlessly, corresponding to the day-night and four-season cycles of Heaven. Thus, they correspond to the Yin and Yang of Heaven.) The Emperor asked: "Do the five zang organs correspond to the four seasons, and does each have its own reception?" (The Emperor asks whether the five zang organs of humans correspond to the Yin-Yang and four seasons of Heaven, and whether the five zang organs can also receive the qi-colors of the five directions and the Yin-Yang of the four seasons?) Qibo replied: "Yes. The East is associated with the color Green, which enters and communicates with the Liver, opens into the eyes, and stores essence in the Liver. (The qi-colors of the five directions of Heaven enter and communicate with the zang organs to nourish the essence of the five zang organs. The essential qi of the Liver opens into the eyes and communicates with Heavenly Qi. Thus, Heavenly Qi communicates with humans, and human Qi communicates with Heaven. Its Yin essence is stored in its home organ. The *Ben Shen Pian* states: 'The five zang organs are the masters of storing essence.') Its diseases manifest as fright and alarm. (In Spring, Yang Qi rises; thus, its diseases manifest like the sudden shock of rising Qi.) Its taste is Sour, and its category is Grass and Trees. (Wood is characterized by bending and straightening; bending and straightening produces Sour. The Liver belongs to Wood and is similar to the grass and trees of the Earth.) Its animal is the Chicken. (The *I Ching* states: Xun represents the Chicken; it is the animal of Eastern Wood.) Its grain is Wheat. (Wheat is the leader of the five grains, so it corresponds to the East.) It corresponds to the four seasons, manifesting above as the Year Star (Sui Xing). (The essential qi of Wood manifests above as the Year Star, completing one orbit around the sky every twelve years, using the Earth's grass, trees, grains, and animals to correspond to the four seasons of Heaven, manifesting as the Year Star.) Therefore, Spring Qi resides in the head. (Spring Qi ascends, and spring wind is superior. Spring diseases in the head result from the resonance of similar energies. This differs from diseases in other zang organs caused by Qi deficiency. Hence, it is said that Spring Qi resides in the head without mentioning disease.) Its musical note is Jue. (Wood note; its correspondence is Spring.) Its number is Eight. (The completion number of Wood.) Therefore, one knows that disease is in the sinews. (The Liver governs the sinews, so disease is in the sinews. The five notes and five numbers correspond to Heavenly Qi. The skin, flesh, sinews, and bones correspond to the tangible forms of Earth. Using Heavenly correspondence to explain diseases in tangible sinews and bones indicates that Heavenly Yang Qi communicates with the Yin of the five zang organs. The textual meaning of the East section differs slightly from the following sections because it emphasizes the mutual interaction of Heaven and Earth Yin-Yang Qi. The subsequent sections describe how Heavenly qi-colors communicate with zang organs to cause disease in the five zang organs' Qi; and how Earth's five flavors, five elements, five grains, and five animals correspond to the tangible forms of skin, flesh, pulses, and bones. All these are the ways of Yin-Yang transformation.) Its odor is Pungent/Fishy (Sao). (Sao sounds like 'sao'. 'Chou' means odor. Qi transformed by Wood becomes Sao. The *Yue Ling* writes it as 'Dan', same as Sao.) The South is associated with the color Red, which enters and communicates with the Heart, opens into the ears, and stores essence in the Heart. (The Heart belongs to Fire, receives the Red color of the South, enters and communicates with the Heart, and nourishes essence internally. The *Xie Qi Zang Fu Pian* states: 'The twelve meridians and 365 collaterals, their Qi and Blood all ascend to the face and flow into the orifices. Their distinct Qi flows to the ears for hearing. The distinct Qi is the Qi of the Pericardium.' This chapter states that Heart Qi opens into the ears and Kidney Qi opens into the two yin orifices, implying that the Qi of the five zang organs communicates with the nine orifices, and the nine orifices and five zang organs all communicate with Heavenly Qi.) Therefore, disease is in the five zang organs. (The five zang organs refer to disease in the Qi of the five zang organs. The previous text stated: "Summer Qi diseases are in the zang organs." Among the five zang and six fu organs, the Heart is the master. Thus, Heart Qi disease extends to the Qi of the five zang organs. The term 'Therefore' (Gu) indicates that Heavenly qi-colors communicate with zang organs, and disease also occurs in Qi.) Its taste is Bitter, and its category is Fire. (Flames rise upward producing Bitter; this is the taste of Fire. Heart Qi communicates with the South, so it is similar to the Fire of the Five Elements.) Its animal is the Sheep. (The *Wu Chang Zheng Da Lun* states: Its animal is the Horse. Probably because Wu and Wei both belong to Fire.) Its grain is Millet (Shu). (Shu is glutinous millet. It is warm in nature and red in color, so it is the grain of the Heart.) It corresponds to the four seasons, manifesting above as the Mars Star (Ying Huo Xing). (It corresponds to the four seasons of Heaven and manifests above as Ying Huo. Ying Huo is the essence of Fire, completing one orbit every 740 days.) Therefore, one knows that disease is in the vessels. (The Heart governs the vessels, so disease is in the vessels. Vessels correspond to Earth. The phrase 'Therefore' (Yi Shi) uses Earth's five flavors, five elements, sheep, and millet to correspond to disease in the vessels.) Its musical note is Zhi. (Fire note; its correspondence is Worry/Sorrow.) Its number is Seven. (The completion number of Fire.) Its odor is Scorched/Burnt. (Qi transformed by Fire becomes Scorched.) The Center is associated with the color Yellow, which enters and communicates with the Spleen, opens into the mouth, and stores essence in the Spleen. (Earth flourishes in the four seasons and occupies the Center. The Spleen is an Earth organ, and its Qi communicates. Yellow is the color of Earth; the mouth is the orifice of the Spleen.) Therefore, disease is at the root of the tongue. (The *Ling Shu Jing* states: 'The Spleen acts as the guard, welcoming food and drink, observing the condition of the lips and tongue to discern auspiciousness and misfortune. This is how Spleen Qi communicates with the tongue.') Its taste is Sweet, and its category is Earth. (Earth accepts sowing and reaping; sowing and reaping produce Sweet. The Spleen belongs to Earth, so it is similar to the Earth of the Five Elements.) Its animal is the Ox/Cow. (Oxen are yellow and belong to Earth, so they are the animal of the Spleen.) Its grain is Ji (Millet/Broomcorn Millet). (Yellow in color and sweet in taste.) It corresponds to the four seasons, manifesting above as the Saturn Star (Zhen Xing). (The essential qi of Earth manifests above as Zhen Xing, completing one orbit every 28 years.) Therefore, one knows that disease is in the flesh/muscles. (The Spleen governs muscles, so one knows disease is in the flesh.) Its musical note is Gong. (Earth note; among the five notes, Gong is primary.) Its number is Five. (Five is the generating number of Earth. Earth occupies the central position among the five directions, so it uniquely governs the generating number. The *Liu Yuan Zheng Ji Da Lun* states: 'Earth constantly uses generation.' Earth governs the transformation and generation of all things.) Its odor is Fragrant. (Qi transformed by Earth becomes Fragrant.) The West is associated with the color White, which enters and communicates with the Lungs, opens into the nose, and stores essence in the Lungs. (The Lungs belong to Metal, so they receive the White color of the West, enter and communicate with the Lungs. The nose is the orifice of the Lungs.) Therefore, disease is in the shoulders. (Autumn Qi diseases are in the shoulders and back.) Its taste is Acrid/Pungent, and its category is Metal. (Metal is characterized by submission and change; submission and change produce Acrid.) Its animal is the Horse. (Qian represents the Horse; the Lungs belong to Qian Metal and govern Heaven.) Its grain is Rice. (Rice is white and matures in Autumn, so it is the grain of the Lungs.) It corresponds to the four seasons, manifesting above as the Venus Star (Tai Bai Xing). (The essential qi of Metal manifests above as Tai Bai, completing one orbit every 365 days.) Therefore, one knows that disease is in the skin and hair. (The Lungs govern the skin and hair, so one knows disease is in the skin and hair.) Its musical note is Shang. (Shang is the note of the West.) Its number is Nine. (The completion number of Metal.) Its odor is Fishy/Raw (Xing). (Qi transformed by Metal becomes Fishy.) The North is associated with the color Black, which enters and communicates with the Kidneys, opens into the two yin orifices, and stores essence in the Kidneys. (The Kidneys belong to Water, so they receive the Black color of the North. The Kidneys are located inferiorly, so they open into the two yin orifices. The True Zang resides internally, while the Qi of the five zang organs emerges externally, manifesting in color. Thus, the colors of the five directions enter and communicate with the zang organs to nourish the essence of the five zang organs, and the zang Qi externally communicates with the nine orifices. Its true essence is stored internally.) Therefore, disease is in the streams (Xi). (Large gatherings of flesh are called Gu; small gatherings of flesh are called Xi. The *Xia Jing* states: 'Streams and valleys belong to bone, all having origins. Xi refers to small portions of flesh connected between sinews and bones. The Kidneys govern bone, and Xi is the portion of flesh generated by Bone Qi.' Zhang Zhaohuang said: 'Xi refers to the eight streams of the four limbs.' Winter Qi is hidden and stored, so the Xi become diseased.) Its taste is Salty, and its category is Water. (Water is characterized by moistening and descending; moistening and descending produce Salty.) Its animal is the Pig (Zhi). (Zhi means pig. It is black and belongs to Hai.) Its grain is Beans. (Beans are black and heavy/sinking in nature, so they are the grain of Water.) It corresponds to the four seasons, manifesting above as the Mercury Star (Chen Xing). (The essential qi of Water manifests above as Chen Xing, completing one orbit every 165 days.) Therefore, one knows that disease is in the bones. (The Kidneys govern bones, so one knows disease is in the bones. The *Xia Jing* states: 'Liver generates sinews, Heart generates blood, Spleen generates flesh, Lungs generate skin and hair, Kidneys generate bone.' Thus, sinews, bones, skin, and flesh are generated by the five zang organs and become diseased. The *Shang Jing* states: 'Spring Qi diseases are in the head; Summer Qi diseases are in the zang organs; Autumn Qi diseases are in the shoulders and back; Winter Qi diseases are in the four limbs.' Thus, the head, zang organs, shoulders, back, Xi, and bones are diseases caused by Zang Qi.) Its musical note is Yu. (Water note.) Its number is Six. (The completion number of Water.) Its odor is Putrid/Rotten. (Qi transformed by Water becomes Putrid.)