《灵兰秘典论》曰∶心者，君主之官，神明出焉（心者一身之主，故为君主之官。其藏神，其位南，有离
明之象，故曰神明出焉）。肺者，相傅之官，治节出焉（位高近君，犹之宰辅，故为相傅之官，肺主气，气调则
脏腑诸官听其节制。无所不治，故曰治节出焉）。肝者，将军之官，谋虑出焉（肝为震卦，壮勇而急，故为将军
之官。肝为东方龙神，龙善变化，故为谋虑所出）。胆者，中正之官，决断出焉（胆性刚直，为中正之官。刚直
者善决断，肝虽勇急，非胆不断也）。膻中者，臣使之官，喜乐出焉（《胀论》云，膻中者，心主之宫城也。贴近
君主，故称臣使。脏腑之官，莫非王臣，此独泛言臣。又言使者，使令之臣，如内侍也。按十二脏内有膻中而无
胞络，十二经内有胞络而无膻中，乃知膻中即胞络也。况喜笑属火，此云喜乐出焉，其配心君之府，较若列眉
矣）。脾胃者，仓廪之官，五味出焉（胃司纳受，脾司运化，皆为仓廪之官。五味入胃，脾实转输，故曰五味出
焉）。大肠者，传道之官，变化出焉（大肠居小肠之下，主出糟粕，是名变化传导）。小肠者，受盛之官，化物出焉
（小肠居胃之下，受盛胃之水谷而厘清浊，水液渗于前，糟粕归于后，故曰化物）。肾者，作强之官，伎巧出焉（肾处北
方而主骨，宜为作强之官。水能化生万物，故曰伎巧出焉）。三焦者，决渎之官，
水道出焉（上焦如雾，中焦如沤，下焦如渎。三焦气治，则水道疏通，故名决渎之官）。膀胱者，州都之官，津
液藏焉，气化则能出矣（膀胱位居卑下，故名州都之官。经曰∶水谷循下焦而渗入膀胱。盖膀胱有下口而无上口，
津液之藏者，皆由气化渗入，然后出焉。旧说膀胱有上口而无下口者，非也）。凡此十二官者，不得相失也（失
则不能相使，而疾病作矣）。故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌（主明则十二官皆奉令
承命，是以寿永。推此以治天下，则为明君而享至治）。主不明则十二官危，使道闭塞而不通，形乃大伤，以此
养生则殃，以为天下者，其宗大危，戒之戒之（君主不明，则诸臣旷职或谋不轨，自上及下。相使之道皆不相通，
即不奉命也。在人身则大伤而命危，在朝廷则大乱而国丧矣。心为阳中之阳，独尊重之者，以阳为一身之主，不
可不奉之，以为性命之根蒂也）。
《六节藏象论》曰∶心者，生之本，神之处也；其华在面，其充在血脉，为阳中之太阳，通于夏气（根本发
荣之谓生。变化不测之谓神。心为太阳，生身之本也。心主藏神，变化之原也。心主血，属阳而升，是以华在面，
充在血脉也。心居上为阳脏，又位于南离，故为阳中之太阳而通于夏也）。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（肺统气，气之本也。肺藏魄，魄之舍也。肺轻而浮，故其华其充乃在
皮毛也。以太阴之经居至高之分，故为阳中之太阴而通于秋气也）。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（位居亥子。职司闭藏，犹之蛰虫也。肾主水，受五脏六腑之精而藏之，精之
处也。发色黑而为血之余，精足者血充，发受其华矣。肾之合，骨也，故充在骨。以少阴之经居至下之地，故为阴中之
少阴，通于冬也）。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（筋劳曰罢，主筋之脏是为罢极之本。肝主藏魂，非魂之居乎。爪者筋之余，充其筋者，宜华在爪也。
肝为血海，自应生血，肝主春升，亦应生气。酸者木之味，苍者木之色，木旺于春，阳犹未壮，故为阳中之少
阳，通于春气）。脾、胃、大肠、小肠、三焦、膀胱者，仓廪之本，营之居也，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（六经皆受水谷，故均有仓廪之名。
血为营，水谷之精气也，故为营之所居。器者，譬诸盛物之器也，胃受五谷，名之曰入。脾与大小肠、三焦、膀
胱，皆主出也。唇四白者，唇之四围白肉际也。唇者脾之荣，肌者脾之合，甘者土之味，黄者土之色，脾为阴中
之至阴，分旺四季，故通于土。六经皆为仓廪，皆统于脾，故曰至阴之类）。凡十─脏取决于胆也（五脏六腑，
其为十一脏，何以皆取决于胆乎？胆为奇恒之府，通全体之阴阳，况胆为春升之令，万物之生长化收藏，皆于此
托初禀命也）。
《灵枢·本输》篇曰∶肺合大肠，大肠者，传道之府。心合小肠，小肠者，受盛之府。肝合胆，胆者，中清之府。
脾合胃，胃者，五谷之府。肾合膀胱，膀胱者，津液之府也。少阳属肾，肾上连肺，故将两藏（此言脏腑各有所
合，为一表一里也。将，领也。独肾将两藏者，以手少阳三焦正脉指天，散于胸中，而肾脉亦上连于肺。三焦之
下属膀胱，而膀胱为肾之合，故三焦者亦合于肾也。夫三焦为中渎之府，膀胱为津液之府，肾以水藏而领水
府，故肾得兼将两藏。《本藏》论曰肾合三焦、膀胱是也）。三焦者，中渎之府也，水道出焉，属膀胱，是孤之
府也（中渎者，身中之沟渎也。水之入于口而出于便者，必历三焦，故曰中渎之府，水道出焉。在本篇曰属膀
胱，在《血气形志篇》曰少阳与心主为表里，盖在下者为阴，属膀胱而合肾水，在上者为阳，合胞络而通心火，
三焦所以际上极下，象同六合，而无所不包也。十二脏中惟三焦独大，诸脏无与匹者，故称孤府。《难经》及
叔和、启玄皆以三焦有名无形，已为误矣。陈无择创言三焦有形如脂膜，更属不经。《灵枢》曰∶密理浓皮者，
三焦浓。粗理薄皮者，三焦薄。又曰∶勇士者，三焦理横。怯士者，其焦理纵。又曰∶上焦出于胃上口，并咽
以上贯膈而布胸中。中焦亦并胃中，出上焦之后，泌糟粕，蒸精液，化精微而为血。下焦者，别回肠，注于膀
胱而渗入焉，水谷者，居于胃中，成糟粕，下大肠而成下焦。又曰∶上焦如雾，中焦如沤，下焦如渎。既曰无
形，何以有浓薄，何以有纵有横，何以如雾如沤如渎，何以有气血之别耶）。
《金匮真言论》曰∶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（《易》曰，巽为鸡，东方风木之畜也），其谷麦（麦成最早，故应东方春气），其应四时，上为岁星，是以
春气在头也（春气上升），其音角，其数八（《易》曰∶天三生木，地八成之），是以知病之在筋也，其臭臊（《礼·月令》
云其臭膻，膻即臊也）。
南方赤色，入通于心，开窍于耳（《阴阳应象大论》曰心在窍为舌，肾在窍为耳；此云开窍于耳，则耳
兼心肾也），藏精于心，故病在五脏（心为五脏之君，心病则五脏应之）,其味苦，其类火，其畜羊（《五常政
大论》曰其畜马，此云羊者，或因午未俱在南方耳），其谷黍（黍色赤，宜为心家之谷。《五常政大论》云
其谷麦。二字相似疑误也），其应四时，上为荧惑星，是以知病之在脉也，其音征，其数七（地二生火，天七成
之），其臭焦（焦为火气所化）。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本（脾之脉连舌本，散舌下），其味甘，其类土，其
畜牛（牛属丑而色黄。《易》曰∶坤为牛），其谷稷（稷，小米也，粳者为稷，糯者为黍，为五谷之长，色黄属
土），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。
西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背（肺虽在胸中，实附于背也），其味辛，其类金，其
畜马（肺为干象。《易》曰干为马），其谷稻（稻色白，故属金），其应四时，上为太白星，是以知病之在皮
毛也，其音商，其数九（地四生金，天九成之）。其臭腥。
北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在溪（《气穴论》云∶肉之大会为谷，肉之小会为
溪。溪者，水所流注也），其味咸，其类水，其畜彘（《易》曰，坎为水），其谷豆（黑者属水），其应四时，
上为辰星，是以知病之在骨也，其音羽，其数六（天一生水，地六成之），其臭腐（腐为水气所化，《礼·月令》
云，其臭朽。朽即腐也）。
《阴阳应象大论》曰∶东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心（木生火也），肝主目。其在
天为玄（玄者，天之本色，此总言五脏，不专指肝也），在人为道（道者，生天生地生物者也。肝主生生之令，
故比诸道），在地为化（化，生化也。自无而有，自有而无，总名曰化。肝主春生，故言化耳）。化生五味，道
生智（生意不穷智所由出），玄生神（玄冥之中，不存一物，不外一物，莫可名状，强名曰神。按∶在天为玄
至此六句，以下四脏皆无，独此有之，以春贯四时，元统四德，盖兼五行六气而言，非独指东方也。观《天元纪大论》
有此数语，亦总贯五行，义益明矣），神在天为风（飞扬散动，周流六虚，风之用也，六气之首也），在地为
木，在体为筋，在脏为肝，在色为苍，在变动为握（握者，筋之用也），在窍为目，在味为酸，在志为怒。怒伤
肝，悲胜怒，悲为肺志，金胜木也；风伤筋，燥胜风（燥为肺气，金胜木也）；酸伤筋，辛胜酸（辛为肺味，
金胜木也）。
南方生热，热生火，火生苦，苦生心，心生血，血生脾（火生土也），心主舌（舌为心之官也）。其在天
为热，在地为火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧（心有余则笑，不足则
忧），在窍为舌，在味为苦，在志为喜。喜伤心，恐胜喜（恐为肾志，水胜火也）；热伤气（壮火食气），寒胜热（水胜火
也）；苦伤气（苦为心味，气属金家，火克金也。苦为大寒，气为阳主，苦则气不和也），咸胜
苦（咸为肾味，水克火也）。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺（土生金也）。脾主口，其在天为湿，在地为土，在
体为肉，在脏为脾，在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思。思伤脾，
怒胜思（木胜土也）；湿伤肉，风胜湿（木胜土也）；甘伤肉，酸胜甘（木味胜土）。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾（金生水也）。肺主鼻，其在天为燥，在地为金，
在体为皮毛，在脏为肺，在色为白，在音为商，在声为哭（悲哀则哭，肺之声也），在变动为咳，在窍为鼻，在
味为辛，在志为忧（金气燥凄，故令人忧，忧甚则悲矣）。忧伤肺（悲忧则气消），喜胜忧；热伤皮毛，寒胜热
（水制火也）；辛伤皮毛，苦胜辛（火制金也）。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝（水生木也）。肾主耳，其在天为寒，在地为水，
在体为骨，在脏为肾，在色为黑，在音为羽，在声为呻，在变动为栗（寒则战栗，恐则战栗，肾水之象也），在
窍为耳，在味为咸，在志为恐。恐伤肾（恐则足不能行，恐则遗尿，恐则阳痿，是其伤也），思胜恐。（土制
水也），寒伤血（《阴阳应象大论》云∶寒伤形，血为有形，形即血也），燥胜寒（燥则水涸，故胜寒。若五
行之常，宜土湿胜水寒，然湿与寒同类，不能制也），咸伤血，甘胜咸（土胜水也。《新校正》云∶在东方曰风伤
筋，酸伤筋；中央曰湿伤肉，甘伤肉，是自伤也，南方曰热伤气，苦伤气，北方曰寒伤血，咸伤血，是伤我所
胜也；西方云热伤皮毛，是所不胜伤己也，辛伤皮毛。是自伤也。五方所伤，有此三例不同）。
《灵枢·本神篇》曰∶天之在我者德也，地之在我者气也，德流气薄而生者也（理赋于天者德也，形成于
地者气也，天地氤氲，德下流而气上薄，人乃生焉）。故生之来谓之精（来者，所从来也。生之来，即有生之初
也。阴阳二气各有其精；精者即天一生水，地六成之，为五行之最初，故万物初生，其来皆水。《易》曰男女
媾精，万物化生是也），两精相搏谓之神（两精者，阴阳也。相搏者，交媾也。《易》曰∶天数五，地数五，
五位相得而各有合。周子曰∶二五之精，妙合而凝，即两精相搏也。神者，至灵至变，无形无象，奈何得之精
搏之后乎？《天元纪大论》曰∶阴阳不测之谓神。《易》曰，知变化之道者，其知神之所为乎。神者，即虚极之
本，生天生地者也。弥满乾坤，无之非是，故《易》曰神无方，即天之所以为天，地之所以为地者。二五妙合
之后，宛然小天地矣，故云），随神往来者谓之魂，并精而出入者谓之魄（阳神曰魂，阴神曰魄。人之生也，以
气养形，以形摄气，气之神曰魂，形之灵曰魄，生则魂载于魄，魄检其魂。死则魂归于天，魄归于地。魂喻诸火，
《灵兰秘典论》说：心，是君主之官，神明由此产生（心是一身的主体，所以称为君主之官。它藏神，方位在南，有离卦光明的形象，所以说神明由此产生）。肺，是相傅之官，治节由此产生（位置高接近君主，如同宰辅，所以称为相傅之官。肺主气，气机调畅则脏腑各官听从其节制。没有不治理的，所以说治节由此产生）。肝，是将军之官，谋虑由此产生（肝对应震卦，刚强勇猛而急躁，所以称为将军之官。肝是东方的龙神，龙善于变化，所以谋虑由此产生）。胆，是中正之官，决断由此产生（胆性刚直，是中正之官。刚直的人善于决断，肝虽然勇猛急躁，但没有胆就不能果断）。膻中，是臣使之官，喜乐由此产生（《胀论》说，膻中是心主的宫城。贴近君主，所以称为臣使。脏腑各官，无非都是君王的臣子，这里唯独泛称臣。又说是使者，指像内侍那样的差遣之臣。按十二脏内有膻中没有胞络，十二经内有胞络没有膻中，由此可知膻中就是胞络。况且喜笑属火，这里说喜乐由此产生，它与心君配属的关系，清楚得像眉毛一样分明）。脾胃，是仓廪之官，五味由此产生（胃主管受纳，脾主管运化，都称为仓廪之官。五味进入胃，脾充实并转输，所以说五味由此产生）。大肠，是传道之官，变化由此产生（大肠位于小肠之下，主管排出糟粕，这叫做变化传导）。小肠，是受盛之官，化物由此产生（小肠位于胃之下，接受并盛装胃中的水谷，从而分清浊，水液从前部渗入，糟粕归于后部，所以说化物由此产生）。肾，是作强之官，伎巧由此产生（肾位于北方而主骨，适宜称为作强之官。水能化生万物，所以说伎巧由此产生）。三焦，是决渎之官，水道由此产生（上焦如雾，中焦如沤，下焦如渎。三焦气机调治，则水道疏通，所以称为决渎之官）。膀胱，是州都之官，津液藏于此，气化后才能排出（膀胱位置卑下，所以称为州都之官。经文说：水谷循行到下焦渗入膀胱。大概膀胱只有下口没有上口，津液的储藏，都是由气化渗入，然后排出。旧说认为膀胱有上口没有下口，是不对的）。以上这十二个器官，不能互相失和（失和就不能相互驱使，疾病就会发生）。所以君主明察则下属安定，用这个道理养生就能长寿，终身不危险，用来治理天下就能大昌盛（君主明察则十二官都奉令承命，所以寿命长久。推演这个原理来治理天下，就是明君而享受至治）。君主不明则十二官危险，使令之道闭塞不通，形体就大大受损，用这个道理养生就会遭殃，用来治理天下，宗庙就大危，要警惕啊要警惕（君主不明，则众臣旷职或图谋不轨，从上到下。相互驱使的道理都不相通，就是不奉命。在人体就大大受损而生命危险，在朝廷就大乱而国家灭亡了。心是阳中之阳，唯独尊重它，因为阳是一身的主体，不可不奉养，作为性命的根蒂）。
《六节藏象论》说：心，是生命的根本，神居住的地方；其荣华表现在面部，其充养在血脉，是阳中之太阳，通于夏气（根本发荣叫做生。变化莫测叫做神。心为太阳，是生身的根本。心主藏神，是变化的源头。心主血，属阳而上升，所以荣华在面，充养在血脉。心居上位为阳脏，又位于南离，所以是阳中之太阳而通于夏气）。肺，是气的根本，魄居住的地方；其荣华表现在毫毛，其充养在皮肤，是阳中之太阴，通于秋气（肺统气，是气的根本。肺藏魄，是魄的居所。肺轻而浮，所以其荣华和充养在皮毛。以太阴经居于最高的部位，所以是阳中之太阴而通于秋气）。肾，主蛰伏，是封藏的根本，精居住的地方；其荣华表现在头发，其充养在骨骼，是阴中之少阴，通于冬气（位置在亥子。职能是闭藏，如同冬眠的虫类。肾主水，接受五脏六腑的精微而储藏它，是精的居所。头发色黑是血的余绪，精足则血充，头发承受其荣华。肾的合脏是骨，所以充养在骨。以少阴经居于最低的位置，所以是阴中之少阴，通于冬气）。肝，是罢极之本，魂居住的地方；其荣华表现在爪甲，其充养在筋，能生血气，其味酸，其色苍，这是阳中之少阳，通于春气（筋劳损叫做罢，主筋的脏是罢极之本。肝主藏魂，不是魂的住处吗？爪是筋的余绪，充养筋的，应该荣华在爪。肝是血海，自然应生血，肝主春升，也应生气。酸是木的味道，苍是木的颜色，木旺于春，阳气尚未壮盛，所以是阳中之少阳，通于春气）。脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气居住的地方，名叫器，能转化糟粕，转输味道而入出的器官；其荣华在唇四白，其充养在肌肉，其味甘，其色黄，这是至阴的一类，通于土气（六经都接受水谷，所以都有仓廪的名称。血为营，是水谷的精气，所以是营的居所。器，比喻盛物的容器，胃受纳五谷，名叫入。脾与大小肠、三焦、膀胱，都主出。唇四白，是嘴唇四周白肉交界处。唇是脾的荣华，肌是脾的合脏，甘是土的味道，黄是土的颜色，脾是阴中之至阴，分旺于四季，所以通于土。六经都是仓廪，都统属于脾，所以叫至阴之类）。凡十一脏都取决于胆（五脏六腑，算起来是十一脏，为什么都取决于胆呢？胆是奇恒之府，通晓全身的阴阳，况且胆是春升的政令，万物的生长化收藏，都在这里托初禀命）。
《灵枢·本输》篇说：肺合大肠，大肠是传道的府。心合小肠，小肠是受盛的府。肝合胆，胆是中清的府。脾合胃，胃是五谷的府。肾合膀胱，膀胱是津液的府。少阳隶属于肾，肾向上连着肺，所以统领两脏（这里说脏腑各有配合，是一表一里。将，统领。唯独肾统领两脏，是因为手少阳三焦正脉指向天，散于胸中，而肾脉也上连于肺。三焦的下属是膀胱，而膀胱是肾的配合，所以三焦也合于肾。三焦是中渎之府，膀胱是津液之府，肾以水脏而统领水府，所以肾得以兼领两脏。《本藏》论说肾合三焦、膀胱就是这样）。三焦，是中渎之府，水道由此产生，隶属于膀胱，是孤独的府（中渎，是身体中的沟渠。水从口进入而从便排出，必须经过三焦，所以叫中渎之府，水道由此产生。在本篇说隶属于膀胱，在《血气形志篇》说少阳与心主为表里，在下者为阴，隶属于膀胱而合肾水，在上者为阳，合胞络而通心火，三焦所以际接上极下极，形象同于六合，而无所不包。十二脏中唯独三焦独大，诸脏没有能匹敌的，所以称为孤府。《难经》及叔和、启玄都认为三焦有名无形，已经错了。陈无择首创三焦有形如脂膜的说法，更是不经之谈。《灵枢》说：纹理致密皮厚的，三焦厚。纹理粗糙皮薄的，三焦薄。又说：勇士的三焦纹理横。怯士的三焦纹理纵。又说：上焦出于胃上口，并咽以上贯膈而布胸中。中焦也并胃中，出上焦之后，泌糟粕，蒸精液，化精微而为血。下焦者，别回肠，注于膀胱而渗入焉，水谷，居于胃中，成糟粕，下大肠而成下焦。又说：上焦如雾，中焦如沤，下焦如渎。既然说无形，怎么会有厚薄，怎么会有纵有横，怎么像雾像沤像渎，怎么有气血的区别呢）。
《金匮真言论》说：东方青色，内通于肝，开窍于目，藏精于肝，发病时表现为惊骇，其味酸，其类属草木，其畜鸡（《易》说，巽为鸡，是东方风木之畜），其谷麦（麦成熟最早，所以应东方春气），其应四时，天上对应岁星，所以春气在头部（春气上升），其音角，其数八（《易》说：天三生木，地八成之），所以知道病在筋，其臭臊（《礼·月令》说其臭膻，膻即臊）。
南方赤色，内通于心，开窍于耳（《阴阳应象大论》说心在窍为舌，肾在窍为耳；这里说开窍于耳，则耳兼心肾），藏精于心，所以病在五脏（心为五脏之君，心病则五脏相应）,其味苦，其类属火，其畜羊（《五常政大论》说其畜马，这里说羊，或许因为午未都在南方吧），其谷黍（黍色赤，适宜为心家之谷。《五常政大论》云其谷麦。二字相似疑误也），其应四时，天上对应荧惑星，所以知道病在脉，其音征，其数七（地二生火，天七成之），其臭焦（焦为火气所化）。
中央黄色，内通于脾，开窍于口，藏精于脾，所以病在舌本（脾之脉连舌本，散舌下），其味甘，其类属土，其畜牛（牛属丑而色黄。《易》说：坤为牛），其谷稷（稷，小米也，粳者为稷，糯者为黍，为五谷之长，色黄属土），其应四时，天上对应镇星，所以知道病在肉，其音宫，其数五，其臭香。
西方白色，内通于肺，开窍于鼻，藏精于肺，所以病在背（肺虽然在胸中，实则附于背也），其味辛，其类属金，其畜马（肺为干象。《易》说干为马），其谷稻（稻色白，所以属金），其应四时，天上对应太白星，所以知道病在皮毛，其音商，其数九（地四生金，天九成之）。其臭腥。
北方黑色，内通于肾，开窍于二阴，藏精于肾，所以病在溪（《气穴论》说：肉之大会为谷，肉之小会为溪。溪者，水所流注也），其味咸，其类属水，其畜彘（《易》说，坎为水），其谷豆（黑者属水），其应四时，天上对应辰星，所以知道病在骨，其音羽，其数六（天一生水，地六成之），其臭腐（腐为水气所化，《礼·月令》说，其臭朽。朽即腐也）。
《阴阳应象大论》说：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心（木生火也），肝主目。它在天为玄（玄者，天的本色，这里总言五脏，不专指肝也），在人为道（道者，生天生地生物者也。肝主生生之令，所以比诸道），在地为化（化，生化也。自无而有，自有而无，总名曰化。肝主春生，所以言化耳）。化生五味，道生智（生意不穷智所由出），玄生神（玄冥之中，不存一物，不外一物，莫可名状，强名曰神。按：在天为玄至此六句，以下四脏皆无，独此有之，以春贯四时，元统四德，盖兼五行六气而言，非独指东方也。观《天元纪大论》有此数语，亦总贯五行，义益明矣），神在天为风（飞扬散动，周流六虚，风之用也，六气之首也），在地为木，在体为筋，在脏为肝，在色为苍，在变动为握（握者，筋之用也），在窍为目，在味为酸，在志为怒。怒伤肝，悲胜怒，悲为肺志，金胜木也；风伤筋，燥胜风（燥为肺气，金胜木也）；酸伤筋，辛胜酸（辛为肺味，金胜木也）。
南方生热，热生火，火生苦，苦生心，心生血，血生脾（火生土也），心主舌（舌为心之官也）。它在天为热，在地为火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧（心有余则笑，不足则忧），在窍为舌，在味为苦，在志为喜。喜伤心，恐胜喜（恐为肾志，水胜火也）；热伤气（壮火食气），寒胜热（水胜火也）；苦伤气（苦为心味，气属金家，火克金也。苦为大寒，气为阳主，苦则气不和也），咸胜苦（咸为肾味，水克火也）。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺（土生金也）。脾主口，它在天为湿，在地为土，在体为肉，在脏为脾，在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思。思伤脾，怒胜思（木胜土也）；湿伤肉，风胜湿（木胜土也）；甘伤肉，酸胜甘（木味胜土）。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾（金生水也）。肺主鼻，它在天为燥，在地为金，在体为皮毛，在脏为肺，在色为白，在音为商，在声为哭（悲哀则哭，肺之声也），在变动为咳，在窍为鼻，在味为辛，在志为忧（金气燥凄，所以令人忧，忧甚则悲矣）。忧伤肺（悲忧则气消），喜胜忧；热伤皮毛，寒胜热（水制火也）；辛伤皮毛，苦胜辛（火制金也）。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝（水生木也）。肾主耳，它在天为寒，在地为水，在体为骨，在脏为肾，在色为黑，在音为羽，在声为呻，在变动为栗（寒则战栗，恐则战栗，肾水之象也），在窍为耳，在味为咸，在志为恐。恐伤肾（恐则足不能行，恐则遗尿，恐则阳痿，是其伤也），思胜恐。（土制水也），寒伤血（《阴阳应象大论》说：寒伤形，血为有形，形即血也），燥胜寒（燥则水涸，所以胜寒。若五行之常，宜土湿胜水寒，然湿与寒同类，不能制也），咸伤血，甘胜咸（土胜水也。《新校正》说：在东方曰风伤筋，酸伤筋；中央曰湿伤肉，甘伤肉，是自伤也，南方曰热伤气，苦伤气，北方曰寒伤血，咸伤血，是伤我所胜也；西方云热伤皮毛，是所不胜伤己也，辛伤皮毛。是自伤也。五方所伤，有此三例不同）。
《灵枢·本神篇》说：天赋予我们的是德，地赋予我们的是气，德流气薄而生者也（理赋于天者德也，形成于地者气也，天地氤氲，德下流而气上薄，人乃生焉）。所以生之来源叫做精（来者，所从来也。生之来，即有生之初也。阴阳二气各有其精；精者即天一生水，地六成之，为五行之最初，所以万物初生，其来皆水。《易》说男女媾精，万物化生是也），两精相搏谓之神（两精者，阴阳也。相搏者，交媾也。《易》说：天数五，地数五，五位相得而各有合。周子曰：二五之精，妙合而凝，即两精相搏也。神者，至灵至变，无形无象，奈何得之精搏之后乎？《天元纪大论》说：阴阳不测之谓神。《易》说，知变化之道者，其知神之所为乎。神者，即虚极之本，生天生地者也。弥满乾坤，无之非是，所以《易》说神无方，即天之所以为天，地之所以为地者。二五妙合之后，宛然小天地矣，所以说），随神往来者谓之魂，并精而出入者谓之魄（阳神曰魂，阴神曰魄。人之生也，以气养形，以形摄气，气之神曰魂，形之灵曰魄，生则魂载于魄，魄检其魂。死则魂归于天，魄归于地。魂喻诸火，
The *Ling Shu: Secret Canon of the Imperial Palace* states: The Heart is the official of the Sovereign Monarch, from whom Shen (Spirit) emerges. (The Heart is the master of the whole body, thus called the official of the Sovereign Monarch. It stores Shen, its position is South, possessing the image of Li trigram brightness, hence it is said that Shen emerges from it.) The Lung is the official of the Chancellor, from whom regulation and governance emerge. (Its position is high and near the monarch, like a prime minister, thus called the official of the Chancellor. The Lung governs Qi; when Qi is harmonious, all other organ officials obey its regulation. Nothing is not governed, hence it is said that regulation and governance emerge from it.) The Liver is the official of the General, from whom strategy and deliberation emerge. (The Liver corresponds to the Zhen trigram, being strong, brave, and urgent, thus called the official of the General. The Liver is the Dragon Spirit of the East; the Dragon is good at change, hence strategy and deliberation emerge from it.) The Gallbladder is the official of Integrity and Justice, from whom decision-making emerges. (The Gallbladder's nature is upright and straightforward, making it the official of Integrity and Justice. Those who are upright and straightforward are good at decision-making; although the Liver is brave and urgent, without the Gallbladder there is no decisiveness.) The Danzhong (Chest/Pericardium area) is the official of the Envoy, from whom joy and delight emerge. (The *Zhang Lun* says, "Danzhong is the palace city of the Heart Master." Close to the monarch, it is called the Envoy. All organ officials are subjects of the King, but here it specifically mentions "Envoy," referring to servants like inner court attendants. According to the Twelve Organs, there is Danzhong but no Pericardium Meridian; according to the Twelve Meridians, there is Pericardium but no Danzhong; thus we know Danzhong is the Pericardium. Moreover, laughter belongs to Fire; here it says joy and delight emerge from it, clearly matching the Heart Monarch's residence, as obvious as eyebrows.) The Spleen and Stomach are the officials of the Granary, from whom the Five Flavors emerge. (The Stomach is responsible for receiving and accepting, the Spleon for transporting and transforming; both are called officials of the Granary. When the Five Flavors enter the Stomach, the Spleen solidifies and transports them, hence it is said that the Five Flavors emerge from it.) The Large Intestine is the official of Transmission, from whom transformation emerges. (The Large Intestine is located below the Small Intestine, mainly responsible for discharging waste, which is named transformation and transmission.) The Small Intestine is the official of Reception and Containment, from whom transformation of substances emerges. (The Small Intestine is located below the Stomach, receiving and containing water and food from the Stomach to separate clear from turbid; fluids seep out from the front, and waste returns to the rear, hence it is said that transformation of substances emerges from it.) The Kidney is the official of Strength and Vigor, from whom skill and dexterity emerge. (The Kidney is in the North and governs bones, suitable to be called the official of Strength and Vigor. Water can generate all things, hence it is said that skill and dexterity emerge from it.) The Sanjiao (Triple Burner) is the official of Dredging Channels, from whom water pathways emerge. (The Upper Jiao is like mist, the Middle Jiao like foam, the Lower Jiao like a ditch. When Sanjiao Qi is regulated, water pathways are unblocked, hence named the official of Dredging Channels.) The Bladder is the official of the Prefecture Capital, where Jingye (Body Fluids) are stored; only through Qi transformation can they be discharged. (The Bladder is located in a low position, hence named the official of the Prefecture Capital. The classic says: "Water and food follow the Lower Jiao and seep into the Bladder." Generally, the Bladder has a lower opening but no upper opening; the storage of body fluids is all by Qi transformation seeping in, then discharged. Old theories saying the Bladder has an upper opening but no lower opening are incorrect.) These twelve organs must not lose harmony with each other. (If they lose harmony, they cannot command each other, and disease arises.) Therefore, if the Monarch is enlightened, the subordinates are peaceful; using this for health preservation leads to longevity, danger-free throughout life; using this to govern the world leads to great prosperity. (If the Monarch is enlightened, the twelve organs all obey orders, thus living long. Extending this to govern the world makes one a wise ruler enjoying perfect governance.) If the Monarch is not enlightened, the twelve organs are in danger, the channels of communication are blocked, and the physical form suffers greatly; using this for health preservation brings disaster; using this to govern the world endangers the ancestral temple; beware, beware! (If the Monarch is not enlightened, ministers neglect duties or plot treason, from top to bottom. The way of mutual command is not connected, meaning disobedience. In the human body, it causes great damage and threatens life; in the court, it causes great chaos and national loss. The Heart is Yang within Yang; it is respected uniquely because Yang is the master of the body and must be nurtured as the root of life and destiny.)
The *Liu Jie Zang Xiang Lun* states: The Heart is the root of life and the dwelling place of Shen; its luster appears on the face, its nourishment is in the blood vessels, it is Taiyang (Greater Yang) within Yang, and connects with the Summer Qi. (Root development and flourishing is called Sheng [Life]. Unpredictable change is called Shen [Spirit]. The Heart is Taiyang, the root of generating the body. The Heart governs storing Shen, the source of change. The Heart governs Blood, belongs to Yang and ascends, hence its luster is on the face and nourishment in blood vessels. The Heart resides above as a Yang organ, and is located in the South Li, thus it is Taiyang within Yang and connects with Summer.) The Lung is the root of Qi and the dwelling place of Po (Corporeal Soul); its luster appears on the hair, its nourishment is in the skin, it is Taiyin (Greater Yin) within Yang, and connects with the Autumn Qi. (The Lung governs Qi, the root of Qi. The Lung stores Po, the residence of Po. The Lung is light and floating, hence its luster and nourishment are in the skin and hair. With the Taiyin meridian residing in the highest part, it is Taiyin within Yang and connects with Autumn.) The Kidney governs hibernation and is the root of sealing and storing, the dwelling place of Jing (Essence); its luster appears on the hair, its nourishment is in the bones, it is Shaoyin (Lesser Yin) within Yin, and connects with the Winter Qi. (Positioned in Hai and Zi. Its function is closure and storage, like hibernating insects. The Kidney governs Water, receives the essence of the five Zang and six Fu organs and stores it, being the dwelling place of Essence. Hair is black and is the surplus of Blood; when Essence is sufficient, Blood is full, and hair receives its luster. The Kidney's paired organ is Bone, hence nourishment is in bones. With the Shaoyin meridian residing in the lowest position, it is Shaoyin within Yin and connects with Winter.) The Liver is the root of fatigue and the dwelling place of Hun (Ethereal Soul); its luster appears on the nails, its nourishment is in the sinews, it generates Blood and Qi, its flavor is Sour, its color is Dark Green/Cyan, this is Shaoyang (Lesser Yang) within Yang, and connects with the Spring Qi. (Sinew strain is called Ba [Exhaustion]; the organ governing sinews is the root of exhaustion. The Liver governs storing Hun, is it not the dwelling place? Nails are the surplus of sinews; those nourishing sinews should have luster in nails. The Liver is the Sea of Blood, naturally should generate Blood; the Liver governs Spring ascent, should also generate Qi. Sour is the flavor of Wood, Cyan is the color of Wood; Wood prospers in Spring, Yang is not yet strong, thus it is Shaoyang within Yang and connects with Spring.) The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are the root of the Granary, the dwelling place of Ying (Nutritive Qi), named Qi (Vessels/Containers), capable of transforming waste and turning flavors in and out; their luster appears on the four white areas of the lips, their nourishment is in the muscles, their flavor is Sweet, their color is Yellow, this is the category of Zhuyin (Extreme Yin), and connects with Earth Qi. (The six meridians all receive water and food, hence all have the name of Granary. Blood is Ying, the essence of water and food, hence the dwelling place of Ying. Qi refers to containers like vessels holding things; the Stomach receives five grains, named Ru [Entering]. The Spleen, Large and Small Intestines, Sanjiao, and Bladder all govern Chu [Exiting]. The four white areas of the lips are the boundary of white flesh around the lips. Lips are the luster of the Spleen, muscles are the paired organ of the Spleen, Sweet is the flavor of Earth, Yellow is the color of Earth; the Spleen is Zhuyin within Yin, prospering in the four seasons, hence connects with Earth. The six meridians are all granaries, all governed by the Spleen, hence called the category of Extreme Yin.) All eleven organs depend on the Gallbladder. (Five Zang and six Fu organs, counting eleven organs, why do they all depend on the Gallbladder? The Gallbladder is an extraordinary Fu organ, connecting the Yin and Yang of the whole body. Moreover, the Gallbladder is the decree of Spring ascent; the growth, development, transformation, and storage of all things begin their initial mandate here.)
The *Ling Shu: Ben Shu* chapter states: The Lung combines with the Large Intestine; the Large Intestine is the Fu organ of transmission. The Heart combines with the Small Intestine; the Small Intestine is the Fu organ of reception and containment. The Liver combines with the Gallbladder; the Gallbladder is the Fu organ of pure clarity. The Spleen combines with the Stomach; the Stomach is the Fu organ of five grains. The Kidney combines with the Bladder; the Bladder is the Fu organ of body fluids. Shaoyang belongs to the Kidney, and the Kidney connects upward to the Lung, thus commanding two Zang organs. (This speaks of each Zang-Fu pair having a combination, forming exterior-interior relationships. Jiang means to lead/command. Why does the Kidney alone command two Zang organs? Because the main channel of Hand Shaoyang Sanjiao points upward, disperses in the chest, while the Kidney channel also connects upward to the Lung. The lower part of Sanjiao belongs to the Bladder, and the Bladder is the combination of the Kidney, so Sanjiao also combines with the Kidney. Sanjiao is the Fu organ of central ditches, Bladder is the Fu organ of body fluids; the Kidney, as a Water Zang, commands Water Fu organs, thus the Kidney can command two Zang organs. The *Ben Cang* treatise says the Kidney combines with Sanjiao and Bladder, which is correct.) The Sanjiao is the Fu organ of central ditches, from whom water pathways emerge, belonging to the Bladder; it is the solitary Fu organ. (Zhongdu means the ditches in the body. Water entering the mouth and exiting via excretion must pass through the Sanjiao, hence called the Fu organ of central ditches, from whom water pathways emerge. In this chapter it says it belongs to the Bladder; in the *Xue Qi Xing Zhi Pian* it says Shaoyang and Heart Master are exterior-interior. Below is Yin, belonging to Bladder and combining with Kidney Water; above is Yang, combining with Pericardium and connecting with Heart Fire. Sanjiao thus connects the extreme upper and lower, resembling the Six Harmonies, encompassing everything. Among the twelve organs, only Sanjiao is uniquely large, with no other organ matching it, hence called the Solitary Fu organ. The *Nan Jing*, along with Su He and Qixuan, considered Sanjiao to have name but no form, which was already an error. Chen Wuyue created the theory that Sanjiao has form like fat membrane, which is even more absurd. The *Ling Shu* says: Those with dense texture and thick skin have thick Sanjiao. Those with coarse texture and thin skin have thin Sanjiao. It also says: Warriors have horizontal Sanjiao textures. Cowards have vertical Sanjiao textures. It also says: The Upper Jiao originates from the upper opening of the Stomach, travels up with the pharynx, pierces the diaphragm, and spreads in the chest. The Middle Jiao also travels with the Stomach, emerging after the Upper Jiao, separating waste, steaming essence, transforming fine essence into Blood. The Lower Jiao separates from the ileum, pours into the Bladder, and seeps in. Water and food reside in the Stomach, become waste, descend to the Large Intestine to form the Lower Jiao. It also says: Upper Jiao is like mist, Middle Jiao like foam, Lower Jiao like a ditch. If it were formless, how could there be thickness/thinness, vertical/horizontal, mist/foam/ditch, or differences in Qi and Blood?)
The *Jin Gui Zhen Yan Lun* states: The East is Green, internally communicating with the Liver, opening into the eyes, storing essence in the Liver; diseases manifest as fright and terror; its flavor is Sour; its category is Trees and Grasses; its animal is the Chicken (The *I Ching* says, Xun is Chicken, the animal of East Wind-Wood); its grain is Wheat (Wheat matures earliest, thus corresponding to East Spring Qi); it responds to the four seasons, corresponding to the Year Star (Suisui) in the sky, hence Spring Qi is in the head (Spring Qi ascends); its note is Jue; its number is Eight (The *I Ching* says: Heaven generates Three for Wood, Earth completes it with Eight); hence we know disease is in the sinews; its odor is Musk-like/Fishy (The *Rites: Monthly Ordinances* says its odor is Shan, Shan is equivalent to Sao).
The South is Red, internally communicating with the Heart, opening into the ears (The *Yin Yang Ying Xiang Da Lun* says the Heart opens into the tongue, the Kidney into the ears; here it says opening into the ears, implying ears connect both Heart and Kidney); storing essence in the Heart, thus disease affects the five Zang organs (The Heart is the Sovereign of the five Zang organs; Heart disease causes response in the five Zang organs); its flavor is Bitter; its category is Fire; its animal is the Sheep (The *Wu Chang Zheng Da Lun* says its animal is Horse, here it says Sheep, perhaps because Wu and Wei are both in the South); its grain is Millet (Millet is red, suitable as the Heart's grain. The *Wu Chang Zheng Da Lun* says its grain is Wheat. The characters are similar, suspected error); it responds to the four seasons, corresponding to the Yinghuo Star (Mars) in the sky, hence we know disease is in the vessels; its note is Zhi; its number is Seven (Earth generates Two for Fire, Heaven completes it with Seven); its odor is Scorched (Scorched is transformed by Fire Qi).
The Center is Yellow, internally communicating with the Spleen, opening into the mouth, storing essence in the Spleen, thus disease is at the root of the tongue (The Spleen channel connects to the root of the tongue and scatters under the tongue); its flavor is Sweet; its category is Earth; its animal is the Ox (Ox belongs to Chou and is yellow. The *I Ching* says: Kun is Ox); its grain is Ji (Proso millet; non-glutinous is Ji, glutinous is Shu, the leader of the five grains, yellow color belongs to Earth); it responds to the four seasons, corresponding to the Zhenxing (Saturn) in the sky, hence we know disease is in the flesh; its note is Gong; its number is Five; its odor is Fragrant.
The West is White, internally communicating with the Lung, opening into the nose, storing essence in the Lung, thus disease is in the back (Although the Lung is in the chest, it actually attaches to the back); its flavor is Pungent; its category is Metal; its animal is the Horse (Lung is the Qian image. The *I Ching* says Qian is Horse); its grain is Rice (Rice is white, thus belongs to Metal); it responds to the four seasons, corresponding to the Taibai Star (Venus) in the sky, hence we know disease is in the skin and hair; its note is Shang; its number is Nine (Earth generates Four for Metal, Heaven completes it with Nine). Its odor is Fishy.
The North is Black, internally communicating with the Kidney, opening into the two yin openings, storing essence in the Kidney, thus disease is in the valleys/creeks (The *Qi Xue Lun* says: Large muscle junctions are Gu [Valleys], small muscle junctions are Xi [Creeks]. Xi is where water flows); its flavor is Salty; its category is Water; its animal is the Pig (The *I Ching* says, Kan is Water); its grain is Beans (Black belongs to Water); it responds to the four seasons, corresponding to the Chenxing (Mercury) in the sky, hence we know disease is in the bones; its note is Yu; its number is Six (Heaven generates One for Water, Earth completes it with Six); its odor is Rotten (Rotten is transformed by Water Qi, The *Rites: Monthly Ordinances* says its odor is Rotten/Wood-rotten. Rotten is equivalent to Fu).
The *Yin Yang Ying Xiang Da Lun* states: The East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver, Liver generates Sinews, Sinews generate Heart (Wood generates Fire), the Liver governs the Eyes. In Heaven it is Xuan (Xuan is the true color of Heaven; this generally speaks of the five Zang organs, not specifically the Liver). In Humans it is Dao (Dao is what generates Heaven, Earth, and all things. The Liver governs the command of continuous generation, thus compared to Dao). On Earth it is Hua (Hua means bio-transformation. From nothing to something, from something to nothing, collectively named Hua. The Liver governs Spring generation, thus speaking of Hua). Hua generates the Five Flavors, Dao generates Wisdom (Endless vitality is the source of wisdom). Xuan generates Shen (Within Xuanming, neither existing nor non-existing, indescribable, forcibly named Shen. Note: From "In Heaven it is Xuan" to these six sentences, the following four Zang organs lack this, unique to this section, integrating Spring through the four seasons, Yuan leading the four virtues, covering five elements and six qi, not just pointing to the East. Observing the *Tian Yuan Ji Da Lun* has these words, also integrating five elements, the meaning is clearer). Shen in Heaven is Wind (Flying and scattering, circulating through the six directions, the function of Wind, the head of the six qi). On Earth it is Wood, in the Body it is Sinews, in the Zang it is Liver, in Color it is Cyan, in Movement it is Grasping (Grasping is the function of sinews), in Orifice it is Eye, in Flavor it is Sour, in Emotion it is Anger. Anger injures the Liver; Grief overcomes Anger; Grief is the emotion of the Lung, Metal overcomes Wood; Wind injures Sinews; Dryness overcomes Wind (Dryness is Lung Qi, Metal overcomes Wood); Sour injures Sinews; Pungent overcomes Sour (Pungent is Lung flavor, Metal overcomes Wood).
The South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart, Heart generates Blood, Blood generates Spleen (Fire generates Earth), the Heart governs the Tongue (The Tongue is the organ of the Heart). In Heaven it is Heat, on Earth it is Fire, in the Body it is Vessels, in the Zang it is Heart, in Color it is Red, in Note it is Zhi, in Sound it is Laughter, in Movement it is Worry (Heart excess leads to laughter, deficiency leads to worry), in Orifice it is Tongue, in Flavor it is Bitter, in Emotion it is Joy. Joy injures the Heart; Fear overcomes Joy (Fear is the emotion of the Kidney, Water overcomes Fire); Heat injures Qi (Strong Fire consumes Qi), Cold overcomes Heat (Water overcomes Fire); Bitter injures Qi (Bitter is Heart flavor, Qi belongs to Metal family, Fire overcomes Metal. Bitter is extremely cold, Qi is Yang master, bitterness causes Qi disharmony), Salty overcomes Bitter (Salty is Kidney flavor, Water overcomes Fire).
The Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates Spleen, Spleen generates Flesh, Flesh generates Lung (Earth generates Metal). The Spleen governs the Mouth. In Heaven it is Dampness, on Earth it is Earth, in the Body it is Flesh, in the Zang it is Spleen, in Color it is Yellow, in Note it is Gong, in Sound it is Singing, in Movement it is Hiccups, in Orifice it is Mouth, in Flavor it is Sweet, in Emotion it is Pensiveness. Pensiveness injures the Spleen; Anger overcomes Pensiveness (Wood overcomes Earth); Dampness injures Flesh; Wind overcomes Dampness (Wood overcomes Earth); Sweet injures Flesh; Sour overcomes Sweet (Wood flavor overcomes Earth).
The West generates Dryness, Dryness generates Metal, Metal generates Pungent, Pungent generates Lung, Lung generates Skin and Hair, Skin and Hair generate Kidney (Metal generates Water). The Lung governs the Nose. In Heaven it is Dryness, on Earth it is Metal, in the Body it is Skin and Hair, in the Zang it is Lung, in Color it is White, in Note it is Shang, in Sound it is Crying (Sorrow leads to crying, the sound of the Lung), in Movement it is Cough, in Orifice it is Nose, in Flavor it is Pungent, in Emotion it is Sorrow (Metal Qi is dry and desolate, thus causing sorrow; excessive sorrow leads to grief). Sorrow injures the Lung (Grief and sorrow consume Qi), Joy overcomes Sorrow; Heat injures Skin and Hair, Cold overcomes Heat (Water controls Fire); Pungent injures Skin and Hair, Bitter overcomes Pungent (Fire controls Metal).
The North generates Cold, Cold generates Water, Water generates Salty, Salty generates Kidney, Kidney generates Marrow, Marrow generates Liver (Water generates Wood). The Kidney governs the Ears. In Heaven it is Cold, on Earth it is Water, in the Body it is Bones, in the Zang it is Kidney, in Color it is Black, in Note it is Yu, in Sound it is Groaning, in Movement it is Trembling (Cold causes shivering, Fear causes shivering, the image of Kidney Water), in Orifice it is Ear, in Flavor it is Salty, in Emotion it is Fear. Fear injures the Kidney (Fear makes legs unable to walk, fear causes enuresis, fear causes impotence, these are the injuries), Pensiveness overcomes Fear. (Earth controls Water), Cold injures Blood (The *Yin Yang Ying Xiang Da Lun* says: Cold injures Form; Blood is tangible, Form is Blood), Dryness overcomes Cold (Dryness causes water depletion, thus overcoming Cold. Regarding the constant of Five Elements, Earth Dampness should overcome Water Cold, but Dampness and Cold are of the same category and cannot control each other), Salty injures Blood, Sweet overcomes Salty (Earth overcomes Water. The *New Correction* says: In the East, Wind injures Sinews, Sour injures Sinews; in the Center, Dampness injures Flesh, Sweet injures Flesh; this is self-injury. In the South, Heat injures Qi, Bitter injures Qi; in the North, Cold injures Blood, Salty injures Blood; this is injuring what I overcome. In the West, Heat injures Skin and Hair, this is what I cannot overcome injuring me; Pungent injures Skin and Hair; this is self-injury. The injuries of the five directions have these three different examples).
The *Ling Shu: Ben Shen Pian* states: What Heaven gives us is De (Virtue/Principle), what Earth gives us is Qi; De flowing and Qi pressing together generates life. (Principle endowed by Heaven is De, Form formed by Earth is Qi; Heaven and Earth interact, De flows down and Qi presses up, humans are born.) Thus, the source of life is called Jing (Essence). (Lai means the origin. The source of life is the beginning of existence. Yin and Yang Qi each have their essence; Jing is Heaven generating One for Water, Earth completing it with Six, the beginning of the Five Elements, thus all things initially born come from Water. The *I Ching* says: Male and female engage essence, all things transform and generate.) Two essences interacting is called Shen (Spirit). (Two essences refer to Yin and Yang. Interacting means conjugation. The *I Ching* says: Heaven numbers five, Earth numbers five, five positions meet and each has combination. Zhou Dunyi said: The essence of Two and Five, subtly combined and condensed, is the interaction of two essences. Shen is extremely spiritual and variable, formless and imageless; how can it be obtained after essence interaction? The *Tian Yuan Ji Da Lun* says: Unpredictability of Yin and Yang is called Shen. The *I Ching* says: Those who know the Way of change, surely know what Shen does. Shen is the ultimate void root, generating Heaven and Earth. Filling the universe, nothing is not it, hence the *I Ching* says Shen has no fixed location, which is why Heaven is Heaven and Earth is Earth. After the subtle combination of Two and Five, it is宛如 a small heaven and earth, hence said,) Following Shen coming and going is called Hun (Ethereal Soul), emerging and entering with Jing is called Po (Corporeal Soul). (Yang Shen is called Hun, Yin Shen is called Po. At human birth, Qi nourishes Form, Form captures Qi; the spirit of Qi is Hun, the intelligence of Form is Po. While alive, Hun is carried by Po, Po checks Hun. After death, Hun returns to Heaven, Po returns to Earth. Hun is likened to fire,