金匮，藏书之器也。真言，至真不易之言也。天之阴阳四时，合人之阴阳脏腑，人之五脏五行，合
天地之五方五色、五谷五味、五星五音、五畜五臭，各有收受，三才合一，至真不易。然此真言
者，非其人勿教，非其真勿授，藏之心意，不可轻泄，犹以此言藏之金匮者然，故曰金匮真言也。
黄帝问曰∶天有八风，经有五风，何谓？
天有八风，四方四隅之风也。经有五风，人身经俞五脏之风也。帝欲详明天人相应之理，故有是问。
岐伯对曰∶八风发邪，以为经风，触五脏，邪气发病。
八风发邪，天之八风，发为邪气也。以为经风，触五脏八风之邪，以为人身经俞之风，更触人之五
脏也。邪气发病，邪风之气伤人，则发而为病也。
所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜也。
邪气发病，是以胜相加。所谓得四时之胜者，春胜长夏，木胜土也；长夏胜冬，土胜水也；冬胜夏，
水胜火也；夏胜秋，火胜金也；秋胜春，金胜木也。所谓四时之胜而发病也，是知邪气发病，乃以胜相加矣。
东风生于春，病在肝，俞在颈项。
所谓八风发邪，以为经风，触五脏而有四时之胜者，如东风生于春，即八风发邪，而有四时之胜也。病
在肝，触五脏也，俞在颈项，以为经风也。
南风生于夏，病在心，俞在胸胁。
南风生于夏，八风发邪，而有四时之胜也。病在心，触五脏也，俞在胸胁，以为经风也。
西风生于秋，病在肺，俞在肩背。
西风生于秋，八风发邪，而有四时之胜也。病在肺，触五脏也，俞在肩背，以为经风也。
北风生于冬，病在肾，俞在腰股。
北风生于冬，八风发邪，而有四时之胜也。病在肾，触五脏也，俞在腰股，以为经风也。
中央为土，病在脾，俞在脊。
中央为土，以应四隅，亦八风发邪，而有四时之胜也。病在脾，触五脏也，俞在脊，以为经风也。此
言八风发邪，则有四时之胜，触五脏而为经风者如此。
故春气者，病在头。
所谓俞者，乃人身之经俞，非五脏之穴俞。上文云，春俞在颈项，故春气者，病在头，头连颈项也。
夏气者，病在脏。
夏俞在胸胁，故夏气者，病在脏。脏者，藏也；藏于胸胁之内也。
秋气者，病在肩背。
秋俞在肩背，故秋气者病在肩背。
冬气者，病在四肢。
支，肢同，余篇仿此。冬俞在腰股，故冬气者病在四肢，腰连于股，股属四肢也。
故春善病鼽衄。
鼽音求；衄音忸，今讹衄，非。余篇仿此。春病在头，俞在颈项，故春善病鼽衄。鼽，鼻清
水也，衄，鼻血也。
仲夏，善病胸胁。
夏病在脏，俞在胸胁，故仲夏善病胸胁，言仲夏所以别长夏也。
长夏，善病洞泄、寒中。
长夏属土，病在脾，俞在脊，故长夏善病洞泄、寒中。洞泄，脾虚也；寒中，脊虚也。
秋，善病风疟。
秋病肩背，俞在肩背，故秋善病风疟。风疟者，寒栗而肩背振动也。
冬，善病痹厥。
冬病四肢，俞在腰股，故冬善病痹厥。痹厥者，四肢腰股，行动不能，痿痹厥逆也。此举四时之病，而
在于经俞也。
故冬不按跷，春不鼽衄。
四时之气，春生冬藏，故冬不按跷，则冬藏而经俞不虚，是以春不病鼽衄，春不鼽衄，冬藏之力也。
春不病颈项，仲夏不病胸胁，长夏不病洞泄、寒中，秋不病风疟，冬不病痹厥，飧泄而汗出也。
春不病颈项，则春生而经俞不虚，故仲夏不病胸胁，长夏不病洞泄、寒中，秋不病风疟，冬不病痹
厥，并不飧泄而汗出也。夫冬令属水，不但不病痹厥，且不飧泄而汗出，所以申明水王于冬，其时无病，更宜藏也。
夫精者，身之本也。故藏于精者，春不病温。
藏，如字，下藏精末藏之俱同。精者，水之类。承上文，不飧泄、汗出之意，而言精者，身之本也，故
冬藏于精者，春不病温。所以申明四时之气，而重其冬也。
夏暑汗不出者，秋成风疟。
上文言，春不病颈项，则夏秋冬皆无病。此复言，若夏暑纳凉，而汗不出者，至秋亦成风疟，所以
承上文而补其未尽之义。
此平人脉法也。
此冬藏春生，四时无病，乃平人脉法也。
故曰∶阴中有阴，阳中有阳。
平人脉法，不离阴阳，阴阳之理，无有穷尽，故曰阴中有阴，阳中有阳。
平旦至日中，天之阳，阳中之阳也。日中至黄昏，天之阳，阳中之阴也。合夜至鸡鸣，天之
阴，阴中之阴也。鸡鸣至平旦，天之阴，阴中之阳也。
所谓阳中有阳者，平旦至日中，天之阳，阳中之阳也。阳极而阴生，故日中至黄昏，亦天之阳，乃
阳中之阴也。所谓阴中有阴者，合夜至鸡鸣，天之阴，阴中之阴也。阴极而阳生，故鸡鸣至平旦，
亦天之阴，乃阴中之阳也。
故人亦应之。
天之阴阳，即人之阴阳，天之四时，即人之四时，故人亦应之。
夫言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，
则脏者为阴，腑者为阳。肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑皆为阳。
人应之则可言人之阴阳矣。夫言人之阴阳，则外为阳，内为阴，言人身之阴阳则背为阳腹为阴。言
人身之脏腑中阴阳，则脏者为阴，腑者为阳。脏者为阴，五脏是也，故肝心脾肺肾皆为阴；腑者
为阳，六腑是也，故胆胃大肠小肠膀胱三焦皆为阳。
所以欲知阴中之阴，阳中之阳者，何也？
上文言人身之阴阳，未言阴中之阴，阳中之阳，故复明之。
为冬病在阴，夏病在阳。
为，去声。冬病在阴，肾也。下文云阴中之阴，肾也。夏病在阳，心也。下文云阳中之阳，心也。
知冬病在阴，夏病在阳，则知阴中之阴，阳中之阳矣。
春病在阴，秋病在阳。
春病在阴，肝也。下文云阴中之阳，肝也。秋病在阳，肺也。下文云阳中之阴，肺也。肝为阴中之阳，但
曰在阴，所以明阴中之阳也。肺为阳中之阴，但曰在阳，所以明阳中之阴也，知春病在阴，秋病在阳，则
知阴中之阳，阳中之阴矣。
皆视其所在，为施针石也。
凡此冬病夏病，春病秋病，皆当视其阴阳之所在，为施针石之治也。
故背为阳，阳中之阳，心也。背为阳，阳中之阴，肺也。
人身背阳腹阴，故背为阳，而阳中之阳，心也。背为阳，而阳中之阴，肺也。心肺位居膈上，皆属
乎阳，而有分别也。
腹为阴，阴中之阴，肾也。腹为阴，阴中之阳，肝也。腹为阴，阴中之至阴，脾也。
腹为阴，而阴中之阴，肾也。腹为阴，而阴中之阳，肝也，腹为阴，而阴中之至阴，脾也。肾肝脾位
居膈下，皆属乎阴，而有分别也。
此皆阴阳表里，内外雌雄，相输应也。
五脏合六腑，故曰此皆阴阳表里，内外雌雄相输应也。
故以应天之阴阳也。
天之阴阳，人亦应之，此言人之阴阳，故以应天之阴阳也。
帝曰∶五脏应四时，各有收受乎？
承上文天人相应之意，问人之五脏应天之四时，各有收受之理乎？
岐伯曰∶有。东方青色，入通于肝，开窍于目，藏精于肝，其病发惊骇，其味酸，其类草木，其畜
鸡，其谷麦，其应四时，上为岁星，是以春气在头也，其音角，其数八，是以知病之在筋也，其臭臊。
东方青色，入通于肝，是五方五色，收受于人之五脏矣，故肝开窍于目，而目复藏精于肝。其病发惊
骇，春时阳气上升也。其味酸，曲直作酸，东方木味也。其类草木，与地之草木同类也。其畜
鸡，巽为鸡，东方木畜也。其谷麦，麦生于春，五谷之长，肝之谷也。其应四时，上为岁星，木之精气，上
为岁星也。是以春气在头，而居上也。其音角，木音也。其数八，木之成数也。肝主筋，是以知病之在筋也。其
臭臊，气因木变，则为臊也。此天地之五方五色五味五畜、五谷五星、五音五臭，而收受于人之肝脏也。
南方赤色，入通于心，开窍于耳，藏精于心，故病在五脏，其味苦，其类火，其畜羊，
其谷黍，其应四时，上为荧惑星，是以知病之在脉也，其音征，其数七，其臭焦。
征，音止，余篇同。南方赤色，入通于心，心属火，受南方之赤色也，开窍于耳，藏精于心，心开窍
于耳，而耳复藏精于心也。心为君主，神通五脏，故病在五脏。其味苦，炎上作苦，火之味
也。其类火，与有形之火同类也。其畜羊，羊性内刚，火之畜也。其谷黍，黍色赤，性温，心之谷也。其应
四时，上为荧惑星，火之精气，上为荧惑星也。心主脉，是以知病之在脉也。其音征，火音也。其数七，火之
成数也。其臭焦，气因火变，则为焦也。此天地之五方五色、五味五畜、五谷五星、五音五臭，而收
受于人之心脏也。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本，其味甘，其类土，其畜牛，其谷
稷，其应四时，上为镇星，是以知病之在肉也，其音宫，其数五，其臭香。
中央黄色，入通于脾，脾属土，受中央之黄色也。开窍于口，藏精于脾，脾开窍于口，而口复藏精于
脾也。脾脉连舌本。《灵枢·经脉》论云∶脾是动，则病舌本强。故病在舌本。其味甘，土之味
也。其类土，与有形之土同类也。其畜牛，坤为牛，土之畜也。其谷稷，稷色黄，味甘，脾之谷也。其应四
时，上为镇星，土之精气，上为镇星也。脾主肉，是以知病之在肉也。其音宫，土音也，其数
五，土之生数也。其臭香，气因土变，则为香也。此天地之五方五色、五味五畜、五谷五星、五
音五臭，而收受于人之脾脏也。
西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背，其味
辛，其类金，其畜马，其谷稻，其应四时，上为太白星。是以知病之在皮毛也，其音商，其数九，其臭腥。
西方白色，入通于肺，肺属金，受西方之白色也，开窍于鼻，藏精于肺，肺开窍于鼻，而鼻复藏精于
肺也。肺主气，气为阳，背亦为阳。《灵枢·经脉》论云∶气盛有余，则肩背痛，故病在背。
其味辛，从革作辛，金之味也。其类金。与有形之金同类也。其畜马，干为马，金之畜也，其谷稻，稻色白
而秋成，肺之谷也。其应四时，上为太白星，金之精气，上为太白星也。肺主皮毛，是以知病
之在皮毛也。其音商，金音也。其数九，金之成数也。其臭腥，气因金变，则为腥也，此天地之五方五色、
五味五畜、五谷五星、五音五臭，而收受于人之肺脏也。
北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在 ，其味咸，其类水，其畜彘，其谷
豆，其应四时，上为辰星，是以知病之在骨也，其音羽，其数六，其臭腐。
北方黑色，入通于肾，肾属水，受北方之黑色也。开窍于二阴，藏精于肾，肾开窍于前后二阴，前后
二阴复藏精于肾也。肾主骨，骨连 ∶ 者，肉之小会而近于骨，故病在 。其味咸，润下作咸，
水之味也。其类水，与有形之水同类也。其畜彘，彘，黑色，而支亥水之畜也。其谷豆，豆性沉，形象肾，
肾之谷也。其应四时，上为辰星，水之精气上为辰星也。肾主骨，是以知病之在骨也。其音
羽，水音也。其数六，水之成数也。其臭腐，气因水变，则为腐也。此天地之五方五色、五味五畜、五谷
五星、五音五臭，而收受于人之肾脏也。此五脏应四时，各有收受也。
故善为脉者，谨察五脏六腑，一逆一从，阴阳表里雌雄之纪，
藏之心意，合心于精，非其人勿教，非其真勿授，是谓得道。
经脉之道，内通脏腑，故善为脉者，谨察五脏六腑，脏腑之气，俱见于脉，一逆一从，诊脉法也。
由举而按，是为逆，从按而举，是为从，逆从而谨察之，则脏腑阴阳表里雌雄，相应之纪，众人不
知，己独知之，可以藏之心意，而合心于精。藏之心意，谓其理至
微，难以语人也。合心于精，谓藏之心意，合心而归于精密也。非其人勿教，人难得也，非其真勿授，真难遇
也。得人得真，自古难之，勿教勿授，自古秘之。金匮真言，此之谓也。
Jingui (Golden Casket), a vessel for storing books. Zhenyan (True Words), refers to words that are supremely true and unchangeable. The Yin-Yang and four seasons of Heaven correspond to the Yin-Yang and Zang-Fu organs of humans. The Five Zang organs and Five Elements of humans correspond to the five directions, five colors, five grains, five flavors, five stars, five musical notes, five animals, and five odors of Heaven and Earth. Each has its corresponding reception, with the Three Powers (Heaven, Earth, Human) united as one, in a truth that is supreme and unchangeable. However, these True Words should not be taught to those who are unworthy, nor transmitted to those who do not possess the true understanding. They must be kept within the mind and heart and not lightly revealed, just as these words are stored in the Jingui (Golden Casket). Thus, it is called "Zhenyan of the Golden Casket."
The Yellow Emperor asked: Heaven has eight winds, and the meridians have five winds. What does this mean?
The eight winds of Heaven refer to the winds coming from the four cardinal directions (East, South, West, North) and the four intercardinal directions (Southeast, Southwest, Northeast, Northwest). The five winds of the meridians refer to the wind pathogens affecting the five Zang organs through the body's meridian acupoints. The Yellow Emperor wished to elucidate in detail the principle of the correspondence between Heaven and Humanity, hence this question.
Qibo replied: The eight winds generate pathogenic factors, becoming wind in the meridians, which then affect the five Zang organs, causing disease through the pathogenic factors.
The eight winds generating pathogenic factors means that the eight winds of Heaven transform into pathogenic Qi. Becoming wind in the meridians means that the pathogenic wind of the eight winds enters the meridian acupoints of the human body, further affecting the five Zang organs. Pathogenic factors causing disease means that the pathogenic wind-Qi injures the human body, thereby manifesting as illness.
What is meant by "obtaining the overcoming relationship of the four seasons" is: 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 of the four seasons.
Pathogenic factors cause disease through this relationship of overcoming. What is meant by "obtaining the overcoming relationship of the four seasons" is: Spring overcomes Late Summer because Wood overcomes Earth; Late Summer overcomes Winter because Earth overcomes Water; Winter overcomes Summer because Water overcomes Fire; Summer overcomes Autumn because Fire overcomes Metal; Autumn overcomes Spring because Metal overcomes Wood. Regarding disease caused by the overcoming of the four seasons, it can be understood that pathogenic factors cause disease based on this relationship of overcoming.
East wind arises in Spring, disease occurs in the Liver, and the Shu points are located on the neck and nape.
Regarding the eight winds generating pathogenic factors, becoming wind in the meridians, affecting the five Zang organs, and having the overcoming relationship of the four seasons: for example, East wind arises in Spring, meaning the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Liver represents the affecting of the five Zang organs; Shu points on the neck and nape represent the manifestation as wind in the meridians.
South wind arises in Summer, disease occurs in the Heart, and the Shu points are located on the chest and hypochondrium.
South wind arises in Summer, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Heart represents the affecting of the five Zang organs; Shu points on the chest and hypochondrium represent the manifestation as wind in the meridians.
West wind arises in Autumn, disease occurs in the Lungs, and the Shu points are located on the shoulders and back.
West wind arises in Autumn, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Lungs represents the affecting of the five Zang organs; Shu points on the shoulders and back represent the manifestation as wind in the meridians.
North wind arises in Winter, disease occurs in the Kidneys, and the Shu points are located on the waist and thighs.
North wind arises in Winter, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Kidneys represents the affecting of the five Zang organs; Shu points on the waist and thighs represent the manifestation as wind in the meridians.
The Center belongs to Earth, disease occurs in the Spleen, and the Shu points are located on the spine.
The Center belongs to Earth, corresponding to the four corners, also involving the eight winds generating pathogenic factors and the overcoming relationship of the four seasons. Disease in the Spleen represents the affecting of the five Zang organs; Shu points on the spine represent the manifestation as wind in the meridians. This describes how the eight winds generate pathogenic factors, follow the four seasons' overcoming, affect the five Zang organs, and become wind in the meridians.
Therefore, in Spring, diseases tend to occur in the head.
The term "Shu points" here refers to the meridian acupoints of the human body, not the specific acupoints of the Zang organs. As stated earlier, the Shu point for Spring is on the neck and nape; therefore, when Spring Qi causes disease, it affects the head, connecting to the neck and nape.
In Summer, diseases tend to occur in the Zang organs.
The Shu point for Summer is on the chest and hypochondrium; therefore, when Summer Qi causes disease, it affects the Zang organs. "Zang" means storage; they are stored within the chest and hypochondrium.
In Autumn, diseases tend to occur in the shoulders and back.
The Shu point for Autumn is on the shoulders and back; therefore, when Autumn Qi causes disease, it affects the shoulders and back.
In Winter, diseases tend to occur in the four limbs.
"Zhi" (branch) is synonymous with "Zhi" (limb); other chapters follow this pattern. The Shu point for Winter is on the waist and thighs; therefore, when Winter Qi causes disease, it affects the four limbs. The waist connects to the thighs, and the thighs belong to the four limbs.
Therefore, in Spring, there is a propensity for rhinorrhea (Qiū, nasal discharge) and epistaxis (Nü, nosebleed).
"Qiū" is pronounced qiu; "Nü" is pronounced niu. It is currently erroneously written as "nü," which is incorrect. Other chapters follow this example. Since Spring disease is in the head and the Shu point is on the neck and nape, Spring is prone to rhinorrhea and epistaxis. "Qiū" refers to clear fluid flowing from the nose; "Nü" refers to bleeding from the nose.
In Mid-Summer, there is a propensity for chest and hypochondriac diseases.
Summer disease is in the Zang organs, and the Shu point is on the chest and hypochondrium; therefore, Mid-Summer is prone to chest and hypochondriac diseases. Mentioning Mid-Summer serves to distinguish it from Late Summer.
In Late Summer, there is a propensity for severe diarrhea (Dongxie) and cold invasion in the middle (Hanzhong).
Late Summer belongs to Earth, disease is in the Spleen, and the Shu point is on the spine; therefore, Late Summer is prone to severe diarrhea and cold invasion in the middle. "Dongxie" refers to Spleen deficiency; "Hanzhong" refers to Spine deficiency.
In Autumn, there is a propensity for wind-malaria (Fengnüe).
Autumn disease is in the shoulders and back, and the Shu point is on the shoulders and back; therefore, Autumn is prone to wind-malaria. Wind-malaria refers to chills accompanied by trembling of the shoulders and back.
In Winter, there is a propensity for Bi syndrome and Jue syndrome (Bi-Jue).
Winter disease is in the four limbs, and the Shu point is on the waist and thighs; therefore, Winter is prone to Bi-Jue. Bi-Jue refers to immobility of the four limbs, waist, and thighs, characterized by flaccidity, obstruction, and reversal cold. This lists the diseases of the four seasons related to the meridian acupoints.
Therefore, if one does not perform massage and stretching (Anqiao) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring.
The Qi of the four seasons involves generation in Spring and storage in Winter. Therefore, if one does not perform Anqiao in Winter, the Winter storage remains intact, and the meridian acupoints remain undefiled. Consequently, one will not suffer from rhinorrhea and epistaxis in Spring. The prevention of rhinorrhea and epistaxis in Spring is due to the power of Winter storage.
If one does not suffer from neck and nape diseases in Spring, one will not suffer from chest and hypochondriac diseases in Mid-Summer, severe diarrhea and cold invasion in Late Summer, wind-malaria in Autumn, or Bi-Jue, loose stools with undigested food (Xunxie), and sweating in Winter.
If one does not suffer from neck and nape diseases in Spring, it indicates that Spring generation occurs without defiling the meridian acupoints. Thus, one will not suffer from chest and hypochondriac diseases in Mid-Summer, severe diarrhea and cold invasion in Late Summer, wind-malaria in Autumn, or Bi-Jue, Xunxie, and sweating in Winter. The Winter season belongs to Water. Not only does one avoid Bi-Jue, but also Xunxie and sweating. This clarifies that Water is dominant in Winter, when there is no disease, emphasizing the need for storage.
Essence (Jing) is the root of the body. Therefore, those who store Essence will not suffer from Warm diseases (Wenbing) in Spring.
"Store" is read as written; the usage of "store" in subsequent phrases like "storing Essence" is identical. Essence is a category of Water. Continuing from the previous discussion on avoiding Xunxie and sweating, it states that Essence is the root of the body. Therefore, those who store Essence in Winter will not suffer from Warm diseases in Spring. This emphasizes the importance of Winter while explaining the Qi of the four seasons.
Those who experience summer heat but do not sweat will develop wind-malaria in Autumn.
The previous text stated that if one does not suffer from neck and nape diseases in Spring, there will be no disease in Summer, Autumn, or Winter. This passage adds that if one seeks coolness during summer heat and fails to sweat, wind-malaria will develop in Autumn. This continues the previous argument and supplements its未尽 (unfinished) meaning.
This is the pulse method of a healthy person.
This refers to the pulse method of a healthy person who stores in Winter, generates in Spring, and has no disease throughout the four seasons.
It is said: There is Yin within Yin, and Yang within Yang.
The pulse method of a healthy person does not depart from Yin and Yang. The principles of Yin and Yang are inexhaustible; thus, it is said that there is Yin within Yin, and Yang within Yang.
From dawn to noon, this is Heaven's Yang, specifically Yang within Yang. From noon to dusk, this is Heaven's Yang, specifically Yang within Yin. From dusk to rooster crow, this is Heaven's Yin, specifically Yin within Yin. From rooster crow to dawn, this is Heaven's Yin, specifically Yin within Yang.
What is meant by "Yang within Yang" is: From dawn to noon, this is Heaven's Yang, specifically Yang within Yang. When Yang reaches its peak, Yin begins to arise. Therefore, from noon to dusk, although it is still Heaven's Yang, it is Yang within Yin. What is meant by "Yin within Yin" is: From dusk to rooster crow, this is Heaven's Yin, specifically Yin within Yin. When Yin reaches its peak, Yang begins to arise. Therefore, from rooster crow to dawn, although it is still Heaven's Yin, it is Yin within Yang.
Humans also respond to this.
The Yin and Yang of Heaven are the Yin and Yang of Humans; the four seasons of Heaven are the four seasons of Humans. Therefore, humans also respond to this.
When discussing the Yin and Yang of humans, the exterior is Yang, and the interior is Yin. When discussing the Yin and Yang of the human body, the back is Yang, and the abdomen is Yin. When discussing the Yin and Yang within the Zang-Fu organs of the human body, the Zang organs are Yin, and the Fu organs are Yang. The five Zang organs—Liver, Heart, Spleen, Lungs, and Kidneys—are all Yin. The six Fu organs—Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Triple Burner)—are all Yang.
Humans respond to this, allowing us to discuss the Yin and Yang of humans. When discussing the Yin and Yang of humans, the exterior is Yang, and the interior is Yin. When discussing the Yin and Yang of the human body, the back is Yang, and the abdomen is Yin. When discussing the Yin and Yang within the Zang-Fu organs, the Zang organs are Yin, and the Fu organs are Yang. The Zang organs are Yin, referring to the five Zang organs; thus, the Liver, Heart, Spleen, Lungs, and Kidneys are all Yin. The Fu organs are Yang, referring to the six Fu organs; thus, the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are all Yang.
Why is it necessary to know Yin within Yin and Yang within Yang?
The previous text discussed the Yin and Yang of the human body but did not specify Yin within Yin and Yang within Yang, so it clarifies this again.
Because diseases in Winter are in Yin, and diseases in Summer are in Yang.
"Wei" is pronounced with a departing tone. Winter disease is in Yin, referring to the Kidneys. The text below states that Yin within Yin refers to the Kidneys. Summer disease is in Yang, referring to the Heart. The text below states that Yang within Yang refers to the Heart. Knowing that Winter disease is in Yin and Summer disease is in Yang allows one to understand Yin within Yin and Yang within Yang.
Diseases in Spring are in Yin, and diseases in Autumn are in Yang.
Spring disease is in Yin, referring to the Liver. The text below states that Yin within Yang refers to the Liver. Autumn disease is in Yang, referring to the Lungs. The text below states that Yang within Yin refers to the Lungs. The Liver is Yin within Yang, but simply stating it is "in Yin" serves to clarify Yin within Yang. The Lungs are Yang within Yin, but simply stating it is "in Yang" serves to clarify Yang within Yin. Knowing that Spring disease is in Yin and Autumn disease is in Yang allows one to understand Yin within Yang and Yang within Yin.
One must observe where the disease is located to apply needle and stone treatments accordingly.
For diseases in Winter, Summer, Spring, and Autumn, one must observe the location of their Yin and Yang to apply needle and stone therapies.
Therefore, the back is Yang; Yang within Yang is the Heart. The back is Yang; Yang within Yin is the Lungs.
The human body has a Yang back and Yin abdomen. Thus, the back is Yang, and Yang within Yang is the Heart. The back is Yang, and Yang within Yin is the Lungs. The Heart and Lungs are located above the diaphragm and both belong to Yang, yet they are distinct.
The abdomen is Yin; Yin within Yin is the Kidneys. The abdomen is Yin; Yin within Yang is the Liver. The abdomen is Yin; Yin within Supreme Yin is the Spleen.
The abdomen is Yin, and Yin within Yin is the Kidneys. The abdomen is Yin, and Yin within Yang is the Liver. The abdomen is Yin, and Yin within Supreme Yin is the Spleen. The Kidneys, Liver, and Spleen are located below the diaphragm and all belong to Yin, yet they are distinct.
These are all relationships of mutual transmission and response among Yin-Yang, Interior-Exterior, Inside-Outside, and Male-Female.
The five Zang organs correspond to the six Fu organs; thus, it is said that these are all relationships of mutual transmission and response among Yin-Yang, Interior-Exterior, Inside-Outside, and Male-Female.
Therefore, they correspond to the Yin and Yang of Heaven.
Humans respond to the Yin and Yang of Heaven. This discussion of human Yin and Yang serves to correspond to the Yin and Yang of Heaven.
The Yellow Emperor asked: Do the five Zang organs correspond to the four seasons, each having its own reception?
Continuing the theme of Heaven-Human correspondence, he asks whether the five Zang organs of humans correspond to the four seasons of Heaven, each having specific correspondences.
Qibo replied: Yes. The East is associated with the color Green, entering and communicating with the Liver. It opens into the eyes, stores essence in the Liver, and its diseases manifest as fright and alarm. Its flavor is Sour, its category is Wood and Plants, its animal is the Chicken, its grain is Wheat, its correspondence to the four seasons is the planet Jupiter (Suixing). Therefore, Spring Qi is in the head. Its musical note is Jue, its number is Eight. Thus, we know disease is in the sinews. Its odor is Pungent/Fishy (Sao).
The East is Green, entering and communicating with the Liver. This represents the five directions and five colors being received by the five Zang organs of humans. Thus, the Liver opens into the eyes, and the eyes store essence in the Liver. Diseases manifesting as fright and alarm occur because Yang Qi rises in Spring. The flavor is Sour, as "curving and straightening makes sour," which is the flavor of Eastern Wood. Its category is Wood and Plants, similar to terrestrial plants. Its animal is the Chicken; the Xun trigram represents the Chicken, which is the Wood animal of the East. Its grain is Wheat; wheat grows in Spring and is the chief of the five grains, belonging to the Liver. Its correspondence to the four seasons is the planet Jupiter; the refined Qi of Wood ascends to become Jupiter. Therefore, Spring Qi is in the head, occupying the upper position. Its note is Jue, the sound of Wood. Its number is Eight, the completed number of Wood. The Liver governs the sinews; thus, we know disease is in the sinews. Its odor is Sao; Qi changes due to Wood, becoming Sao. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Liver.
The South is associated with the color Red, entering and communicating with the Heart. It opens into the ears, stores essence in the Heart, and thus disease affects the five Zang organs. Its flavor is Bitter, its category is Fire, its animal is the Sheep, its grain is Millet (Shu), its correspondence to the four seasons is the planet Mars (Yinghuo). Thus, we know disease is in the vessels. Its note is Zhi, its number is Seven, and its odor is Scorched.
Zhi is pronounced zhi; other chapters are the same. The South is Red, entering and communicating with the Heart. The Heart belongs to Fire and receives the Red of the South. It opens into the ears and stores essence in the Heart. The Heart opens into the ears, and the ears store essence in the Heart. The Heart is the Sovereign, spiritually connecting to the five Zang organs; thus, disease affects the five Zang organs. The flavor is Bitter, as "flaming upward makes bitter," which is the flavor of Fire. Its category is Fire, similar to tangible fire. Its animal is the Sheep; sheep have inner strength, representing the animal of Fire. Its grain is Shu; Shu is red and warm in nature, belonging to the Heart. Its correspondence to the four seasons is the planet Mars; the refined Qi of Fire ascends to become Mars. The Heart governs the vessels; thus, we know disease is in the vessels. Its note is Zhi, the sound of Fire. Its number is Seven, the completed number of Fire. Its odor is Jiao; Qi changes due to Fire, becoming scorched. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Heart.
The Center is associated with the color Yellow, entering and communicating with the Spleen. It opens into the mouth, stores essence in the Spleen, and thus disease affects the root of the tongue. Its flavor is Sweet, its category is Earth, its animal is the Ox, its grain is Foxtail Millet (Ji), its correspondence to the four seasons is the planet Saturn (Zhenxing). Thus, we know disease is in the flesh. Its note is Gong, its number is Five, and its odor is Fragrant.
The Center is Yellow, entering and communicating with the Spleen. The Spleen belongs to Earth and receives the Yellow of the Center. It opens into the mouth and stores essence in the Spleen. The Spleen opens into the mouth, and the mouth stores essence in the Spleen. The Spleen meridian connects to the root of the tongue. The *Ling Shu: Meridians* states: "When the Spleen meridian is disturbed, disease manifests as stiffness of the root of the tongue." Thus, disease affects the root of the tongue. The flavor is Sweet, the flavor of Earth. Its category is Earth, similar to tangible earth. Its animal is the Ox; the Kun trigram represents the Ox, which is the animal of Earth. Its grain is Ji; Ji is yellow and sweet, belonging to the Spleen. Its correspondence to the four seasons is the planet Saturn; the refined Qi of Earth ascends to become Saturn. The Spleen governs the flesh; thus, we know disease is in the flesh. Its note is Gong, the sound of Earth. Its number is Five, the generative number of Earth. Its odor is Xiang; Qi changes due to Earth, becoming fragrant. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Spleen.
The West is associated with the color White, entering and communicating with the Lungs. It opens into the nose, stores essence in the Lungs, and thus disease affects the back. Its flavor is Acrid/Pungent, its category is Metal, its animal is the Horse, its grain is Rice, its correspondence to the four seasons is the planet Venus (Taibai). Thus, we know disease is in the skin and hair. Its note is Shang, its number is Nine, and its odor is Fishy (Xing).
The West is White, entering and communicating with the Lungs. The Lungs belong to Metal and receive the White of the West. It opens into the nose and stores essence in the Lungs. The Lungs open into the nose, and the nose stores essence in the Lungs. The Lungs govern Qi; Qi is Yang, and the back is also Yang. The *Ling Shu: Meridians* states: "When Qi is excessive and surplus, shoulder and back pain occur"; thus, disease affects the back. The flavor is Acrid, as "changing and transforming makes acrid," which is the flavor of Metal. Its category is Metal, similar to tangible metal. Its animal is the Horse; the Qian trigram represents the Horse, which is the animal of Metal. Its grain is Rice; rice is white and matures in Autumn, belonging to the Lungs. Its correspondence to the four seasons is the planet Venus; the refined Qi of Metal ascends to become Venus. The Lungs govern the skin and hair; thus, we know disease is in the skin and hair. Its note is Shang, the sound of Metal. Its number is Nine, the completed number of Metal. Its odor is Xing; Qi changes due to Metal, becoming fishy. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Lungs.
The North is associated with the color Black, entering and communicating with the Kidneys. It opens into the two yin openings, stores essence in the Kidneys, and thus disease affects the bones. Its flavor is Salty, its category is Water, its animal is the Pig (Zhi), its grain is Beans, its correspondence to the four seasons is the planet Mercury (Chenxing). Thus, we know disease is in the bones. Its note is Yu, its number is Six, and its odor is Rotten.
The North is Black, entering and communicating with the Kidneys. The Kidneys belong to Water and receive the Black of the North. It opens into the two yin openings and stores essence in the Kidneys. The Kidneys open into the anterior and posterior yin openings, which store essence in the Kidneys. The Kidneys govern the bones. The bone connects to... [text missing/obscured in source, implied connection to tissue near bone]. The small junctions of flesh near the bone are affected; thus, disease affects the bones. The flavor is Salty, as "moistening downward makes salty," which is the flavor of Water. Its category is Water, similar to tangible water. Its animal is the Pig; pigs are black and correspond to the Hai branch of Water. Its grain is Beans; beans are heavy in nature and resemble the Kidney shape, belonging to the Kidneys. Its correspondence to the four seasons is the planet Mercury; the refined Qi of Water ascends to become Mercury. The Kidneys govern the bones; thus, we know disease is in the bones. Its note is Yu, the sound of Water. Its number is Six, the completed number of Water. Its odor is Fu; Qi changes due to Water, becoming rotten. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Kidneys. This concludes that the five Zang organs correspond to the four seasons, each having its own reception.
Therefore, those skilled in pulse diagnosis carefully examine the five Zang and six Fu organs, observing the inversion and compliance, the principles of Yin-Yang, Interior-Exterior, and Male-Female.
Keeping this in the mind and heart, aligning the mind with precision, not teaching unless worthy, not transmitting unless truly understanding, is called attaining the Dao.
The way of the meridians internally connects to the Zang-Fu organs. Therefore, those skilled in pulse diagnosis carefully examine the five Zang and six Fu organs. The Qi of the Zang-Fu organs manifests in the pulse. Lifting and pressing constitutes "inversion" (Ni); pressing and lifting constitutes "compliance" (Cong). By carefully examining inversion and compliance, one understands the corresponding principles of Yin-Yang, Interior-Exterior, and Male-Female of the Zang-Fu organs. While the masses do not know this, the practitioner alone knows it. This knowledge can be kept within the mind and heart, aligning the mind with precision. "Keeping in the mind and heart" means the principle is extremely subtle and difficult to explain to others. "Aligning the mind with precision" means keeping it in the mind and heart, converging the mind towards meticulousness. Not teaching unless worthy: worthy people are hard to find. Not transmitting unless truly understanding: true understanding is hard to encounter. Finding worthy people and true understanding has been difficult since ancient times; withholding teaching and transmission has been a secret since ancient times. This is the meaning of the "Zhenyan of the Golden Casket."