〔《灵》〕五脏者，所以藏精神血气魂魄者也。六腑者，所以化水谷而行津液者也。（《
本藏论》）
〔《素》〕五脏者，藏精气而不泻也，故满而不实；六腑者，传化物而不藏，故实而不满
。所以然者，水谷入口，则胃实而肠虚；食下，则肠实而胃虚。故曰∶实而不满，满而不实
也。（《五脏别论》）
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，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。背为阳，阳中之阳心也。背为阳，阳中之阴肺也。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。此皆阴阳表里内外雄雌相输应也（《金匮真
言论》）。心者，生之本，神之变也。其华在面，其充在血脉，为阳中之太阳，通于夏气。
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。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。肝者，罢极之本，
魂之居也。其华在爪，其充在筋，以生血气，此为阳中之少阳，通于春气（罢，音疲）。脾胃
、大肠、小肠、三焦、膀胱者，仓廪之本，荣之居也。名曰器，能化糟粕转味而入出者也。
其华在唇四白，其充在肌，此至阴之类，通于土气（东垣云“四白”当作“四红”）。凡十一
脏，取决于胆也。（《六节脏象论》）
东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目，其在天为玄，在人为
道，在地为化，化生五味，道生智，玄生神，神在天为风，在地为木，在体为筋，在脏为肝
，在色为苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。怒伤肝
，悲胜怒，风伤筋，燥胜风，酸伤筋，辛胜酸。南方生热，热生火，火生苦，苦生心，心生
血，血生脾，心主舌，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，在窍为舌，在味为苦，在志为喜。喜伤心，恐胜喜，热伤气，寒
胜热，苦伤气，酸胜苦。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，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，湿伤肉，风胜湿，甘伤肉，酸胜甘
。西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主鼻，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，在变动为咳，在窍为鼻，在
味为辛，在志为忧。忧伤肺，喜胜忧，热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。北方生寒，
寒生水，水生咸，咸生肾，肾生骨髓，骨髓生肝，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，在窍为耳，在味为咸，在志
为恐。恐伤肾，思胜恐，寒伤血，燥胜寒，咸伤血，甘胜咸。天气通于肺，地气通于嗌，风
气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之气
。以天地为之阴阳，阳之汗，以天地之雨名之，阳之气，以天地之疾风名之。暴风象雷，逆
气象阳，故治不法天之纪，不用地之理，则灾害至矣。（《阴阳应象论》）
〔《灵》〕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
，中正之府；脾合胃，胃者，五谷之府；肾合膀胱，膀胱者，津液之府。少阳属肾，肾上连
肺，故将两脏。三焦者，中渎之府，水道出焉，属膀胱，是孤之府也。是六腑之所与合者。
（《本输篇》）
五脏常内阅于上七窍也。故肺气通于鼻，肺和则鼻能知香臭矣；心气通于舌，心和则舌
能知五味矣；肝气通于目，肝和则目能辨五色矣；脾气通于口，脾和则口能知五谷矣；肾气
通于耳，肾和则耳能闻五音矣。五脏不和，则七窍不通，六腑不和，则留为痈。（《脉度论
》）
〔《难》〕肝主色，心主臭，脾主味，肺主声，肾主液。鼻者肺之候，而反知香臭。耳者
肾之候，而反闻声，其意何也？然肺者西方金也，金生于巳。巳者南方火也，火者心，心主
臭，故令鼻知香臭。肾者北方水也，水生于申，申者西方金也，金者肺主声，故令耳闻声。
（《四十难》）
〔《素》〕心之合脉也，其荣色也，其主肾也；肺之合皮也，其荣毛也，其主心也；肝之
合筋也，其荣爪也，其主肺也；脾之合肉也，其荣唇也，其主肝也；肾之合骨也，其荣发也
，其主脾也（《五脏生成篇》）。五脏所主，心主脉，肺主皮，肝主筋，脾主肉，肾主骨，是
谓五主（《宣明五气篇》）。五脏化液，心为汗，肺为涕，肝为泪，脾为涎，肾为唾，是为五
液（同上）。诸脉者，皆属于目；诸髓者，皆属于脑；诸筋者，皆属于节；诸血者，皆属于心
；诸气者，皆属于肺。（《五脏生成篇》）
〔《难》〕经言八会者何也？府会太仓，脏会季胁，筋会阳陵泉，髓会绝骨，血会膈 ，
骨会大杼，脉会太渊，气会三焦外一筋直两乳内也。热病在内者，取其会之气穴也。（《四
十五难》）
〔《素》〕心者，君主之官也，神明出焉。肺者，相傅之官，治节出焉。肝者，将军之官
，谋虑出焉，胆者，中正之官，决断出焉。膻中者，臣使之官，喜乐出焉。脾胃者，仓廪之
官，五味出焉。大肠者，传道之官，变化出焉。小肠者，受盛之官，化物出焉。肾者，作强
之官，伎巧出焉。三焦者，决渎之官，水道出焉。膀胱者，州都之官，津液藏焉，气化则能
出矣。凡此十二官者，不得相失也。故主明则下安，以此养生则寿，殁世不殆，以为天下则
大昌；主不明则十二官危，使道闭塞不通，形乃大伤，以此养生则殃，以为天下，其宗大危
，戒之戒之（《灵兰秘典论》）。五脏所藏，心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志，是
谓五脏所藏（《宣明五气篇》）。五精所并，精气并于心则喜，并于肺则悲，并于肝则忧，并
于脾则畏，并于肾则恐，是谓五并，虚而相并者也。（“忧”当作“怒”，“畏”当作“思
”。同上）
帝曰∶脾不主时何也？岐伯曰∶脾者土也，治中央，常以四时长四脏，各十八日寄治，
不得独主于时也。脾脏者常着胃土之精也，土者生万物而法天地，故上下至头足，不得主时
也。（《太阴阳明论篇》）
〔《灵》〕黄帝曰∶愿闻谷气有五味，其入五脏，分别奈何？伯高曰∶胃者五脏六腑之海
也，水谷皆入于胃，五脏六腑皆禀气于胃，五味各走其所喜，谷味酸，先走肝。谷味苦，先
走心。谷味甘，先走脾。谷味辛，先走肺。谷味咸，先走肾。谷气津液已行，荣卫大通，乃
化糟粕，以次传下。（《五味篇》）
人之所受气者谷也，谷之所注者胃也，胃者水谷气血之海也。海之所行云气者天下也，
胃之所出气血者经隧也，经隧者五脏六腑之大络也。
食气入胃，散精于肝，淫气于筋（《经脉别论》）。食气入胃，浊气归心，淫精于脉，脉
气流经，经气归于肺，肺朝百脉，输精于皮毛，毛脉合精，行气于府，府精神明，留于四脏
，气归于权衡，权衡以平，气口成寸，以决死生。饮入于胃，游溢精气，上输于脾，脾气散
精，上归于肺，通调水道，下输膀胱，水精四布，五经并行，合于四时五脏阴阳，揆度以为
常也。（同上）
〔丹溪〕∶《相火论》∶太极动而生阳，静而生阴，阳动而变，阴静而合，而生水、火
、木、金、土，各一其性。惟火有二，曰君火，人火也；曰相火，天火也。火内阴而外阳，
主乎动者也，故凡动皆属火。以名而言，形质相生，配于五行，故谓之君。以位而言，生于
虚无，守位禀命，因其动而可见，故谓之相。天主生物，故恒于动，人有所生，亦恒于动，
其所以常于动者，皆相火助之也。见于天者，出于龙雷，则木之气，出于海，则水之气也。
具于人者，寄于肝肾二部，肝属木而肾属水也。胆者肝之腑，膀胱者肾之腑，心包络者肾之
配，三焦以焦言，而下焦司肝肾之分，皆阴而下者也。天非此火不能生物，人非此火不能
有生，天之火虽出于木水，而皆本乎地，故雷非伏，龙非蛰，海非附地，则不能鸣，不能飞
，不能波也。鸣也，飞也，波也，动而为火者也。肝肾之阴，悉具相火，人而同乎天地。或
曰∶相火天人之所同，何东垣以为元气之贼？又曰∶火与元气不两立，一胜则一负。然则如
之何而可使之无胜负乎？曰∶周子言神发知矣。五性感动而万事出，有知之后，五者之性，
为物所感不能不动，谓之动者，即《内经》五火也。相火易起，五性厥阳之火相扇，则妄动
矣。火起于妄，变化莫测，无时不有，煎熬真阴，阴虚则病，阴绝则死。君火之气，《内经
》以暑与热言之；相火之气，经以火言之，盖表其暴悍酷烈，有甚于君火者也。故曰∶相火
元气之贼。周子又曰∶圣人定之以中正仁义而主静。朱子亦曰∶必使道心常为一身之主，而
人心每听命焉，此善处乎火也。人心听命道心，而又能主之以静。彼五火将寂然不作，而相
火惟有裨补造化，以为生生不息之运用尔，何贼之有？或曰∶《内经》相火注言少阴少阳矣
，未尝言及厥阴太阳，而吾子言之，何也？曰∶足太阳少阴，东垣尝言之矣，治以炒柏，取
其味辛，能泻水中之火是也。戴人亦言∶胆与三焦寻火治，肝和包络俱无异。此历指龙雷之
火也。予亦备述天人之火，皆生于动，如上文所云者，实推展二公之意。或曰∶《内经》
言火不一，往往于六气中见之，言脏腑者未之见也。二公岂自有所据邪，子能为我言之乎？
经曰∶百病皆生于风、寒、暑、湿、燥、火之动而为变者，岐伯历举病机一十九条，而属火
者五，此非相火为病之出于脏腑者乎！考诸《内经》，少阳病为螈 ，太阳病时眩仆，少阴
病瞀 暴喑，郁冒不知人，非诸热瞀 之属火者乎！手少阳病恶寒鼓栗，胆病振寒，少阴病
洒淅恶寒振栗，厥阴病洒淅振寒，非诸振鼓栗如丧神守之属火者乎！少阳病呕逆，厥气上行
，膀胱病冲头痛，太阳病厥气上冲胸，少腹控睾引腰脊上冲心，少阴病气上冲胸呕逆，非诸
逆冲上之属火者乎！少阳病谵妄，太阳病谵妄，膀胱病狂颠疾，非诸燥狂越之属火者乎！少阳
病肿善惊，少阴病瞀热吐酸， 肿不能久立，非诸病 肿疼酸惊骇之属火者乎！
又《原病式》曰∶诸风掉眩，属于肝火之动也；诸气愤郁病痿，属于肺火之升也；诸湿肿满
，属于脾火之胜也；诸痛痒疮疡，属于心火之用也；是皆火之为病出于脏腑者然也，注文未
之发尔。以陈无择之通达，且以暖炽论君火，日用之火言相火，而又不曾深及，宜乎后人之
不无聋瞽也。悲夫！
〔东垣〕胃虚则脏腑经络俱病论《针经》本输曰∶手阳明大肠，手太阳小肠，皆属足阳
明胃。小肠之穴在巨虚下廉，大肠之穴在巨虚上廉。此二穴皆在足阳明胃三里穴下也。大肠
主津，小肠主液，大肠、小肠受胃之荣气，乃能行津液于上焦，溉灌皮毛，充实腠理。若饮
食不节，胃气不及，大肠、小肠无所禀受，故津液涸竭焉。《内经》曰∶耳鸣、耳聋，九窍
不利，肠胃之所生也，此胃弱不能滋养手太阳小肠、手阳明大肠，故有此证，然亦止从胃弱
而得之，故圣人混言肠、胃之所生也。或曰∶子谓混言肠、胃所生，亦有据乎？予应之曰∶
经云脾不及令人九窍不通，谓脾为至阴，受胃之阳气，能上升水谷之气于肺，充溢皮毛，散
入四脏。今脾无所禀，不能行气于脏腑，故有此症，此则脾虚九窍不通之谓也。虽曰脾虚，
亦胃之不足所致耳。或曰∶经云五脏不利则九窍不通，此不言脾，不言肠，而言五脏，何也
？予曰∶此说与上二说无以异也。盖谓脾不受胃之禀命，致五脏所主九窍不能上通天气，皆
闭塞不利，故以五脏言之。此三者，止是胃虚所致耳。然亦何止于此，胃虚则五脏、六腑、
十二经、十五络、四肢皆不得荣运之气，而百病生焉，岂一端尽之乎。
真气又名元气，乃先身生之精气也，非胃气不能滋之。胃气者，谷气也，荣气也，运气
也，生气也，清气也，卫气也，阳气也。又天气、人气、地气，乃三焦之气，分而言之则异
，其实一也，不当作异名异论而观之。饮食、劳役所伤，自汗小便数，阴火乘土位，清气不
生，阳道不行，乃阴血伏火。况阳明胃土右燥左热，故化燥火而津液不能停。且小便与汗，
【《灵枢》】五脏，是储藏精神、血气、魂魄的地方。六腑，是消化水谷并运行津液的地方。（出自《本藏论》）
【《素问》】五脏，储藏精气而不向外泄泻，所以保持充满状态但不充实（指无有形实物）；六腑，传导变化食物而不储藏，所以充实（指有有形实物）但不保持充满状态。之所以这样，是因为水谷入口后，胃中充实而肠道空虚；食物下行后，肠道充实而胃中空虚。所以说：六腑实而不满，五脏满而不实。（出自《五脏别论》）
从黎明到中午，这是天的阳气，属于阳中之阳；从中午到黄昏，这是天的阳气，属于阳中之阴；从日落合夜到鸡鸣，这是天的阴气，属于阴中之阴；从鸡鸣到黎明，这是天的阴气，属于阴中之阳，人也顺应这种规律。谈论人的阴阳，则外部为阳，内部为阴；谈论人体的阴阳，则背部为阳，腹部为阴；谈论人体脏腑中的阴阳，则脏属阴，腑属阳。肝、心、脾、肺、肾，五脏都属阴；胆、胃、大肠、小肠、膀胱、三焦，六腑都属阳。背部属阳，其中阳中之阳是心。背部属阳，其中阳中之阴是肺。腹部属阴，其中阴中之阴是肾。腹部属阴，其中阴中之阳是肝。腹部属阴，其中阴中之至阴是脾。这些都是阴阳、表里、内外、雌雄相互对应联系的关系（出自《金匮真言论》）。心，是生命的根本，神志变化的所在。其荣华表现于面部，其充养在于血脉，属于阳中之太阳，与夏气相通。肺，是气的根本，魄的居所。其荣华表现于毫毛，其充养在于皮肤，属于阳中之太阴，与秋气相通。肾，主蛰伏封藏，是精气的根本。其荣华表现于头发，其充养在于骨骼，属于阴中之少阴，与冬气相通。肝，是耐受疲劳的根本，魂的居所。其荣华表现于指甲，其充养在于筋脉，以此生发血气，这属于阳中之少阳，与春气相通（“罢”音同“疲”）。脾胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气居处。名为器，能转化糟粕，转运味道而入出。其荣华表现于口唇四周，其充养在于肌肉，这属于至阴一类，与土气相通（李东垣说“四白”应当作“四红”）。所有十一脏的功能，都取决于胆（出自《六节脏象论》）。
东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主管目。它在天表现为玄妙，在人表现为道，在地表现为化育，化育生出五味，道生出智慧，玄妙生出神灵。神在天为风，在地为木，在形体为筋，在脏为肝，在五色为苍色，在五音为角音，在五声为呼，在变动为握拳，在孔窍为目，在五味为酸，在五志为怒。怒伤肝，悲能胜怒；风伤筋，燥能胜风；酸伤筋，辛能胜酸。南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主管舌。它在天为热，在地为火，在形体为脉，在脏为心，在五色为赤色，在五音为徵音，在五声为笑，在变动为忧，在孔窍为舌，在五味为苦，在五志为喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，酸能胜苦。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，脾主管口。它在天为湿，在地为土，在形体为肉，在脏为脾，在五色为黄色，在五音为宫音，在五声为歌，在变动为呃逆，在孔窍为口，在五味为甘，在五志为思。思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤肉，酸能胜甘。西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主管鼻。它在天为燥，在地为金，在形体为皮毛，在脏为肺，在五色为白色，在五音为商音，在五声为哭，在变动为咳嗽，在孔窍为鼻，在五味为辛，在五志为忧。忧伤肺，喜能胜忧；热伤皮毛，寒能胜热；辛伤皮毛，苦能胜辛。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，骨髓生肝，肾主管耳。它在天为寒，在地为水，在形体为骨，在脏为肾，在五色为黑色，在五音为羽音，在五声为呻，在变动为战栗，在孔窍为耳，在五味为咸，在五志为恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，甘能胜咸。天气通于肺，地气通于咽喉，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经如同河流，肠胃如同大海，九窍是水气灌注之处。以天地来比喻阴阳，阳气的汗出，用天地的雨水来命名；阳气的运行，用天地的疾风来命名。暴风像雷，逆气像阳，所以治疗如果不效法天的纲纪，不用地之理法，灾害就会降临。（出自《阴阳应象大论》）
【《灵枢》】肺与大肠相合，大肠是传导的腑；心与小肠相合，小肠是受盛的腑；肝与胆相合，胆是中正的腑；脾与胃相合，胃是五谷的腑；肾与膀胱相合，膀胱是津液的腑。少阳隶属于肾，肾向上连接肺，所以胆能将两脏联系起来。三焦，是中渎之腑，水道由此而出，隶属于膀胱，是孤独的腑。这是六腑中与之相合的情况。（出自《本输篇》）
五脏经常通过上部的七个孔窍进行观察。所以肺气通于鼻，肺功能调和则鼻能辨别香臭；心气通于舌，心功能调和则舌能辨别五味；肝气通于目，肝功能调和则眼能辨别五色；脾气通于口，脾功能调和则口能辨别五谷的味道；肾气通于耳，肾功能调和则耳能听到五音。五脏不和，则七窍不通；六腑不和，则邪气停留化为痈脓。（出自《脉度论》）
【《难经》】肝主管视觉颜色，心主管嗅觉气味，脾主管味觉味道，肺主管声音，肾主管体液。鼻是肺的外候，却反而能辨别香臭。耳是肾的外候，却反而能听到声音，这是什么意思呢？回答说：肺属西方金，金生于巳时。巳时属南方火，火属心，心主管气味，所以使鼻能辨别香臭。肾属北方水，水生于申时，申时属西方金，金由肺所主，肺主管声音，所以使耳能听到声音。（出自《四十难》）
【《素问》】心合于脉，其荣华在面色，其制约者是肾；肺合于皮，其荣华在毫毛，其制约者是心；肝合于筋，其荣华在爪甲，其制约者是肺；脾合于肉，其荣华在口唇，其制约者是肝；肾合于骨，其荣华在头发，其制约者是脾（出自《五脏生成篇》）。五脏所主的组织，心主脉，肺主皮，肝主筋，脾主肉，肾主骨，这叫做五主（出自《宣明五气篇》）。五脏化生的体液，心为汗，肺为涕，肝为泪，脾为涎，肾为唾，这叫做五液（同上）。所有的脉，都连属于目；所有的髓，都连属于脑；所有的筋，都连属于关节；所有的血，都归属于心；所有的气，都归属于肺（出自《五脏生成篇》）。
【《难经》】经文所说的八会穴是什么？腑会太仓（中脘），脏会季胁（章门），筋会阳陵泉，髓会绝骨（悬钟），血会膈俞，骨会大杼，脉会太渊，气会在胸中，位于两乳之间任脉上一筋处。热病在体内的，取用会的穴位来治疗（出自《四十五难》）。
【《素问》】心，是君主之官，神志由此发出。肺，是相傅之官，治节由此产生。肝，是将军之官，谋虑由此产生。胆，是中正之官，决断由此产生。膻中，是臣使之官，喜乐由此产生。脾胃，是仓廪之官，五味由此产生。大肠，是传道之官，变化由此产生。小肠，是受盛之官，化物由此产生。肾，是作强之官，技巧由此产生。三焦，是决渎之官，水道由此产生。膀胱，是州都之官，津液在此储藏，气化后才能排出。以上十二个器官，不能相互失调。所以君主清明，则下属安定，用此养生则长寿，终身无危险，治理天下则大昌盛；君主昏庸，则十二官危险，使通道闭塞不通，形体受到严重损伤，用此养生则遭殃，治理天下则宗庙危殆，务必警惕啊（出自《灵兰秘典论》）。五脏所藏的精神活动，心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志，这叫做五脏所藏（出自《宣明五气篇》）。五脏精气相并的表现，精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则恐，这叫做五并，是虚证导致精气相并的现象。（注：“忧”当作“怒”，“畏”当作“思”。同上）
黄帝问：脾为什么不单独主令于四季中的某一时呢？岐伯回答：脾属土，治理中央，常在四季中滋养其他四脏，每季最后十八天由脾寄治，所以不能单独主令于某一季节。脾脏常常附着于胃土的精气，土能生长万物而效法天地，所以从上到下到头足，不能单独主令于一时（出自《太阴阳明论篇》）。
【《灵枢》】黄帝说：我想听听谷气有五味，它们进入五脏，分别如何？伯高说：胃是五脏六腑的大海，水谷都进入胃，五脏六腑都禀受胃的气，五味各自走向它所喜欢的脏。谷味酸，先走肝；谷味苦，先走心；谷味甘，先走脾；谷味辛，先走肺；谷味咸，先走肾。谷气津液已经运行，营卫之气大通，然后化为糟粕，依次向下传导。（出自《五味篇》）
人所得到的气来源于谷，谷注入的地方是胃，胃是水谷气血的大海。大海所运行的云气就是天下，胃所输出的气血通过经络隧道，经络隧道是五脏六腑的大络。
食物进入胃，将精微散布于肝，使气浸润于筋（出自《经脉别论》）。食物进入胃，浊气归于心，精微浸润于脉，脉气流经经络，经气归于肺，肺朝百脉，将精微输布于皮毛，毛脉合聚精微，运行气于府，府气精神光明，留驻于四脏，气归于平衡，气口形成寸脉，以此判断生死。饮水进入胃，游溢精气，向上输送给脾，脾气散精，向上归于肺，通调水道，向下输送到膀胱，水精四布，五经并行，符合四时五脏阴阳的规律，衡量作为常法（同上）。
【朱丹溪】《相火论》：太极运动而产生阳，静止而产生阴，阳动而变化，阴静而结合，从而产生水、火、木、金、土，各自具有不同的本性。只有火有两种，称为君火，即人火；称为相火，即天火。火内阴而外阳，主司运动，所以凡是运动都属于火。从名称来说，形质相生，配属五行，所以叫君。从位置来说，生于虚无，守位禀受命令，因其运动而可见，所以叫相。天主宰生物，所以恒常运动，人有所生，也恒常运动，其所以恒常运动的原因，都是相火在辅助它。表现在天上的，出于龙雷，则是木的气，出于海，则是水的气。存在于人身上的，寄托在肝肾两部，肝属木而肾属水。胆是肝的腑，膀胱是肾的腑，心包络是肾的配合，三焦以焦言，而下焦主管肝肾之分，都是阴而在下的。天没有此火不能生物，人没有此火不能生存，天的火虽然出于木水，但都根源于地，所以雷不潜伏，龙不蛰伏，海不依附地，就不能鸣响，不能飞翔，不能起波浪。鸣响、飞翔、起波浪，是动而成为火。肝肾之阴，都具备相火，人与天地相同。有人说：相火是天人所共有的，为什么李东垣认为是元气的贼害？又说：火与元气不两立，一胜则一负。那么怎样才能使它们没有胜负呢？回答说：周敦颐说神发知了。五性被感动而万事出现，有了知觉之后，五者的本性，被物所感不能不动，所谓的动，就是《内经》所说的五火。相火容易兴起，五性厥阳之火互相煽动，就会妄动。火起于妄动，变化莫测，无时不在，煎熬真阴，阴虚则病，阴绝则死。君火之气，《内经》用暑与热来说明；相火之气，经书用火来说明，大概是为了表明它的暴悍酷烈，比君火更甚。所以说：相火是元气的贼害。周敦颐又说：圣人定之以中正仁义而主静。朱熹也说：必须使道心常为一身之主，而人心每听命焉，这是善于处理火的方法。人心听命于道心，而又能以静为主宰。那些五火将寂然不动，而相火只有补助造化，作为生生不息的运用罢了，有什么贼害呢？有人说：《内经》相火注言少阴少阳了，未曾提及厥阴太阳，而你提到了，为什么呢？回答说：足太阳少阴，李东垣曾经说过了，治疗用炒黄柏，取其味辛，能泻水中之火。戴人也说：胆与三焦寻火治，肝和包络俱无异。这都是指龙雷之火。我也详细叙述了天人之火，都生于动，如上文所说，实际上是推展二公的意思。有人说：《内经》言火不一，往往在六气中见到，言脏腑的未见过。二位岂是自有依据吗？你能告诉我吗？经文说：百病皆生于风、寒、暑、湿、燥、火的动而为变者，岐伯列举病机一十九条，而属火的有五条，这不是相火为病出于脏腑吗！考察《内经》，少阳病为抽搐，太阳病时常眩晕仆倒，少阴病目视不明突然失语，郁冒不知人，不是诸热瞀瘛属于火吗！手少阳病恶寒战栗，胆病振寒，少阴病洒淅恶寒振栗，厥阴病洒淅振寒，不是诸振鼓栗如丧神守属于火吗！少阳病呕逆，厥气上行，膀胱病冲头痛，太阳病厥气上冲胸，少腹控睾引腰脊上冲心，少阴病气上冲胸呕逆，不是诸逆冲上属于火吗！少阳病谵妄，太阳病谵妄，膀胱病狂颠疾，不是诸燥狂越属于火吗！少阳病肿善惊，少阴病瞀热吐酸，胕肿不能久立，不是诸病胕肿疼酸惊骇属于火吗！
又《原病式》说：诸风掉眩，属于肝火之动；诸气愤郁病痿，属于肺火之升；诸湿肿满，属于脾火之胜；诸痛痒疮疡，属于心火之用；这些都是火之为病出于脏腑的表现，注文未对此发挥罢了。以陈无择的通达，且以暖炽论君火，日用之火言相火，而且不曾深入探讨，难怪后人难免有聋瞽之弊。可悲啊！
【李东垣】胃虚则脏腑经络俱病论《针经》本输篇说：手阳明大肠，手太阳小肠，都隶属于足阳明胃。小肠的穴位在巨虚下廉，大肠的穴位在巨虚上廉。这两个穴位都在足阳明胃三里穴之下。大肠主津，小肠主液，大肠、小肠受胃的荣气，才能行津液于上焦，灌溉皮毛，充实腠理。如果饮食不节制，胃气不及，大肠、小肠无所禀受，所以津液涸竭。《内经》说：耳鸣、耳聋，九窍不利，是由肠胃产生的，这是胃弱不能滋养手太阳小肠、手阳明大肠，所以有此证，但也只是从胃弱而来，所以圣人笼统地说肠、胃所生。有人说：你说笼统说肠、胃所生，有依据吗？我回答说：经文说脾不足使人九窍不通，谓脾为至阴，受胃的阳气，能上升水谷之气于肺，充溢皮毛，散入四脏。现在脾无所禀受，不能行气于脏腑，所以有此症，这就是脾虚九窍不通的意思。虽说脾虚，也是胃气不足所致。有人说：经文说五脏不利则九窍不通，这里不言脾，不言肠，而言五脏，为什么呢？我说：此说与上面两种说法没有不同。大概是说脾不受胃的禀命，导致五脏所主的九窍不能上通天气，都闭塞不利，所以以五脏言之。这三者，只是胃虚所致罢了。然而又何止于此，胃虚则五脏、六腑、十二经、十五络、四肢都得不到荣运之气，而百病产生，难道是一方面就能概括的吗。
真气又名元气，是先身而生之精气，不是胃气不能滋养它。胃气，就是谷气，荣气，运气，生气，清气，卫气，阳气。又天气、人气、地气，乃三焦之气，分而言之则不同，其实是一样的，不应当当作异名异论来看待。饮食、劳役所伤，自汗小便频数，阴火乘土位，清气不生，阳道不行，乃是阴血伏火。况且阳明胃土右燥左热，所以化燥火而津液不能停。且小便与汗，
[Ling Shu] The five zang organs are the reservoirs for storing spirit (Shen), blood, qi, hun (ethereal soul), and po (corporeal soul). The six fu organs are responsible for transforming water and grain and circulating body fluids (Jin Ye). (From *Ben Cang Lun*)
[Su Wen] The five zang organs store essence and qi without draining them outward; thus, they are full (of essence) but not solid (with food residue). The six fu organs transmit and transform substances without storing them; thus, they are solid (with food residue) but not full (of essence). The reason for this is that when water and grain enter the mouth, the stomach becomes solid while the intestines are empty; after food descends, the intestines become solid while the stomach is empty. Therefore, it is said: The fu organs are solid but not full, and the zang organs are full but not solid. (From *Wu Zang Bie Lun*)
From dawn to noon, this is the yang of heaven, specifically yang within yang. From noon to dusk, this is the yang of heaven, specifically yin within yang. From sunset to rooster crow, this is the yin of heaven, specifically yin within yin. From rooster crow to dawn, this is the yin of heaven, specifically yang within yin; humans correspond to these patterns. When discussing human yin and yang, 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 and fu organs, the zang organs are yin and the fu organs are yang. The liver, heart, spleen, lung, and kidney—these five zang organs are all yin. The gallbladder, stomach, large intestine, small intestine, bladder, and San Jiao (Triple Burner)—these six fu organs are all yang. The back is yang; among the yang of the back, the heart is yang within yang. The back is yang; among the yang of the back, the lung is yin within yang. The abdomen is yin; among the yin of the abdomen, the kidney is yin within yin. The abdomen is yin; among the yin of the abdomen, the liver is yang within yin. The abdomen is yin; among the yin of the abdomen, the spleen is extreme yin. These are all mutual correspondences of yin and yang, interior and exterior, male and female. (From *Jin Gui Zhen Yan Lun*)
The heart is the root of life and the residence of spiritual transformation. Its brilliance manifests in the face, and its nourishment is in the blood vessels. It is yang within yang (Tai Yang) and corresponds to the Qi of summer. The lung is the root of Qi and the residence of Po. Its brilliance manifests in the hair, and its nourishment is in the skin. It is yin within yang (Tai Yin) and corresponds to the Qi of autumn. The kidney governs hibernation and sealing/storing; it is the root of essence. Its brilliance manifests in the hair, and its nourishment is in the bones. It is yin within yin (Shao Yin) and corresponds to the Qi of winter. The liver is the root of endurance and the residence of Hun. Its brilliance manifests in the nails, and its nourishment is in the tendons, generating blood and Qi. This is yang within yin (Shao Yang) and corresponds to the Qi of spring ("Ba" sounds like "Pi"). The spleen, stomach, large intestine, small intestine, San Jiao, and bladder are the root of the granary and the residence of Ying (Nutritive) Qi. They are named "vessels," capable of transforming dregs and transporting flavors in and out. Their brilliance manifests in the four whites of the lips, and their nourishment is in the muscles. This belongs to extreme yin and corresponds to the Qi of Earth. (Dong Yuan stated that "four whites" should be read as "four reds".) All eleven organs depend on the Gallbladder. (From *Liu Jie Zang Xiang Lun*)
The East generates wind; wind generates wood; wood generates sourness; sourness generates the Liver; the Liver generates tendons; tendrons generate the Heart; the Liver governs the eyes. In heaven, it is profound; in humanity, it is the Dao; on earth, it is transformation. Transformation generates the five flavors; Dao generates wisdom; the profound generates spirit. Spirit in heaven is wind; on earth is wood; in the body is tendons; in the zang is the Liver; in color is cyan; in sound is Jue; in vocalization is shouting; in alteration is grasping/clenching; in orifice is the eye; in flavor is sour; in emotion is anger. Anger injures the Liver; grief overcomes anger. Wind injures tendons; dryness overcomes wind. Sourness injures tendons; pungency overcomes sourness.
The South generates heat; heat generates fire; fire generates bitterness; bitterness generates the Heart; the Heart generates blood; blood generates the Spleen; the Heart governs the tongue. In heaven, it is heat; on earth is fire; in the body is vessels; in the zang is the Heart; in color is red; in sound is Zhi; in vocalization is laughter; in alteration is worry/sorrow; in orifice is the tongue; in flavor is bitter; in emotion is joy. Joy injures the Heart; fear overcomes joy. Heat injures Qi; cold overcomes heat. Bitterness injures Qi; sourness overcomes bitterness.
The Center generates dampness; dampness generates earth; earth generates sweetness; sweetness generates the Spleen; the Spleen generates flesh; flesh generates the Lung; the Spleen governs the mouth. In heaven, it is dampness; on earth is earth; in the body is flesh; in the zang is the Spleen; in color is yellow; in sound is Gong; in vocalization is singing; in alteration is hiccup; in orifice is the mouth; in flavor is sweet; in emotion is contemplation/pensiveness. Contemplation injures the Spleen; anger overcomes contemplation. Dampness injures flesh; wind overcomes dampness. Sweetness injures flesh; sourness overcomes sweetness.
The West generates dryness; dryness generates metal; metal generates pungency; pungency generates the Lung; the Lung generates skin and hair; skin and hair generate the Kidney; the Lung governs the nose. In heaven, it is dryness; on earth is metal; in the body is skin and hair; in the zang is the Lung; in color is white; in sound is Shang; in vocalization is crying; in alteration is cough; in orifice is the nose; in flavor is pungent; in emotion is sorrow/worry. Sorrow injures the Lung; joy overcomes sorrow. Heat injures skin and hair; cold overcomes heat. Pungency injures skin and hair; bitterness overcomes pungency.
The North generates cold; cold generates water; water generates saltiness; saltiness generates the Kidney; the Kidney generates bone marrow; bone marrow generates the Liver; the Kidney governs the ears. In heaven, it is cold; on earth is water; in the body is bone; in the zang is the Kidney; in color is black; in sound is Yu; in vocalization is groaning; in alteration is trembling/shivering; in orifice is the ear; in flavor is salty; in emotion is fear. Fear injures the Kidney; contemplation overcomes fear. Cold injures blood; dryness overcomes cold. Saltiness injures blood; sweetness overcomes saltiness.
Heavenly Qi connects with the Lung; earthly Qi connects with the throat; wind Qi connects with the Liver; thunder Qi connects with the Heart; grain Qi connects with the Spleen; rain Qi connects with the Kidney. The Six Channels are like rivers; the intestines and stomach are like the sea; the nine orifices are where Qi of water flows. Using heaven and earth as metaphors for yin and yang: the sweat of yang is named after the rain of heaven; the movement of yang is named after the fierce wind of heaven. Violent storms resemble thunder; rebellious Qi resembles yang. Therefore, if treatment does not follow the laws of heaven or the principles of earth, disasters will occur. (From *Yin Yang Ying Xiang Da Lun*)
[Ling Shu] 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 storage. The Liver combines with the Gallbladder; the Gallbladder is the Fu organ of integrity and justice. The Spleen combines with the Stomach; the Stomach is the Fu organ of the five grains. The Kidney combines with the Bladder; the Bladder is the Fu organ of body fluids. Shaoyang attaches to the Kidney, and the Kidney connects upward to the Lung, thus governing two zang organs. The San Jiao is the Fu organ of mid-level channels; water pathways emerge from it, attaching to the Bladder; it is the solitary Fu organ. These are the combinations of the six fu organs. (From *Ben Shu Pian*)
The five zang organs frequently interact with the seven upper orifices. Thus, Lung Qi connects to the nose; when Lung function is harmonious, the nose can distinguish odors. Heart Qi connects to the tongue; when Heart function is harmonious, the tongue can distinguish flavors. Liver Qi connects to the eyes; when Liver function is harmonious, the eyes can distinguish colors. Spleen Qi connects to the mouth; when Spleen function is harmonious, the mouth can distinguish the taste of grains. Kidney Qi connects to the ears; when Kidney function is harmonious, the ears can hear the five tones. If the five zang organs are disharmonious, the seven orifices will be blocked; if the six fu organs are disharmonious, stagnation will transform into abscesses. (From *Mai Du Lun*)
[Nan Jing] The Liver governs color perception; the Heart governs odor perception; the Spleen governs taste perception; the Lung governs sound perception; the Kidney governs fluid secretion. The nose is the external indicator of the Lung, yet it perceives odors. The ear is the external indicator of the Kidney, yet it hears sounds. What is the meaning? The answer is: The Lung belongs to Metal of the West, and Metal is born at Si hour. Si hour belongs to Fire of the South; Fire belongs to the Heart, which governs odors; thus, the nose perceives odors. The Kidney belongs to Water of the North, and Water is born at Shen hour. Shen hour belongs to Metal of the West; Metal is governed by the Lung, which governs sound; thus, the ear hears sounds. (From *Nan Jing 40*)
[Su Wen] The Heart combines with vessels; its brilliance is in the complexion; its controlling organ is the Kidney. The Lung combines with skin; its brilliance is in the hair; its controlling organ is the Heart. The Liver combines with tendons; its brilliance is in the nails; its controlling organ is the Lung. The Spleen combines with flesh; its brilliance is in the lips; its controlling organ is the Liver. The Kidney combines with bones; its brilliance is in the hair; its controlling organ is the Spleen. (From *Wu Zang Sheng Cheng Pian*)
The five zang govern specific tissues: The Heart governs vessels, the Lung governs skin, the Liver governs tendons, the Spleen governs flesh, the Kidney governs bones. This is called the Five Governing Tissues. (From *Xuan Ming Wu Qi Pian*)
The five zang transform into fluids: The Heart transforms into sweat, the Lung into nasal mucus, the Liver into tears, the Spleen into saliva, the Kidney into thick saliva. This is called the Five Fluids. (Ibid.)
All vessels connect to the eyes; all marrow connects to the brain; all tendons connect to joints; all blood belongs to the Heart; all Qi belongs to the Lung. (From *Wu Zang Sheng Cheng Pian*)
[Nan Jing] What are the Eight Hui Acupoints mentioned in the classics? The Hui point of the Fu organs is Tai Cang (Zhongwan); the Hui point of the Zang organs is Ji Xie (Zhangmen); the Hui point of tendons is Yang Ling Quan; the Hui point of marrow is Jue Gu (Xuan Zhong); the Hui point of blood is Ge Shu; the Hui point of bones is Da Zhu; the Hui point of vessels is Tai Yuan; the Hui point of Qi is located outside the San Jiao, one tendon straight between the two breasts (Renmai). For internal heat diseases, treat using the Qi acupoints of the Hui points. (From *Nan Jing 45*)
[Su Wen] The Heart is the Official of the Sovereign, from whom Spirit emerges. The Lung is the Official of the Chancellor, from whom governance and regulation emerge. The Liver is the Official of the General, from whom strategy emerges. The Gallbladder is the Official of Integrity, from whom decision-making emerges. the Pericardium (Dan Zhong) is the Official of the Envoy, from whom joy and pleasure emerge. The Spleen and Stomach are the Officials of the Granary, from whom the five flavors emerge. The Large Intestine is the Official of Transmission, from whom changes emerge. The Small Intestine is the Official of Reception, from whom transformation emerges. The Kidney is the Official of Strength, from whom skill and ingenuity emerge. The San Jiao is the Official of Drainage, from whom water pathways emerge. The Bladder is the Official of the Metropolis, where fluids are stored; only through Qi transformation can they be expelled. These twelve officials must not lose their harmony. If the Sovereign is clear, the subordinates are peaceful; using this for health preservation leads to longevity and safety throughout life, and using it to govern the world leads to great prosperity. If the Sovereign is unclear, the twelve officials are endangered, communication channels are blocked, and the physical form is severely damaged; using this for health preservation leads to disaster, and using it to govern the world endangers the ancestral temple. Beware, beware! (From *Ling Lan Mi Dian Lun*)
The five zang store specific spirits: The Heart stores Shen (Spirit), the Lung stores Po (Corporeal Soul), the Liver stores Hun (Ethereal Soul), the Spleen stores Yi (Intellect), the Kidney stores Zhi (Will). This is what the five zang store. (From *Xuan Ming Wu Qi Pian*)
The merging of the five essences: If essence merges with the Heart, there is joy; if it merges with the Lung, there is grief; if it merges with the Liver, there is anger (note: text says "worry", corrected to "anger"); if it merges with the Spleen, there is fear (note: text says "fear", corrected to "contemplation"); if it merges with the Kidney, there is fear. This is called the Five Mergings, occurring in deficiency states. (Note: "Worry" should be "Anger", "Fear" should be "Contemplation". Ibid.)
The Emperor asked: Why does the Spleen not govern a specific season? Qibo answered: The Spleen belongs to Earth, governs the Center, and constantly nourishes the other four zang organs throughout the four seasons, taking charge for eighteen days at the end of each season; thus, it does not exclusively govern one season. The Spleen constantly adheres to the essence of the Stomach's Earth. Earth generates all things and models itself on Heaven and Earth; therefore, from head to foot, it cannot exclusively govern one season. (From *Tai Yin Yang Ming Lun Pian*)
[Ling Shu] The Yellow Emperor said: I wish to hear about the five flavors of grain Qi and how they enter the five zang. Bogao said: The Stomach is the sea of the five zang and six fu organs. Water and grain all enter the Stomach, and the five zang and six fu organs all receive Qi from the Stomach. Each of the five flavors goes to its preferred zang. Grain flavor sour goes first to the Liver. Grain flavor bitter goes first to the Heart. Grain flavor sweet goes first to the Spleen. Grain flavor pungent goes first to the Lung. Grain flavor salty goes first to the Kidney. Once grain Qi and body fluids have circulated, and Ying and Wei Qi flow freely, then dregs are transformed and transmitted downward in sequence. (From *Wu Wei Pian*)
What humans receive as Qi comes from grain; grain pours into the Stomach; the Stomach is the sea of water, grain, blood, and Qi. The clouds and Qi flowing from the sea are the world; the blood and Qi emerging from the Stomach travel through the meridians (Jing Sui); the meridians are the great collaterals of the five zang and six fu organs.
Food entering the Stomach scatters essence to the Liver, saturating the tendons with Qi. (From *Jing Mai Bie Lun*) Food entering the Stomach sends turbid Qi to the Heart, saturating the vessels with essence. Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung faces all vessels, transmitting essence to the skin and hair. Skin and vessel essence combine, moving Qi to the Fu organs. Fu organ Qi becomes bright and spiritual, remaining in the four zang organs. Qi returns to balance; the pulse at the wrist (Cun Kou) forms an inch, determining life and death. Drinks entering the Stomach overflow with essence and Qi, uploading to the Spleen. The Spleen scatters essence, uploading it to the Lung. The Lung regulates water pathways, downloading to the Bladder. Water essence distributes everywhere, the five meridians run together, conforming to the four seasons and the yin-yang of the five zang, measured as constant practice. (Ibid.)
[Zhu Danxi] *Treatise on Minister Fire*: Taiji moves to generate Yang, stillness generates Yin. Yang moves and changes; Yin stills and combines, generating Water, Fire, Wood, Metal, and Earth, each with its own nature. Only Fire has two types: Jun Fire (Monarch Fire), which is human fire; and Xiang Fire (Minister Fire), which is heavenly fire. Fire is yin inside and yang outside, governing movement; thus, all movement belongs to Fire. By name, form and substance generate each other, matching the Five Phases, so it is called Monarch. By position, it arises from emptiness, maintains its station receiving commands, and becomes visible through movement, so it is called Minister. Heaven主宰s creation, thus constantly moving. Humans are born and also constantly move; the reason for constant movement is all assisted by Minister Fire. Manifesting in heaven, it comes from Dragon/Thunder (Wood Qi) and Sea (Water Qi). Existing in humans, it resides in the Liver and Kidney departments. The Liver belongs to Wood, and the Kidney belongs to Water. The Gallbladder is the Fu of the Liver; the Bladder is the Fu of the Kidney; the Pericardium is the partner of the Kidney; the San Jiao is named for burning, and the Lower Jiao governs the division of Liver and Kidney; all are yin and below. Heaven cannot create life without this fire; humans cannot have life without this fire. Heavenly fire, though arising from Wood and Water, is fundamentally rooted in Earth. Thus, Thunder cannot roar unless latent, Dragons cannot fly unless hibernating, Seas cannot make waves unless attached to Earth. Roaring, flying, waving are movements becoming fire. The yin of Liver and Kidney fully possesses Minister Fire, identical to Heaven and Earth. Some say: Minister Fire is shared by heaven and humanity; why did Dong Yuan call it the thief of Yuan Qi? He also said: Fire and Yuan Qi do not coexist; if one wins, the other loses. How then can we ensure no victory or defeat? Answer: Zhou Dunyi said spirit emits knowledge. The five natures are moved and ten thousand affairs arise. After knowledge arises, the five natures, moved by objects, cannot help but move. This movement is the "Five Fires" of *Nei Jing*. Minister Fire rises easily; the jueyang fire of the five natures fans each other, causing reckless movement. Fire arises from recklessness, unpredictable, existing at all times, simmering true yin. Yin deficiency leads to disease; yin exhaustion leads to death. The Qi of Jun Fire is described in *Nei Jing* as summer heat. The Qi of Xiang Fire is described in classics simply as fire, indicating its violent, fierce, and cruel nature, worse than Jun Fire. Thus it is said: Minister Fire is the thief of Yuan Qi. Zhou Dunyi also said: Sages establish righteousness and tranquility. Zhu Xi also said: One must make Dao Xin (Way Mind) the master of the body, and Ren Xin (Human Mind) obey it. This is how to handle fire well. If Human Mind obeys Way Mind and is mastered by tranquility, the five fires will remain silent, and Minister Fire will only assist creation, serving as the endless operation of generation. What thief is there? Some say: *Nei Jing* mentions Minister Fire regarding Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? Answer: Li Dong Yuan once spoke of Foot Taiyang and Shaoyin, treating them with fried Phellodendron Bark (Huang Bai), taking advantage of its pungent taste to drain fire in water. Dai Han also said: Gallbladder and San Jiao seek fire treatment; Liver and Pericardium are no different. These all refer to Dragon/Thunder fire. I have comprehensively described heavenly and human fire, all arising from movement, as stated above, actually expanding the intent of these two masters. Some say: *Nei Jing* mentions fire variously, often seen in the Six Qi, but not in zang-fu discussion. Did these two masters have their own basis? Can you tell me? The classic says: All diseases arise from the movement and transformation of Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis mechanisms, five of which belong to Fire. Is this not Minister Fire disease arising from zang-fu? Examining *Nei Jing*, Shaoyang disease involves convulsions; Taiyang disease involves frequent dizziness and collapse; Shaoyin disease involves blurred vision, sudden aphasia, depression, and unconsciousness. Are these not categories of heat, blurred vision, and convulsions belonging to Fire? Hand Shaoyang disease involves aversion to cold and shivering; Gallbladder disease involves chills; Shaoyin disease involves shivering and chills; Jueyin disease involves shivering and chills. Are these not categories of shivering and loss of mental control belonging to Fire? Shaoyang disease involves vomiting and reversal; Qi ascends; Bladder disease involves rushing headache; Taiyang disease involves Qi rushing up to the chest; lower abdomen pulling testicles, drawing waist and spine, rushing up to the heart; Shaoyin disease involves Qi rushing up to the chest and vomiting. Are these not categories of rebellious Qi rushing upward belonging to Fire? Shaoyang disease involves delirium; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not categories of dryness, mania, and excess belonging to Fire? Shaoyang disease involves swelling and fright; Shaoyin disease involves blurred vision, heat, vomiting of acid, and swollen feet unable to stand long. Are these not categories of swelling, pain, soreness, fright, and horror belonging to Fire?
Furthermore, *Yuan Bing Shi* states: All wind, tremors, and dizziness belong to Liver Fire movement; all Qi rebellion, depression, and flaccidity belong to Lung Fire rising; all dampness, swelling, and fullness belong to Spleen Fire excess; all pain, itching, sores, and ulcers belong to Heart Fire usage. These are all diseases of fire arising from zang-fu, which the commentary failed to elaborate. Chen Wuyue was knowledgeable, yet he discussed Jun Fire as warm/hot and Xiang Fire as daily fire, without deep exploration. No wonder later generations remained blind and deaf. Alas!
[Li Dong Yuan] *On Stomach Deficiency Causing Disease in All Zang, Fu, Meridians, and Collaterals*: *Zhen Jing* Ben Shu states: Hand Yangming Large Intestine and Hand Taiyang Small Intestine both belong to Foot Yangming Stomach. The Small Intestine acupoint is Ju Xu Xia Lian; the Large Intestine acupoint is Ju Xu Shang Lian. These two acupoints are below the Zusanli acupoint of Foot Yangming Stomach. The Large Intestine governs Jin (thin fluids); the Small Intestine governs Ye (thick fluids). The Large and Small Intestines receive the Ying Qi of the Stomach to circulate Jin and Ye to the Upper Jiao, irrigating skin and hair, and filling the interstices. If diet is irregular and Stomach Qi is insufficient, the Large and Small Intestines have nothing to receive, so Jin and Ye become depleted. *Nei Jing* states: Tinnitus, deafness, and dysfunction of the nine orifices are generated by the intestines and stomach. This is because Stomach weakness fails to nourish the Hand Taiyang Small Intestine and Hand Yangming Large Intestine, causing these symptoms. However, it stems solely from Stomach weakness, hence the Sage generically refers to it as generated by intestines and stomach. Someone asks: You say generically generated by intestines and stomach; is there evidence? I reply: The classic says Spleen insufficiency causes dysfunction of the nine orifices. It states the Spleen is Extreme Yin, receiving Yang Qi from the Stomach, able to ascend Grain Qi to the Lung, fill skin and hair, and scatter into the four zang organs. Now the Spleen receives nothing and cannot transport Qi to the zang-fu, causing this symptom. This is Spleen deficiency causing nine orifice blockage. Although called Spleen deficiency, it is caused by Stomach insufficiency. Someone asks: The classic says dysfunction of the five zang causes nine orifice blockage, mentioning neither Spleen nor intestines, but five zang. Why? I say: This view is no different from the previous two. It means the Spleen does not receive orders from the Stomach, causing the nine orifices governed by the five zang to fail to connect with Heavenly Qi, resulting in blockage. Hence it is spoken of as five zang. These three cases are solely due to Stomach deficiency. But it is not limited to this. Stomach deficiency causes the five zang, six fu, twelve meridians, fifteen collaterals, and four limbs to lack Ying and Yun Qi, giving rise to a hundred diseases. How can one aspect cover it all?
True Qi, also known as Yuan Qi, is the essence and Qi generated before birth, which cannot be nourished without Stomach Qi. Stomach Qi is Grain Qi, Ying Qi, Yun Qi, Sheng Qi, Qing Qi, Wei Qi, and Yang Qi. Furthermore, Heaven Qi, Human Qi, and Earth Qi are the Qi of the San Jiao. Speaking separately, they differ; in reality, they are one. They should not be viewed as different names and theories. Injury from diet and labor, spontaneous sweating, frequent urination, Yin Fire attacking the Earth position, failure to generate Clear Qi, obstruction of the Yang pathway, results in Yin Blood hiding Fire. Moreover, Yangming Stomach Earth is dry on the right and hot on the left, thus transforming into dry fire, preventing Jin Ye from staying. As for urine and sweat,