黄帝问岐伯，我想了解一下人身上十二脏之间相互的关系，以及它们各自的职 权范围是怎么划分的？岐伯说，您问得很详细，就让我来详细地说一说。
首先是这个心，心主神明，是人身上的最高统帅。用国家比喻，在古代就相当 于皇帝，在现代，资本主义国家相当于总统，社会主义国家相当于主席。为什么说 心主神明为十二脏之主呢？这是神明的特殊性决定的。这个神明，在哲学上讲属于 意识的范畴。其它的脏所管的都是一些物质方面的功能，如脾肺肝胆，都有月字旁 ，和肉有关，月字旁通肉。心就很不同，它是神之宅，相当于皇宫，古时候的紫禁 城，现代的中南海，是最核心的位置，不能受邪。心在五行属火，火这东西也很特 殊，看得见摸得着，却抓不住。神明也是这样，能感觉能体会，却没有形迹可寻， 属于形而上的东西。身好比一辆汽车，功能齐备，但如果没有驾驶员再好的车还是 不能跑。心主的这个神明就是驾驶员，好好的一个人，神明一旦离宅了，马上就不 行了。像有些人能吓死，能乐死，神明一下子出了窍，不在这身上了，整个身体也 不听操纵了。肾之志为恐，心之志为喜，情志中只有这恐和喜能令人暴死，生活中 不乏这样的例子，吓死的不用说，我就听说过一个乐死的例子，我家旁边一栋楼房 大伙玩扑克，六个人玩六副扑克，一个人抓到了六张大王，不禁哈哈大笑，结果气 绝身亡。可见心肾在五脏中的作用不同一般。
西方人一直认为意识是人脑的机能，前几年有一个报道说西方医学有了新的发 现，发现心有意识功能。其实中国人自古就都知道人是用心在想事情，这在中国属 于常识，比如心想事成就是中国人最常用的一句贺辞。曾经有一个人做了换心手术 ，人心换了个猪心，手术很成功，但别人发现这个人的习性有了些变化，很多方面 与猪的喜好相近了。可见心对于人有很大的影响，到底是谁在下令，谁在主宰这一 切，就是这个神明，这个君主之官。
接下来说肺，肺也是高高在上的。属于一人之下万人之上的位置。相傅之官， 在古时相当于宰相，现代相当于总理。是制定规章制度和法律的，象汉时候的萧何 ，约法三章定的就是这个制度。肺为五脏之长，主朝百脉，其他脏的功能都得通过 这里才能完成，宰相是文官之首。
肝为将军之官，是武将之首，兵马大元帅。将军不好管，所谓将在外君命有所 不受，有时候连皇帝的圣旨都不听。本来肺属金，能克肝木，但是肝气有时候反胜 肺，武官不服文官管，就像廉颇不服蔺相如，将相不和，金木相冲，总想找个机会 挑衅一下。木气本就好胜，好顶撞，二者的关系很难处理好。将相不和，则国家有 难，将相一和，一张一弛，则进能攻，退能守，外邪不能侵，在国家是这样，在人 体也是这样。
胆为中正之官，中立不倚，无过不及，一切从实际出发，相当于军师之职。肝 有勇有谋，最后是否可行离不开军师的指导。胆在军队中相当于参谋长，是孙膑、 孔明之类的人物。曹操与刘备青梅煮酒论英雄，刘备提到袁绍，曹操说他好谋无断 ，色厉胆薄，就是说他这个决断力不行，遇事不能当机立断，总是错失良机。袁绍 的军师不少，但人越多主意越杂乱，众说纷纭反而莫衷一是。刘备对诸葛亮就言听 计从，让干什么就干什么，所以反而成了鼎立中的一足。
在人有个特点，人要是胆气不足，胆寒，就好谋。前思后想，没有主意，小事 上都这样，比如出门煤气关没关，水管闭没闭，都不能判断。说话也不果断，一句 话该说不该说总是犹豫不决，说了又后悔。胆气虚，胆小怕事，遇事就回避躲闪， 五行上属于木气不足。肝有谋胆有断，该断的时候当机立断，当断不断，反受其乱 。有谋略，不犹豫，能成大事，是木气条达中正为之主宰的。
膻中，就是前胸，属心包络。臣使之官，是替君行令的，宣使，内臣，宦官之 类。在今天相当于外交部，但古时候还担当一些公安部的职能。君主不能随便出马 ，由他们把消息传达出去。他们离皇帝最近，传达皇帝的意志。心在情志上主喜， 喜从心发，再由心包络传达出去。相对来说他们职权比其他脏次要一些，但当有外 邪来侵时，他们保护在心之外，以身护驾。突破这一关，病邪才能传到心。对于君 主来说，他们的重要性有时候显得比其他脏更重要，这也是历史上宦官之所以总能 够专权的原因。
脾胃为仓廪之官，是天下粮仓，民以食为天，其重要性不言而喻。治理天下没 有了粮食的话，就要出事，古代百姓造反大多是因为没有粮食了，先要抢吃的。脾 胃在今天相当于农业部长，要保障粮食的供给，不然就算失职。脾在《刺法论》中 又被称为谏议之官，相当于监察官。哪里有什么事，出了什么问题，要及时向君主 汇报，现代相当于检察院长。不能隐瞒情况，明明肠胃出了问题，君主也不知道， 等到发现了，已成了胃癌什么的才知道，这就是检察官失职了，没有把信息及时传 达上去。
脾胃的职权很重要，饮食不能在中焦收藏运化的话，营养就不能供给全身。农 业是个大问题，没饭吃是生死攸关的事，没有粮食，工业所创造的一切对人类来说 都形同虚设了。
如果光吃不排泄也不行，排出去必然得从下面走，要靠传导。饮食取了精华剩 了糟粕，排不出去，形成便秘，肠道梗阻，大肠这个传道之官就失职了。变化出焉 ，就是饮食变为糟粕从此排泄而出。
小肠为受盛之官，在胃和大肠之间，起腐化食物的作用。食物在里头停留一段 时间，然后精华部分上输于脾，糟粕部分下传大肠。这时就分了清浊，清气上升输 脾归肺，浊气下降归大肠排出体外。
肾为作强之官，名字就很特殊。天一生水，地六成之，生成的在人体就是肾脏 。肾生成后，地二才生火，生心，肾为先天之本，也是人身立命的根本所在。肾藏 志，人做事首先言志，究竟你想干什么，这个就是志向。小时候要被问到自己的志 向，有的想当科学家，有的想当解放军，说想当农民的很少，说当工人的可能也不 多，这说明人类本末倒置的倾向从小时候就开始了。意志坚定，再经过不懈的努力 ，做事就能成功。肾水要生木，肝胆有谋有断就能做事了。木又化火，君主能有主 宰，神明不乱，就能心想事成了。
肾又主智，智慧所生各种技巧，很多艺术工巧之事都与肾有关。还有一个最重 要的方面，肾为先天之本，主藏精，是生化之源。生命力生生不息地从这里释放出 来，为人体的动力之源。精也是个种子，人要生育，有这个化育能力，离不开精， 精中藏有元气，即所谓生水的天一之气。肾的生育功能也即来自这个先天的天一之 气，这个气虚弱了，生气就不足了，不但身体会生病，就连种子也很难生根发芽， 胚胎生育，很多不孕证患者的问题实际上就出现在这里。
三焦者决渎之官，水道出焉。渎就是水道，其实三焦并无实质性器官，是指三 个与水气转化有关的部位而言的，所谓上焦如雾，是指水在肺中的蒸汽状态，中焦 如沤，是指水在胃中即将化气的沸腾状态，下焦如渎，是指水在膀胱中即将外流的 流泻状态。决渎之官相当于水利部长，如果水利工程管理不善，就会造成水灾为患 。大禹治水的疏导法其实用的就是下焦如渎的通利之法。
膀胱者，州都之官，津液藏焉，气化则能出矣。膀胱处于下焦，同司水道之职 。州都属于现代的城市，具有很多行政职能，唐僧取经路过各处都要有一份通关文 谍方能通过，所谓的气化则能出就有一点通关文谍的意思。州都不能化气，则关门 不开，水液不行。水蓄不流则生腐，西医所谓的尿毒症就形成了，在西医要换肾才 能保住性命，中医则只要使其气化功能恢复，则水自能出。州官权力不大，但对百 姓则同父母，所谓的父母官多是指的这类五六七品的州都之官，所以，实际上州官 的职权在某种程度上更直接关系着百姓的生死。
这十二官要互相配合，紧密团结在心这个君主之官的周围，不能各行其是互相 拆台，这就需要君主之官善于管理，主明则下自安。用这个道理养生则能长寿，不 会出现各种疾病，用来治国则能国家强大昌盛。如果主不明则十二官就危险了，互 相之间不能配合，交通闭塞，道路不通，形体大伤，用来养生则疾病丛生，用来治 国则江山社稷难保。戒之戒之！
一再告诫，就是强调这个君主之官的重要性，如果君主神昏不明，则难免犯各种各 样的错误，文革式的灾难就不可避免，在人身上也是这样，君主不明则危机四伏而 不自知，一旦发病则危在旦夕，所以无论何时都要使心这个君主之官保持清醒，千 万不可为形所御，反而成了十二官的奴仆。
伤寒求本
（治病必求于本，伤寒论为古今方书之祖，试求其方论本意，求索为先，得与不得 非所计也。讹误难免，还望识者正之。）
辨太阳病脉证并治法上
（求本：此句为太阳病提纲。脉浮者，经气不降也。头项强痛，降路受阻，经气壅 滞于上也。强，凝滞之状，寒气封之也；痛，阳气不得降路，聚于首而发为胀痛也 。恶寒，寒气入侵之故也。）
（肺属金，司卫气主皮毛，金之气凉也，故主敛；肝属木，司营血合筋脉，木之气 温也，故主散。温胜于凉，散过于敛，则卫气不收，营血不降，毛窍洞开，津液外 泄。风兼寒客于卫，营不能散而郁于中，故发热。积热胜寒，则寒气随汗外散，毛 窍不敛，故汗出恶风。脉缓者，弛纵不收之象也。寒不重则不能闭营血之外散，故 曰中风。）
3、太阳病，或已发热，或未发热，必恶寒，体痛，呕逆，脉阴阳俱紧者，名曰伤 寒。
（已发热者，营气不能外散，内郁而发热也。未发热者，营血温气不足则不能外达 也。恶寒，寒气伤营也，体痛，寒气内侵，气血内郁，不通处则痛也。呕逆，卫气 受伤，肺气不降，胃气上逆也。脉阴阳俱紧者，寒气客于营卫之象也。阴，营也； 阳，卫也；紧，寒气收引之象也。寒气伤于营血，故曰伤寒。）
4、伤寒一日，太阳受之，脉若静者为不传；颇欲吐，若躁烦，脉数急者，为传也 。
（脉静则停于太阳，不传阳明。欲吐、烦躁、脉数急者，胃气上逆，燥气欲动，将 入阳明之兆也。）
5、伤寒二三日，阳明少阳证不见者，为不传也。
（不传内则终在太阳，不可以日拘之也。）
若发汗已，身灼热者，名曰风温。风温为病，脉阴阳俱浮，自汗出，身重，多眠睡 ，鼻息必鼾，语言难出。若被下者，小便不利，直视，失溲；若被火者，微发黄色 ，剧则如惊痫，时瘛疭，若火熏之，一逆尚引日，再逆促命期。
（风而兼温，即非伤寒，温主升散，卫为风温所伤而不能敛，故阴阳俱浮，自汗出 。气血耗散，故身重。心液为汗，心声为言，心阴伤则神昏，故多睡眠，语言难出 。鼻息必鼾，肺气壅滞不能收敛也。若被下者，小便不利，直视，失溲，复伤其下 焦之阴也。若被火者，微发黄色，剧则如惊痫，时瘛疭，若火熏之，阴伤阳亢之象 也。一逆尚引日，再逆促命期，临证可不谨慎哉。后世温病家所论皆不出此条。)
7、病有发热恶寒者，发于阳也；无热恶寒者，发于阴也。发于阳者七日愈，发于 阴者六日愈，以阳数七，阴数六故也。
（发热恶寒，寒伤太阳也；无热恶寒，寒伤少阴也。以太阳底面即是少阴，首尾相 连之故也。发于阳者，六日传经已遍，故第七日解。发于阴者，一日即入少阴，故 六日再传太阳而解。然亦有误药不解，深入骨髓者，今之所谓血液病是也。医者慎 之。）
8、太阳病，头痛至七日已上自愈者，以行其经尽故也。若欲作再经者，针足阳明 ，使经不传则愈。
（传经一遍，不入则出，针之使不能入也。）
9、太阳病欲解时，从巳至未上。
（经气即将入足太阳之时也。）
10、风家，表解而不了了者，十二日愈。
（行经二过方解也。）
11、病人身大热，反欲得近衣者，热在皮肤，寒在骨髓也；身大寒，反不欲近衣者 ，寒在皮肤，热在骨髓也。
（此阴厥阳厥之状，寒热真伪，圣人早为道破也。）
12、太阳中风，阳浮而阴弱。阳浮者，热自发；阴弱者，汗自出。啬啬恶寒，淅淅 恶风，翕翕发热，鼻鸣干呕者，桂枝汤主之。
（阳浮者，卫气不敛也，阴弱者，营血不温也，故热发而汗出，此寒气之弱者客于 太阳之表也。啬啬恶寒，寒气未散也，淅淅恶风，毛窍洞开也，鼻鸣干呕，肺气壅 滞也。）
黄帝向岐伯问道，我想了解人体十二脏腑之间的相互关系，以及它们各自的职权范围是如何划分的？岐伯回答说，您问得非常详细，请允许我为您详尽阐述。
首先是心，心主宰神明，是人体最高统帅。以国家作比喻，在古代相当于皇帝，在现代资本主义国家相当于总统，在社会主义国家相当于主席。为什么说心主神明是十二脏的主宰呢？这是由神明的特殊性决定的。这个神明，从哲学上讲属于意识的范畴。其他脏器所管理的多是一些物质层面的功能，如脾、肺、肝、胆，它们的汉字偏旁都是“月”（肉字旁），与肉体有关，“月”字旁通“肉”。心则截然不同，它是神的居所，相当于皇宫，古代的紫禁城，现代的中南海，处于最核心的位置，不能受邪气侵袭。心在五行中属火，火这种东西也很特殊，看得见摸得着，却抓不住。神明也是如此，能感觉能体会，却没有形迹可寻，属于形而上的东西。身体好比一辆汽车，功能齐备，但如果没有驾驶员，再好的车也无法行驶。心所主的这个神明就是驾驶员，好好的一个人，神明一旦离开躯体，马上就不行了。像有些人能被吓死，能被乐死，神明一下子出了窍，不在身上了，整个身体也就不听操纵了。肾的志为恐，心的志为喜，情志中只有这恐和喜能令人暴死，生活中不乏这样的例子，被吓死的不用说，我就听说过一个乐死的例子，我家旁边一栋楼房里大伙玩扑克，六个人玩六副扑克，一个人抓到了六张大王，不禁哈哈大笑，结果气绝身亡。可见心肾在五脏中的作用非同一般。
西方人一直认为意识是人脑的机能，前几年有一个报道说西方医学有了新的发现，发现心有意识功能。其实中国人自古就都知道人是用心在想事情，这在中国属于常识，比如“心想事成”就是中国人最常用的一句贺辞。曾经有一个人做了换心手术，人心换了个猪心，手术很成功，但别人发现这个人的习性有了些变化，很多方面与猪的喜好相近了。可见心对于人有很大的影响，到底是谁在下令，谁在主宰这一切，就是这个神明，这个君主之官。
接下来说肺，肺也是高高在上的。属于一人之下万人之上的位置。相傅之官，在古时相当于宰相，现代相当于总理。是制定规章制度和法律的，像汉时候的萧何，约法三章定的就是这个制度。肺为五脏之长，主朝百脉，其他脏的功能都得通过这里才能完成，宰相是文官之首。
肝为将军之官，是武将之首，兵马大元帅。将军不好管，所谓将在外君命有所不受，有时候连皇帝的圣旨都不听。本来肺属金，能克肝木，但是肝气有时候反胜肺，武官不服文官管，就像廉颇不服蔺相如，将相不和，金木相冲，总想找个机会挑衅一下。木气本就好胜，好顶撞，二者的关系很难处理好。将相不和，则国家有难，将相一和，一张一弛，则进能攻，退能守，外邪不能侵，在国家是这样，在人体也是这样。
胆为中正之官，中立不倚，无过不及，一切从实际出发，相当于军师之职。肝有勇有谋，最后是否可行离不开军师的指导。胆在军队中相当于参谋长，是孙膑、孔明之类的人物。曹操与刘备青梅煮酒论英雄，刘备提到袁绍，曹操说他好谋无断，色厉胆薄，就是说他这个决断力不行，遇事不能当机立断，总是错失良机。袁绍的军师不少，但人越多主意越杂乱，众说纷纭反而莫衷一是。刘备对诸葛亮就言听计从，让干什么就干什么，所以反而成了鼎立中的一足。
在人有个特点，人要是胆气不足，胆寒，就好谋。前思后想，没有主意，小事上都这样，比如出门煤气关没关，水管闭没闭，都不能判断。说话也不果断，一句话该说不该说总是犹豫不决，说了又后悔。胆气虚，胆小怕事，遇事就回避躲闪，五行上属于木气不足。肝有谋胆有断，该断的时候当机立断，当断不断，反受其乱。有谋略，不犹豫，能成大事，是木气条达中正为之主宰的。
膻中，就是前胸，属心包络。臣使之官，是替君行令的，宣使，内臣，宦官之类。在今天相当于外交部，但古时候还担当一些公安部的职能。君主不能随便出马，由他们把消息传达出去。他们离皇帝最近，传达皇帝的意志。心在情志上主喜，喜从心发，再由心包络传达出去。相对来说他们职权比其他脏次要一些，但当有外邪来侵时，他们保护在心之外，以身护驾。突破这一关，病邪才能传到心。对于君主来说，他们的重要性有时候显得比其他脏更重要，这也是历史上宦官之所以总能够专权的原因。
脾胃为仓廪之官，是天下粮仓，民以食为天，其重要性不言而喻。治理天下没有了粮食的话，就要出事，古代百姓造反大多是因为没有粮食了，先要抢吃的。脾胃在今天相当于农业部长，要保障粮食的供给，不然就算失职。脾在《刺法论》中又被称为谏议之官，相当于监察官。哪里有什么事，出了什么问题，要及时向君主汇报，现代相当于检察院长。不能隐瞒情况，明明肠胃出了问题，君主也不知道，等到发现了，已成了胃癌什么的才知道，这就是检察官失职了，没有把信息及时传达上去。
脾胃的职权很重要，饮食不能在中焦收藏运化的话，营养就不能供给全身。农业是个大问题，没饭吃是生死攸关的事，没有粮食，工业所创造的一切对人类来说都形同虚设了。
如果光吃不排泄也不行，排出去必然得从下面走，要靠传导。饮食取了精华剩了糟粕，排不出去，形成便秘，肠道梗阻，大肠这个传道之官就失职了。变化出焉，就是饮食变为糟粕从此排泄而出。
小肠为受盛之官，在胃和大肠之间，起腐化食物的作用。食物在里头停留一段时间，然后精华部分上输于脾，糟粕部分下传大肠。这时就分了清浊，清气上升输脾归肺，浊气下降归大肠排出体外。
肾为作强之官，名字就很特殊。天一生水，地六成之，生成的在人体就是肾脏。肾生成后，地二才生火，生心，肾为先天之本，也是人身立命的根本所在。肾藏志，人做事首先言志，究竟你想干什么，这个就是志向。小时候要被问到自己的志向，有的想当科学家，有的想当解放军，说想当农民的很少，说当工人的可能也不多，这说明人类本末倒置的倾向从小时候就开始了。意志坚定，再经过不懈的努力，做事就能成功。肾水要生木，肝胆有谋有断就能做事了。木又化火，君主能有主宰，神明不乱，就能心想事成了。
肾又主智，智慧所生各种技巧，很多艺术工巧之事都与肾有关。还有一个最重要的方面，肾为先天之本，主藏精，是生化之源。生命力生生不息地从这里释放出来，为人体的动力之源。精也是个种子，人要生育，有这个化育能力，离不开精，精中藏有元气，即所谓生水的天一之气。肾的生育功能也即来自这个先天的天一之气，这个气虚弱了，生气就不足了，不但身体会生病，就连种子也很难生根发芽，胚胎生育，很多不孕证患者的问题实际上就出现在这里。
三焦者决渎之官，水道出焉。渎就是水道，其实三焦并无实质性器官，是指三个与水气转化有关的部位而言的，所谓上焦如雾，是指水在肺中的蒸汽状态，中焦如沤，是指水在胃中即将化气的沸腾状态，下焦如渎，是指水在膀胱中即将外流的流泻状态。决渎之官相当于水利部长，如果水利工程管理不善，就会造成水灾为患。大禹治水的疏导法其实用的就是下焦如渎的通利之法。
膀胱者，州都之官，津液藏焉，气化则能出矣。膀胱处于下焦，同司水道之职。州都属于现代的城市，具有很多行政职能，唐僧取经路过各处都要有一份通关文谍方能通过，所谓的气化则能出就有一点通关文谍的意思。州都不能化气，则关门不开，水液不行。水蓄不流则生腐，西医所谓的尿毒症就形成了，在西医要换肾才能保住性命，中医则只要使其气化功能恢复，则水自能出。州官权力不大，但对百姓则同父母，所谓的父母官多是指的这类五六七品的州都之官，所以，实际上州官的职权在某种程度上更直接关系着百姓的生死。
这十二官要互相配合，紧密团结在心这个君主之官的周围，不能各行其是互相拆台，这就需要君主之官善于管理，主明则下自安。用这个道理养生则能长寿，不会出现各种疾病，用来治国则能国家强大昌盛。如果主不明则十二官就危险了，互相之间不能配合，交通闭塞，道路不通，形体大伤，用来养生则疾病丛生，用来治国则江山社稷难保。戒之戒之！
一再告诫，就是强调这个君主之官的重要性，如果君主神昏不明，则难免犯各种各样的错误，文革式的灾难就不可避免，在人身上也是这样，君主不明则危机四伏而不自知，一旦发病则危在旦夕，所以无论何时都要使心这个君主之官保持清醒，千万不可为形所御，反而成了十二官的奴仆。
伤寒求本
（治病必求于本，《伤寒论》为古今方书之祖，试求其方论本意，求索为先，得与不得非所计也。讹误难免，还望识者正之。）
辨太阳病脉证并治法上
（求本：此句为太阳病提纲。脉浮者，经气不降也。头项强痛，降路受阻，经气壅滞于上也。强，凝滞之状，寒气封之也；痛，阳气不得降路，聚于首而发为胀痛也。恶寒，寒气入侵之故也。）
（肺属金，司卫气主皮毛，金之气凉也，故主敛；肝属木，司营血合筋脉，木之气温也，故主散。温胜于凉，散过于敛，则卫气不收，营血不降，毛窍洞开，津液外泄。风兼寒客于卫，营不能散而郁于中，故发热。积热胜寒，则寒气随汗外散，毛窍不敛，故汗出恶风。脉缓者，弛纵不收之象也。寒不重则不能闭营血之外散，故曰中风。）
3、太阳病，或已发热，或未发热，必恶寒，体痛，呕逆，脉阴阳俱紧者，名曰伤寒。
（已发热者，营气不能外散，内郁而发热也。未发热者，营血温气不足则不能外达也。恶寒，寒气伤营也，体痛，寒气内侵，气血内郁，不通处则痛也。呕逆，卫气受伤，肺气不降，胃气上逆也。脉阴阳俱紧者，寒气客于营卫之象也。阴，营也；阳，卫也；紧，寒气收引之象也。寒气伤于营血，故曰伤寒。）
4、伤寒一日，太阳受之，脉若静者为不传；颇欲吐，若躁烦，脉数急者，为传也。
（脉静则停于太阳，不传阳明。欲吐、烦躁、脉数急者，胃气上逆，燥气欲动，将入阳明之兆也。）
5、伤寒二三日，阳明少阳证不见者，为不传也。
（不传内则终在太阳，不可以日拘之也。）
若发汗已，身灼热者，名曰风温。风温为病，脉阴阳俱浮，自汗出，身重，多眠睡，鼻息必鼾，语言难出。若被下者，小便不利，直视，失溲；若被火者，微发黄色，剧则如惊痫，时瘛疭，若火熏之，一逆尚引日，再逆促命期。
（风而兼温，即非伤寒，温主升散，卫为风温所伤而不能敛，故阴阳俱浮，自汗出。气血耗散，故身重。心液为汗，心声为言，心阴伤则神昏，故多睡眠，语言难出。鼻息必鼾，肺气壅滞不能收敛也。若被下者，小便不利，直视，失溲，复伤其下焦之阴也。若被火者，微发黄色，剧则如惊痫，时瘛疭，若火熏之，阴伤阳亢之象也。一逆尚引日，再逆促命期，临证可不谨慎哉。后世温病家所论皆不出此条。)
7、病有发热恶寒者，发于阳也；无热恶寒者，发于阴也。发于阳者七日愈，发于阴者六日愈，以阳数七，阴数六故也。
（发热恶寒，寒伤太阳也；无热恶寒，寒伤少阴也。以太阳底面即是少阴，首尾相连之故也。发于阳者，六日传经已遍，故第七日解。发于阴者，一日即入少阴，故六日再传太阳而解。然亦有误药不解，深入骨髓者，今之所谓血液病是也。医者慎之。）
8、太阳病，头痛至七日已上自愈者，以行其经尽故也。若欲作再经者，针足阳明，使经不传则愈。
（传经一遍，不入则出，针之使不能入也。）
9、太阳病欲解时，从巳至未上。
（经气即将入足太阳之时也。）
10、风家，表解而不了了者，十二日愈。
（行经二过方解也。）
11、病人身大热，反欲得近衣者，热在皮肤，寒在骨髓也；身大寒，反不欲近衣者，寒在皮肤，热在骨髓也。
（此阴厥阳厥之状，寒热真伪，圣人早为道破也。）
12、太阳中风，阳浮而阴弱。阳浮者，热自发；阴弱者，汗自出。啬啬恶寒，淅淅恶风，翕翕发热，鼻鸣干呕者，桂枝汤主之。
（阳浮者，卫气不敛也，阴弱者，营血不温也，故热发而汗出，此寒气之弱者客于太阳之表也。啬啬恶寒，寒气未散也，淅淅恶风，毛窍洞开也，鼻鸣干呕，肺气壅滞也。）
Huangdi asked Qibo, "I wish to understand the mutual relationships among the twelve zang-fu organs in the human body, and how their respective spheres of authority are delineated." Qibo replied, "You have asked very detailed questions. Allow me to elaborate in detail."
First is the Heart (Xin). The Heart governs Shen (Spirit/Mind) and serves as the supreme commander of the body. Using a state as a metaphor, in ancient times it was equivalent to an Emperor; in modern capitalist countries, it corresponds to a President; in socialist countries, to a Chairman. Why is it said that the Heart governing Shen is the master of the twelve organs? This is determined by the special nature of Shen. Philosophically, this Shen belongs to the category of consciousness. Other organs manage functions that are mostly material in nature; for example, the Spleen (Pi), Lung (Fei), Liver (Gan), and Gallbladder (Dan) all have the 'moon' radical (which denotes flesh/meat), relating to physical tissue. The Heart is different; it is the residence of Shen, equivalent to the imperial palace—the Forbidden City in ancient times or Zhongnanhai today—occupying the most core position and unable to be invaded by pathogenic factors. In the Five Elements (Wu Xing), the Heart belongs to Fire. Fire is unique: visible and tangible, yet ungraspable. Similarly, Shen can be perceived and experienced but leaves no traceable form; it belongs to the metaphysical realm. The body is like a car with complete functions, but without a driver, even the best car cannot run. The Shen governed by the Heart is the driver. If the Shen leaves the body, the person immediately collapses. Some people may die from fright or excessive joy; when Shen suddenly escapes the vessel, the entire body loses control. The Will (Zhi) of the Kidney is Fear (Kong), and the Will of the Heart is Joy (Xi). Among emotional states, only Fear and Joy can cause sudden death. There are many such examples in life. Besides those frightened to death, I once heard of someone who died laughing: neighbors playing poker with six decks, one person drew six Jokers, laughed uncontrollably, and expired. Thus, the roles of the Heart and Kidney among the five zang organs are extraordinary.
Westerners have long believed consciousness is a function of the brain. A few years ago, reports claimed Western medicine discovered the Heart has conscious functions. However, Chinese people have known since antiquity that humans think with the Heart; this is common knowledge in China. For instance, "May your wishes come true" (Xin Xiang Shi Cheng) is a common blessing. Once, a patient underwent heart transplantation, receiving a pig heart. The surgery was successful, but observers noted changes in his habits, resembling porcine preferences. This shows the Heart's profound influence on humans. Who gives orders and who dominates everything? It is this Shen, the Ruler (Jun Zhu) organ.
Next is the Lung (Fei), also elevated in status, occupying a position "under one but above ten thousand." As the Minister of Instruction (Xiang Fu), in ancient times it was equivalent to a Prime Minister or Chancellor, and today to a Premier. It establishes rules, regulations, and laws, akin to Xiao He in the Han Dynasty who established the Three Articles of Law. The Lung is the head of the five zang organs, directing the hundred vessels; the functions of other organs must pass through here to be completed, just as the Chancellor is the chief of civil officials.
The Liver (Gan) is the General (Jiang Jun), the head of military officers and Commander-in-Chief. Generals are difficult to manage; as the saying goes, "When the general is far away, he may disregard some royal commands," sometimes even ignoring the Emperor's edicts. Although Metal (Lung) controls Wood (Liver), Liver Qi may sometimes overcome Lung Qi. Military officials do not submit to civil administration, similar to Lian Po refusing to yield to Lin Xiangru. When the General and Chancellor clash, Metal and Wood conflict, always seeking opportunities to provoke. Wood Qi is naturally competitive and confrontational, making their relationship difficult to manage. If the General and Chancellor are discordant, the nation faces disaster; if harmonious, alternating tension and relaxation allows for offense and defense, repelling external pathogens. This applies both to the state and the human body.
The Gallbladder (Dan) is the Official of Uprightness (Zhong Zheng), standing neutral without bias, neither excessive nor deficient, acting practically, equivalent to a Military Advisor. The Liver possesses courage and strategy, but feasibility depends on the advisor's guidance. In the army, the Gallbladder is like a Chief of Staff, figures such as Sun Bin or Kong Ming. Cao Cao and Liu Bei discussed heroes over green plums and wine. When Liu Bei mentioned Yuan Shao, Cao Cao described him as "good at planning but lacking decisiveness, stern in appearance but timid in gallbladder," meaning his decision-making ability was poor, missing opportunities due to hesitation. Yuan Shao had many advisors, but too many opinions led to confusion. Liu Bei listened obediently to Zhuge Liang, executing orders without question, thus becoming one of the three pillars of the tripartite division.
Humans have a characteristic: if Gallbladder Qi is insufficient or the Gallbladder is cold, one tends to overthink. Pondering back and forth without ideas, even in small matters like checking if the gas or water tap is closed. Speech becomes indecisive, hesitating whether to speak, regretting after speaking. Deficient Gallbladder Qi leads to timidity and avoidance, corresponding to deficiency of Wood Qi in the Five Elements. The Liver provides strategy, the Gallbladder provides decisiveness. Decisiveness when needed prevents chaos. With strategy and without hesitation, great things can be achieved, governed by the smooth flow and upright nature of Wood Qi.
Danzhong (Chest area) belongs to the Pericardium (Xin Bao Luo). It is the Official of Envoys (Chen Shi), executing orders on behalf of the ruler, acting as messengers, inner servants, or eunuchs. Today it resembles the Ministry of Foreign Affairs, but historically also held some public security functions. The Ruler does not easily appear personally; these envoys convey messages. Being closest to the Emperor, they transmit his will. The Heart governs Joy in emotions; Joy originates from the Heart and is transmitted via the Pericardium. Their authority is secondary to other organs, but when external pathogens invade, they protect the Heart from outside, shielding it. Only after breaking this barrier can pathogens reach the Heart. For the Ruler, their importance sometimes seems greater than other organs, explaining why eunuchs could monopolize power in history.
The Spleen (Pi) and Stomach (Wei) are the Officials of Granaries (Cang Lin), the nation's food stores. "People regard food as heaven"; their importance is self-evident. Without grain, governance fails; ancient rebellions often stemmed from famine, starting with seizing food. Today, Spleen and Stomach correspond to the Minister of Agriculture, ensuring food supply, otherwise failing in duty. In the *Ci Fa Lun*, the Spleen is also called the Official of Remonstrance (Jian Yi), equivalent to a censor. Any issues or problems must be reported promptly to the Ruler, akin to a Procurator-General today. Concealing conditions is dereliction of duty; if gastrointestinal problems are hidden until gastric cancer is diagnosed, the censor has failed to transmit information timely.
The authority of Spleen and Stomach is crucial. If dietary essence cannot be stored and transformed in the Middle Jiao, nutrients cannot supply the whole body. Agriculture is paramount; lack of food is a matter of life and death. Without grain, industrial creations are meaningless to humanity.
If one eats without excreting, waste must exit downwards via conduction. After extracting essence, dregs remain. If not expelled, constipation and intestinal obstruction occur, and the Large Intestine (Da Chang), the Official of Transmission (Chuan Dao), fails in its duty. "Transformations arise here," meaning food turns into dregs and is excreted.
The Small Intestine (Xiao Chang) is the Official of Reception and Containment (Shou Sheng), located between the Stomach and Large Intestine, responsible for rotting and ripening food. Food stays here for a time; essence ascends to the Spleen, dregs descend to the Large Intestine. Clear and turbid are separated: clear Qi ascends to Spleen and Lung; turbid Qi descends to Large Intestine for excretion.
The Kidney (Shen) is the Official of Strength and Ingenuity (Zuo Qiang). Its name is unique. "Heaven generates Water One, Earth completes it Six." In the human body, this generated element is the Kidney. After Kidney generation, Earth generates Fire Two, creating the Heart. The Kidney is the Root of Pre-Heaven (Xian Tian Zhi Ben) and the foundation of life. The Kidney stores Zhi (Will). People first express their Will when acting; what you want to do is your aspiration. Children asked about aspirations might want to be scientists or soldiers; few want to be farmers or workers, indicating a tendency towards inversion of priorities begins early. Firm will combined with unremitting effort leads to success. Kidney Water generates Wood; with Liver strategy and Gallbladder decisiveness, actions can be taken. Wood transforms into Fire; if the Ruler maintains dominance and Shen remains undisturbed, wishes can be realized.
The Kidney also governs Wisdom (Zhi). Various skills and artistic crafts relate to the Kidney. Crucially, the Kidney is the Root of Pre-Heaven, storing Jing (Essence), and is the source of bio-transformation. Vitality continuously releases from here, serving as the body's dynamic source. Jing is like a seed; reproduction requires this transformative capacity, relying on Jing which contains Yuan Qi (Original Qi), specifically the Heavenly One Qi that generates Water. Reproductive function derives from this Pre-Heaven Heavenly One Qi. If this Qi is weak, vital energy is insufficient, leading to illness. Seeds struggle to sprout; embryonic development issues, including many infertility cases, often originate here.
The San Jiao (Triple Burner) is the Official of Ditches (Jue Du), where water channels emerge. "Du" means water channel. Actually, San Jiao has no substantial organ; it refers to three areas related to water and Qi transformation. "Upper Jiao is like mist" refers to water vapor in the Lung; "Middle Jiao is like foam" refers to boiling water in the Stomach preparing to transform into Qi; "Lower Jiao is like a ditch" refers to flowing water in the Bladder preparing for excretion. The Official of Ditches is like the Minister of Water Resources. Poor management causes floods. Yu the Great's flood control method used the unblocking technique of "Lower Jiao like a ditch."
The Bladder (Pang Guang) is the Official of Prefectures (Zhou Du), storing fluids, which exit upon Qi transformation. Located in the Lower Jiao, it shares responsibility for water channels. "Zhou Du" corresponds to modern cities with administrative functions. Just as Tang Sanzang needed travel documents to pass checkpoints, "Qi transformation enables exit" implies a similar clearance process. If the Prefecture cannot transform Qi, gates remain closed, fluids stagnate. Stagnant water rots, forming uremia (as termed in Western medicine). While Western medicine requires kidney transplants to save lives, Traditional Chinese Medicine (TCM) restores fluid excretion by recovering Qi transformation function. Prefects have limited power but are like parents to citizens; "parental officials" often refer to these mid-level prefectural officials. Thus, their authority directly impacts people's lives and deaths to some extent.
These twelve officials must cooperate closely around the Heart, the Ruler organ, avoiding independent actions or mutual sabotage. The Ruler must manage well; if the Ruler is clear, subordinates are secure. Applying this principle for health preservation ensures longevity and disease prevention; applying it for governance ensures national prosperity. If the Ruler is unclear, the twelve officials are endangered; lack of cooperation leads to blockage and severe bodily damage. For health, diseases multiply; for governance, the state falls. Beware!
Repeated warnings emphasize the importance of the Ruler organ. If the Ruler's Shen is confused, errors are inevitable, akin to cultural revolution-style disasters. In the body, unclear Ruler leads to unnoticed crises; once disease strikes, death is imminent. Thus, the Heart, the Ruler organ, must always remain clear. Never be enslaved by physical form, becoming a servant to the twelve officials.
Seeking the Root in Shanghan
(To treat disease, one must seek the root. *Shanghan Lun* is the ancestor of formulas past and present. We attempt to seek the original intent of its formulas and discussions, prioritizing inquiry. Errors are inevitable; we hope experts will correct them.)
Differentiating Taiyang Disease Pulse, Manifestations, and Treatment Methods - Part 1
1. The hallmark of Taiyang disease is floating pulse, stiffness and pain in the head and neck, and aversion to cold.
(Seeking the Root: This sentence is the outline of Taiyang disease. Floating pulse indicates descending meridian Qi is obstructed. Head and neck stiffness and pain result from blocked descent paths, causing meridian Qi to stagnate upward. 'Stiffness' denotes stagnation sealed by Cold Qi; 'pain' arises because Yang Qi cannot descend, accumulating in the head causing distending pain. Aversion to cold is due to Cold Qi invasion.)
2. In Taiyang disease, fever, sweating, aversion to wind, and a moderate pulse are named Wind Strike (Zhong Feng).
(Lung belongs to Metal, governs Wei Qi (Defensive Qi) and skin/hair; Metal Qi is cool, thus governing contraction. Liver belongs to Wood, governs Ying Blood (Nutritive Blood) and sinews; Wood Qi is warm, thus governing dispersion. When warmth exceeds coolness and dispersion exceeds contraction, Wei Qi fails to contain, Ying Blood fails to descend, pores open wide, and body fluids leak out. Wind combining with Cold attacks Wei; Ying cannot disperse and stagnates internally, causing fever. Accumulated heat overcomes Cold, so Cold disperses with sweat, pores fail to contract, causing sweating and aversion to wind. Moderate pulse indicates laxity and failure to tighten. Mild Cold cannot close Ying Blood from external dispersion, hence named Wind Strike.)
3. In Taiyang disease, whether fever has already appeared or not, there is invariably aversion to cold, body pain, vomiting/reversal of Qi, and tight pulses at both Yin and Yang positions; this is named Cold Damage (Shang Han).
(Already fevered: Ying Qi cannot disperse externally, stagnating internally causing fever. Not yet fevered: Ying Blood lacks sufficient warm Qi to reach the exterior. Aversion to cold: Cold damages Ying. Body pain: Cold invades internally, Qi and Blood stagnate internally; pain occurs where circulation is blocked. Vomiting/reversal: Wei Qi is injured, Lung Qi fails to descend, Stomach Qi rebels upward. Tight pulses at Yin and Yang: Cold lodges in Ying and Wei. Yin refers to Ying; Yang refers to Wei; Tight indicates Cold contracting. Cold damages Ying Blood, hence named Cold Damage.)
4. On the first day of Cold Damage, Taiyang is affected. If the pulse is calm, transmission has not occurred; if there is strong desire to vomit, restlessness/irritability, and rapid/urgent pulse, transmission has occurred.
(Calm pulse means staying in Taiyang, not transmitting to Yangming. Desire to vomit, irritability, rapid/urgent pulse indicate Stomach Qi rebelling upward, Dryness Qi stirring, signaling impending entry into Yangming.)
5. On the second or third day of Cold Damage, if Yangming and Shaoyang symptoms are absent, transmission has not occurred.
(Not transmitting inward means remaining in Taiyang; one should not be bound by days.)
6. In Taiyang disease, fever with thirst and no aversion to cold is Warm Disease (Wen Bing).
(Ying exceeds Wei, Dryness exceeds Dampness; stimulated by Cold, Warm-Dryness is uncontrolled, thus manifesting as Warm Disease.)
If after sweating, the body feels burning hot, it is named Wind-Warmth (Feng Wen). In Wind-Warmth disease, pulses at Yin and Yang are both floating, spontaneous sweating, heavy body, excessive sleepiness, snoring breath, and difficulty speaking. If purgatives are used, urination becomes difficult, eyes stare fixedly, and incontinence occurs; if fire therapy is used, slight yellowing appears, or severely, it resembles convulsive epilepsy with periodic spasms, like smoke-stained fire. One error delays recovery; repeated errors hasten death.
(Wind combined with Warmth is not Cold Damage. Warmth governs ascending and dispersing; Wei is damaged by Wind-Warmth and cannot contract, hence Yin/Yang pulses float, spontaneous sweating occurs. Qi and Blood dissipate, causing heaviness. Heart fluid becomes sweat; Heart voice becomes speech. Heart Yin injury causes Shen confusion, hence excessive sleep and difficulty speaking. Snoring indicates Lung Qi stagnation and failure to converge. Purgative use damages Lower Jiao Yin further, causing urinary difficulty, staring, and incontinence. Fire therapy causes slight yellowing or severe convulsions/spasms, signs of Yin injury and Yang hyperactivity. One error delays; repeated errors hasten death. How cautious must one be clinically? Later Warm Disease theorists did not go beyond this clause.)
7. Diseases with fever and aversion to cold originate in Yang; those without fever and aversion to cold originate in Yin. Those originating in Yang heal in seven days; those in Yin heal in six days, because Yang number is seven and Yin number is six.
(Fever and aversion to cold: Cold damages Taiyang. No fever and aversion to cold: Cold damages Shaoyin. Because Taiyang's base is Shaoyin, connected head-to-tail. Originating in Yang: Six days complete meridian transmission, resolving on the seventh day. Originating in Yin: Enters Shaoyin on the first day, resolves on the sixth day after re-transmitting to Taiyang. However, mismedication may fail to resolve, penetrating bone marrow, now called blood diseases. Physicians must be cautious.)
8. In Taiyang disease, headache persisting for seven days or more heals spontaneously because the meridian cycle is exhausted. If another meridian cycle is about to begin, needle Foot-Yangming to prevent transmission and cure.
(One meridian cycle completed; if not entering, it exits. Needling prevents entry.)
9. Taiyang disease desires resolution from Si to Wei hours.
(Meridian Qi is about to enter Foot-Taiyang.)
10. For those prone to wind, if exterior is resolved but condition is not fully cleared, healing occurs in twelve days.
(Two meridian cycles must pass for resolution.)
11. Patient with high body heat but desiring clothing has heat in skin/flesh and cold in bone/marrow; patient with low body temperature but rejecting clothing has cold in skin/flesh and heat in bone/marrow.
(This is the presentation of Yin Reversal and Yang Reversal; the Sage revealed the truth of apparent cold/heat early.)
12. Taiyang Wind Strike: Yang pulse floats, Yin pulse is weak. Floating Yang indicates spontaneous heat; weak Yin indicates spontaneous sweating. Shivering aversion to cold, chilly aversion to wind, mild fever, nasal congestion, and dry vomiting are treated with Guizhi Tang (Cinnamon Twig Decoction).
(Floating Yang: Wei Qi fails to contract. Weak Yin: Ying Blood fails to warm. Hence heat and sweating; this is mild Cold lodging on Taiyang exterior. Shivering aversion to cold: Cold not yet dispersed. Chilly aversion to wind: Pores open. Nasal congestion and dry vomiting: Lung Qi stagnation.)