夫肝者，魂之处也，其窍在目，其位在震，通于春气，主春升发动之令也。然木能动风，故《经》
曰∶诸风掉眩，皆属于肝。又曰∶阳气者，烦劳则张，精绝辟积于夏，使人煎厥。设气方升，而烦劳太
过，则气张于外，精绝于内。春而邪辟之气积久不散，至夏未痊，则火旺而真阴如煎，火炎而虚气逆上
，故曰煎厥。按《脉解论》曰∶肝气失治，善怒者名日煎厥。戒怒养阳，使生生之气相生于无穷。又曰∶
大怒则形气绝，而血菀于上，使人薄厥。菀，结也。怒气伤肝，肝为血海，怒则气上，气厥则绝，所以
血菀上焦，相迫曰
薄，气逆曰厥，气血惧乱，故曰薄厥。积于上者，势必厥而吐也。薄厥者，气血之多而盛者也。所以肝藏
血，血和则体泽，血衰则枯槁，故养肝之要在乎戒念，是摄生之第一法也。
脾者后天之本，人身之仓廪也。脾应中宫之土，土为万物之母。如婴儿初生，一日不再食则饥，七日
不食则肠胃涸绝而死。《经》曰∶安谷则昌，绝谷则亡。盖谷气入胃，洒陈六腑而气至和，调五脏而血生
，而人资以为生者也。然土恶湿而喜燥，饮不可过，过则湿而不健；食不可过，过则壅滞而难化，病由是
生矣。故饮食所以养生，而贪嚼无厌，亦能害生。《物理论》曰∶谷气胜元气，其人肥而不寿。养性之术
，常令谷气少则病不生。谷气且然，矧五味餍饫为为五内害乎！甚而广搜珍错，争尚新奇，恐其性味良毒
，与人脏腑宜忌，尤未可晓。故西方圣人使我戒杀茹素，本无异道。人能戒杀则性慈而善念举，茹素则心
清而肠胃浓。无嗔无贪，罔不由此。外考禽兽肉食，谷者宜人，不可不慎。
肝是魂居住的处所，其开窍于眼睛，在方位上对应震卦，与春气相通，主要掌管春季生发、升动的气机。然而木能生风，所以《内经》说：各种风病引起的摇动眩晕，都归属于肝。又说：人体的阳气，如果因烦劳过度而亢盛，精气在夏季就会枯竭积累（导致病变），使人发生煎厥。假如气机正在升发之时，烦劳太过，则阳气张弛于外，精气枯竭于内。如果在春季邪僻之气积聚日久不散，到了夏季尚未痊愈，那么火气旺盛而真阴如同被煎熬，火势炎上而虚气逆冲向上，所以称为煎厥。按照《素问·脉解论》所说：肝气失调，容易发怒的，名叫煎厥。应当戒除愤怒以养护阳气，使生生不息的气机无穷无尽地相生。又说：大怒会导致形体和气机隔绝，血液郁结于上部，使人发生薄厥。“菀”就是郁结的意思。怒气损伤肝脏，肝为血海，怒则气机上逆，气机逆乱则隔绝，所以血液郁结在上焦，相互逼迫称为“薄”，气机逆乱称为“厥”，气血恐惧于紊乱，所以称为薄厥。气血积聚于上部，势必会导致厥逆和呕吐。薄厥是由于气血过多且盛实所致。所以肝藏血，血液调和则身体润泽，血液衰少则形体枯槁，因此养肝的关键在于戒除杂念，这是摄生的第一法则。
脾是后天之本，是人体的仓库廪库。脾对应中宫的土行，土是万物的母亲。就像婴儿刚出生，一天不吃东西就会饥饿，七天不吃东西肠胃就会干枯断绝而死。《内经》说：能消化食物则昌盛，不能消化食物则灭亡。大概谷气进入胃中，洒布陈设于六腑而使气机调和，调理五脏而生化血液，人依靠它来维持生命。然而土性厌恶潮湿而喜欢干燥，饮水不可过多，过多则湿气重而不健康；饮食不可过量，过量则壅滞难以消化，疾病由此产生。所以饮食是用来养生的，但如果贪吃无厌，也能伤害生命。《物理论》说：谷气胜过元气，这样的人肥胖但不长寿。修养性情的方法，常让谷气减少则疾病不生。谷气尚且如此，何况五味过饱对五脏的伤害呢！甚至广泛搜求珍奇美味，争相崇尚新奇，恐怕它们的性味良毒，与人脏腑的适宜禁忌，尤其难以知晓。所以西方圣人让我戒杀生吃素食，本来与道没有不同。人能戒杀则性情慈悲而善念兴起，吃素食则心境清净而肠胃浓稠（指清淡）。没有嗔恨没有贪婪，无不由此而来。向外考察禽兽肉食，谷物适合人食用，不可不谨慎。
The Liver is the residence of the Hun (Ethereal Soul), its orifice is the eyes, its position corresponds to the Zhen trigram, it connects with the Qi of Spring, and primarily governs the command of spring’s ascending and activating movement. However, Wood can generate Wind, thus the *Classic* states: "All wind diseases characterized by tremors and dizziness belong to the Liver." It also states: "When Yang Qi is subjected to excessive mental and physical exertion, it becomes hyperactive; if Essence is exhausted and accumulated upon during Summer, it causes Jian Jue (Frying Syncope)." If Qi is in the process of ascending, but exertion is excessive, then Yang Qi expands outward while Essence is depleted inward. If pathogenic, aberrant Qi accumulates for a long time during Spring without dissipating, and has not recovered by Summer, then Fire becomes vigorous while True Yin is like being fried; as Fire flares upward, deficient Qi rebels and ascends, hence it is called Jian Jue. According to the *Mai Jie Lun* (Chapter on Pulse Explanation): "When Liver Qi loses regulation and one is prone to anger, it is named Jian Jue." One should guard against anger to nourish Yang, allowing the life-generating Qi to be born endlessly. It also states: "Great anger causes the form and Qi to sever, and Blood stagnates at the upper part, causing Bo Jue (Thinning Syncope)." 'Wan' means stagnation. Anger injures the Liver; the Liver is the Sea of Blood. Anger causes Qi to ascend; when Qi rebels and severs, Blood stagnates in the Upper Jiao. Mutual pressure is called 'Bo', and Qi rebellion is called 'Jue'. Fearing disorder of Qi and Blood, it is called Bo Jue. Accumulation at the upper part inevitably leads to syncope and vomiting. Bo Jue occurs when there is an excess and abundance of Qi and Blood. Therefore, the Liver stores Blood; when Blood is harmonious, the body is lustrous; when Blood is deficient, the body is withered. Thus, the key to nourishing the Liver lies in guarding against distracting thoughts/desires, which is the first method of preserving life.
The Spleen is the root of the Post-Heaven (Acquired) constitution, the granary of the human body. The Spleen corresponds to the Earth of the Central Palace; Earth is the mother of all things. Just as a newborn infant, if it does not eat for a day, it will hunger; if it does not eat for seven days, the intestines and stomach will dry up and die. The *Classic* states: "If one can digest grain, one prospers; if one cannot digest grain, one perishes." Generally, when Grain Qi enters the Stomach, it spreads and distributes throughout the Six Fu Organs, making the Qi harmonious, regulating the Five Zang Organs, and generating Blood, upon which humans rely for life. However, Earth dislikes dampness and prefers dryness. Drinking water should not be excessive; if excessive, dampness prevails and health is compromised. Eating food should not be excessive; if excessive, stagnation occurs and digestion is difficult, leading to disease. Thus, diet is used to nourish life, but gluttony without satiety can also harm life. The *Wu Li Lun* states: "When Grain Qi exceeds Yuan Qi (Original Qi), the person becomes fat but short-lived." The art of nurturing nature involves keeping Grain Qi low so that disease does not arise. If this applies to Grain Qi, how much more so does overindulgence in the Five Flavors harm the Five Viscera! Even worse, extensively searching for rare delicacies and competing for novelty, one may not know their properties, flavors, toxicity, and whether they are suitable or contraindicated for one's viscera. Therefore, the sages of the West advising us to abstain from killing and adopt vegetarianism is fundamentally no different from the Dao. If one abstains from killing, one's nature becomes compassionate and good thoughts arise; if one eats vegetarian food, the mind becomes clear and the intestines and stomach become pure. Without wrath and without greed, all stems from this. Externally examining meat from poultry and beasts, grains are suitable for humans; one must be cautious.