（《素问·宣明五气篇》全）
五味所入∶酸入肝，（酸化从木也。）辛入肺，（辛化从金也。）苦入心，（苦化从火也。）咸入肾，（咸化从水也。）甘
入脾，（甘化从土也。）是谓五入。（五味各从其类，同气相求也。《九针论》仍有淡入胃一句。）
五气所病∶心为噫，（噫，嗳气也。遍考《本经》，绝无嗳气一证，而惟言噫者，盖即此也。按《九针论》曰∶心为
噫。《刺禁论》曰∶刺中心，一日死，其动为噫。《痹论》曰∶心痹者，嗌干善噫。是皆言噫出于心也。然《诊要经终论》
曰∶太阴终者，善噫善呕。《脉解篇》曰∶太阴所谓上走心为噫者，阴盛而上走于阳明，阳明络属心，故曰上走心为噫也。
《口问篇》曰∶寒气客于胃，厥逆从下上散，复出于胃，故为噫。由此观之，是心脾胃三脏皆有是证，盖由火土之郁，
而气有不得舒伸，故为此证。噫，伊芳、隘二音。《释义》曰∶饱食息也。《礼记》注曰∶不寤之声。）肺为咳，（肺主气，
其属金，邪挟金声，故病为咳。咳，康益切。）肝为语，（问答之声曰语，语出于肝，象木有枝条，多委曲也。）脾为吞，
（脾受五味，故为吞。象土包容，为物所归也。）肾为欠、为嚏，（欠，呵欠也。嚏，喷嚏也。阳未静而阴引之，故为欠。
阳欲达而阴发之，故为嚏。阴盛于下，气化于水，所以皆属乎肾。故凡阳盛者不欠，下虚者无嚏，其由于肾也可知。欠、
嚏二义，具《口问篇》，详本类后七十九。嚏音帝。）胃为气逆、为哕、为恐，（胃为水谷之海，胃有不和，则为气逆。哕，
呃逆也，胃中有寒则为哕。恐，肾之志也，胃属土，肾属水，土邪伤肾则为恐，故皆涉于胃也。哕，于决切。详义见针
刺类五十三。）大肠、小肠为泄，（大肠为传道之府，小肠为受盛之府，小肠之清浊不分，则大肠之传道不固，故为泄利。）
下焦溢为水，（下焦为分注之所，气不化则津液不行，故溢于肌肉而为水。）膀胱不利为癃，不约为遗溺，（膀胱为津液之
腑，其利与不利皆由气化。有邪实膀胱，气不通利而为癃者；有肾气下虚，津液不化而为癃者，此癃闭之有虚实也。若
下焦不能约束而为遗溺者，以膀胱不固，其虚可知。然《本输篇》曰∶三焦者，太阳之别也，并太阳之正，入络膀胱，
约下焦，实则闭癃，虚则遗溺。盖三焦为中渎之腑，水道之所由出，故三焦亦属膀胱也。癃，良中切。溺，娘料切。）胆
为怒，（怒为肝志而胆亦然者，肝胆相为表里，其气皆刚，而肝取决于胆也。）是谓五病。（脏腑各五也。）
五精所并∶精气并于心则喜，（并，聚也，精气五脏各有所藏也。并于心者，火之气也。气并于心则神有余，故其志
为喜。然《本神篇》曰∶肺喜乐无极则伤魄。正以心火实而乘肺金也。）并于肺则悲，（气并于肺则乘肝而为悲，肝之虚
也。《本神篇》曰∶肝悲哀动中则伤魂。）并于肝则忧，（气并于肝，则乘脾而为忧，脾之虚也。《本神篇》曰∶脾忧愁不
解则伤意。）并于脾则畏，（气并于脾，则脾实乘肾，故为畏。《本神篇》曰∶恐惧而不解则伤精。）并于肾则恐，（气并于
肾而乘心之虚，则为恐。《本神篇》曰∶心怵惕思虑则伤神，神伤则恐惧自失。）是谓五并，虚而相并者也。（脏气有不足，
则胜气得相并也。《九针论》曰∶五精之气并于脏也。）
五脏所恶∶心恶热，（心本属火，过热则病，故恶热。）肺恶寒，（肺属金而主皮毛，金寒则病，故恶寒。）肝恶风，（肝
属木，其应风，感风则伤筋，故恶风。）脾恶湿，（脾属土，其应湿，湿胜则伤肌肉，故恶湿。）肾恶燥，（肾属水而藏精，
燥胜则伤精，故恶燥）。是谓五恶。
五脏化液∶心为汗，（心主血，汗则血之余也。）肺为涕，（涕出于鼻，肺之窍也。）肝为泪，（泪出于目，肝之窍也。）
脾为涎，（涎出于口，脾之窍也。）肾为唾，（唾生于舌下，足少阴肾脉循喉咙挟舌本也。）是谓五液。
五味所禁∶辛走气，气病无多食辛；（辛能散气也。）咸走血，血病无多食咸；（血得咸则凝结不流也。《五味论》曰∶
血与咸相得则凝。详气味类三。）苦走骨，骨病无多食苦；（苦性沉降，阴也；骨属肾，亦阴也。骨得苦，则沉阴益甚，
骨重难举矣，故骨病者禁苦。《五味论》曰∶苦走骨，多食之令人变呕。上二节，按《九针论》曰∶苦走血，病在血，无
食苦；咸走骨，病在骨，无食咸。与此稍异，盖火化苦，故走血，水化咸，故走骨，义亦当然也。）甘走肉，肉病无多食
甘；（甘能缓中，善生胀满，故肉病者无多食甘。《五味论》曰∶甘走肉，多食之令人 心， ，美本切。）酸走筋，筋病
无多食酸；（酸能收缩，故病在筋者无多食酸。《五味论》曰∶酸走筋，多食之令人癃。）是谓五禁，无令多食。（《九针论》
曰∶口嗜而欲食之，不可多也，必自裁也，命曰五裁。）
五病所发∶阴病发于骨，（骨属肾，肾者阴中之阴也。）阳病发于血，（血属心，心者阳中之阳也。）阴病发于肉，（肉
属脾，脾者阴中之至阴也。）阳病发于冬，（阴胜则阳病也。）阴病发于夏，（阳胜则阴病也。）是谓五发。（按∶《九针论》
尚有以味发于气一句，盖食入于阴，则长气于阳，故味发于气也。）
五邪所乱∶邪入于阳则狂，（邪入阳分，则为阳邪，邪热炽盛，故病为狂。《生气通天论》曰∶阴不胜其阳，则脉流
薄疾，并乃狂。）邪入于阴则痹，（邪入阴分，则为阴邪，阴盛则血脉凝涩不通，故病为痹，《寿夭刚柔篇》曰∶病在阴命
曰痹。《九针论》曰∶邪入于阴，则为血痹。）搏阳则为巅疾，（搏，击也。巅，癫也。邪搏于阳，则阳气受伤，故为癫疾。
上文言邪入于阳则狂者，邪助其阳，阳之实也。此言搏阳则为巅疾者，邪伐其阳，阳之虚也。故有为狂为巅之异。《九针
论》曰∶邪入于阳，转则为癫疾。言转入阴分，故为癫也。）搏阴则为喑，（邪搏于阴，则阴气受伤，故声为喑哑。阴者，
五脏之阴也。盖心主舌，而手少阴心脉上走喉咙系舌本；手太阴肺脉循喉咙；足太阴脾脉上行结于咽，连舌本，散舌下；
足厥阴肝脉循喉咙之后上入颃颡，而筋脉络于舌本；足少阴肾脉循喉咙系舌本，故皆主病喑也。《九针论》曰∶邪入于阴，
转则为喑。言转入阳分则气病，故为喑也。按∶《难经》曰∶重阳者狂，重阴者癫。巢元方曰∶邪入于阴则为癫。王叔和
云∶阴附阳则狂，阳附阴则癫。孙思邈曰∶邪入于阳则为狂，邪入于阴则为血痹。邪入于阳，传则为癫痉；邪入于阴，
传则为痛喑。此诸家之说虽若不同，而意不相远，皆可参会其义。）阳入之阴则静，（阳敛则藏，故静。）阴出之阳则怒，
（阴发则躁，故怒。）是谓五乱。
五邪所见∶春得秋脉，夏得冬脉，长夏得春脉，秋得夏脉，冬得长夏脉，（五脉互胜，病胜藏也，故曰五邪。）名曰
阴出之阳，病善怒不治，（《阴阳别论》曰∶所谓阴者，真藏也。所谓阳者，胃脘之阳也。凡此五邪，皆以真藏脉见而胃
气绝，故曰阴出之阳。阴盛阳衰，土败木贼，故病当善怒，不可治也。真藏义，详脉色类二十六七。）是谓五邪皆同，命
死不治。（此明五脉皆然也。）
五脏所藏∶心藏神，（精气之灵明也。《本神篇》曰∶两精相搏谓之神。）肺藏魄，（精气之质地也。《本神篇》曰∶并
精而出入者谓之魄。）肝藏魂，（神气之佐辅也。（《本神篇》曰∶随神往来者谓之魂。）脾藏意，（神有所注者也。《本神篇》
曰∶心有所忆谓之意。）肾藏志，（意有专一者也。《本神篇》曰∶意之所存谓之志。《九针论》曰∶肾藏精、志也。）是谓
五脏所藏。（五义俱详藏象类九。）
五脏所主∶心主脉，（心主血脉，应火之动而营运周身也。）肺主皮，（肺主皮毛，应金之坚而保障全体，捍御诸邪也。）
肝主筋，（肝主筋膜，应木之柔而联系关节也。）脾主肉，（脾主肌肉，应土之浓而蓄养万物也。）肾主骨，（肾主骨髓，应
水石之沉而为立身之干，为万化之原也。）是谓五主。
五劳所伤∶久视伤血，（久视则劳神，故伤血，《营卫生会篇》曰∶血者神气也。）久卧伤气，（久卧则阳气不伸，故
伤气。）久坐伤肉，（久坐则血脉滞于四体，故伤肉。）久立伤骨，（立者之劳在骨也。）久行伤筋，（行者之劳在筋也。）是
谓五劳所伤。
五脉应象∶肝脉弦，（软弱而滑，端直以长，其应春。）心脉钩，（来盛去衰，外实内虚，其应夏。）脾脉代，（代，更
代也。脾脉和软，分王四季，如春当和软而兼弦，夏当和软而兼钩，秋当和软而兼毛，冬当和软而兼石，随时相代故曰
代，此非中止之谓。详按在脉色类四。）肺脉毛，（脉来浮虚，轻如毛羽，其应秋。）肾脉石，（沉坚如石，其应冬。）是谓
五脏之脉。（按∶《九针论》有与本篇稍异者，悉已采附前注中，其他相同之文，俱不重载。）
（《素问·宣明五气篇》全文）
五味各自进入相应的脏腑：酸味入肝，（酸味化生归属于木行。）辛味入肺，（辛味化生归属于金行。）苦味入心，（苦味化生归属于火行。）咸味入肾，（咸味化生归属于水行。）甘味入脾，（甘味化生归属于土行。）这称为“五入”。（五味各自顺应其五行属性，同气相求。《九针论》中还有“淡味入胃”一句。）
五脏之气失调所致的病症：心气失调表现为嗳气，（噫，即嗳气。遍查《黄帝内经》各篇，绝无专门论述嗳气的证候，而只提及“噫”，大概就是指此症。按《九针论》说：“心气失调表现为噫。”《刺禁论》说：“针刺中心脏，一天后死亡，其动作为噫。”《痹论》说：“心痹患者，咽喉干燥且经常嗳气。”这些都是说噫出自于心。然而，《诊要经终论》说：“太阴经气竭绝者，经常嗳气并呕吐。”《脉解篇》说：“太阴经所说的‘气上走于心导致噫’，是因为阴气盛而上行于阳明经，阳明经络属于心，所以说气上走于心导致噫。”《口问篇》说：“寒气客居在胃，厥逆之气从下向上散开，又出于胃，所以产生噫。”由此看来，心、脾、胃三脏都有这种证候，大概是由于火气和土气郁结，导致气机不能舒展，从而产生此症。噫，读音为伊、隘二音。《释义》说：“饱食后的叹息声。”《礼记》注解说：“睡醒时发出的声音。”）肺气失调表现为咳嗽，（肺主气，其五行属金，邪气挟带金的声音，所以病发为咳嗽。咳，读音为康益切。）肝气失调表现为多言，（问答的声音称为语，语出于肝，象征树木有枝条，多曲折变化。）脾气失调表现为吞咽动作异常，（脾受纳五味，所以表现为吞。象征土能包容，万物归附于此。）肾气失调表现为呵欠和喷嚏，（欠，即呵欠。嚏，即喷嚏。阳气未静而被阴气牵引，所以打呵欠。阳气欲达表而被阴气激发，所以打喷嚏。阴气在下部旺盛，气化源于水，所以这些都归属于肾。因此，凡是阳气盛的人不打呵欠，下部虚亏的人不打喷嚏，其原因在于肾是显而易见的。呵欠和喷嚏两义，详见《口问篇》，在本类第七十九节中有详细说明。嚏，读音为帝。）胃气失调表现为气逆、呃逆和恐惧，（胃是水谷之海，胃气不和，就会产生气逆。哕，即呃逆，胃中有寒则发生哕。恐，是肾的情志，胃属土，肾属水，土邪伤及肾则产生恐惧，所以这些都涉及胃。哕，读音为于决切。详细含义见针灸类第五十三节。）大肠和小肠气失调表现为泄泻，（大肠是传导之腑，小肠是受盛之腑，小肠清浊不分，则大肠的传导功能不固，所以发生泄利。）下焦气机失常溢出水液，（下焦是水液分流之处，气不化则津液不行，所以溢出到肌肉成为水肿。）膀胱气化不利表现为癃闭，约束无力表现为遗尿，（膀胱是津液之腑，其通利与否都取决于气化。有因邪气实于膀胱，气不通利而致癃闭的；有因肾气下虚，津液不化而致癃闭的，这是癃闭证的虚实之分。若下焦不能约束而导致遗尿的，由于膀胱不固，其虚损可知。然而《本输篇》说：“三焦，是足太阳膀胱经的别络，与足太阳正脉并行，入络于膀胱，约束下焦，实证则闭癃，虚证则遗溺。”大概因为三焦是中渎之腑，是水道所出之处，所以三焦也归属于膀胱。癃，读音为良中切。溺，读音为娘料切。）胆气失调表现为易怒，（怒是肝的情志，但胆亦然，肝胆互为表里，其气皆刚强，而肝的决断取决于胆。）这称为“五病”。（五脏各有一种主要病变表现。）
五脏精气偏聚：精气聚于心得喜悦，（并，即聚集，精气在五脏各有藏守。精气聚于心，是火之气。气聚于心则神有余，所以情志表现为喜。然而《本神篇》说：“肺喜乐无极则伤魄。”正是由于心火实盛而乘克肺金所致。）精气聚于肺则悲伤，（气聚于肺则乘克肝木而致悲，这是肝虚的表现。《本神篇》说：“肝悲哀动中则伤魂。”）精气聚于肝则忧愁，（气聚于肝则乘克脾土而致忧，这是脾虚的表现。《本神篇》说：“脾忧愁不解则伤意。”）精气聚于脾则畏惧，（气聚于脾，则脾实乘克肾水，所以表现为畏。《本神篇》说：“恐惧而不解则伤精。”）精气聚于肾则恐惧，（气聚于肾而乘克心之虚，所以表现为恐。《本神篇》说：“心怵惕思虑则伤神，神伤则恐惧自失。”）这称为“五并”，是脏气虚弱而胜气相并的结果。（脏气有不足，则胜气得相并。《九针论》说：“五精之气并于脏。”）
五脏所厌恶的因素：心恶热，（心本属火，过热则生病，所以恶热。）肺恶寒，（肺属金而主皮毛，金寒则生病，所以恶寒。）肝恶风，（肝属木，其应风，感风则伤筋，所以恶风。）脾恶湿，（脾属土，其应湿，湿胜则伤肌肉，所以恶湿。）肾恶燥，（肾属水而藏精，燥胜则伤精，所以恶燥）。这称为“五恶”。
五脏所化的体液：心化为汗，（心主血，汗是血的余沥。）肺化为涕，（涕出于鼻，鼻是肺之窍。）肝化为泪，（泪出于目，目是肝之窍。）脾化为涎，（涎出于口，口是脾之窍。）肾化为唾，（唾生于舌下，足少阴肾脉循喉咙夹舌根。）这称为“五液”。
五味所禁忌：辛味走气，气病不要多吃辛味；（辛味能发散气。）咸味走血，血病不要多吃咸味；（血得咸味则凝结不流动。《五味论》说：“血与咸味相合则凝。详见气味类第三节。）苦味走骨，骨病不要多吃苦味；（苦性沉降，属阴；骨属肾，亦属阴。骨得苦味，则沉阴更甚，骨重难举，所以骨病患者禁食苦味。《五味论》说：“苦走骨，多食之令人变呕。”以上两节，按《九针论》说：“苦走血，病在血，勿食苦；咸走骨，病在骨，勿食咸。”与此稍有不同，大概因为火化苦，故走血，水化咸，故走骨，道理也是当然的。）甘味走肉，肉病不要多吃甘味；（甘能缓中，善生胀满，所以肉病患者勿多食甘味。《五味论》说：“甘走肉，多食之令人心中烦闷，美本切。”）酸味走筋，筋病不要多吃酸味；（酸能收缩，所以病在筋者勿多食酸味。《五味论》说：“酸走筋，多食之令人癃。”）这称为“五禁”，不要让病人多吃。（《九针论》说：“口中嗜好想吃某种食物，不可多吃，必须自我节制，这叫做五裁。”）
五种病变的发生部位：阴病发于骨，（骨属肾，肾是阴中之阴。）阳病发于血，（血属心，心是阳中之阳。）阴病发于肉，（肉属脾，脾是阴中之至阴。）阳病发于冬，（阴胜则阳病。）阴病发于夏，（阳胜则阴病。）这称为“五发”。（按：《九针论》还有“以味发于气”一句，大概食物进入阴分，则长养阳气，所以味发于气。）
五种邪气扰乱的情况：邪气侵入阳分则发狂，（邪入阳分，则为阳邪，邪热炽盛，所以病发为狂。《生气通天论》说：“阴不胜其阳，则脉流薄疾，并乃狂。”）邪气侵入阴分则成痹，（邪入阴分，则为阴邪，阴盛则血脉凝涩不通，所以病发为痹，《寿夭刚柔篇》说：“病在阴命曰痹。《九针论》说：“邪入于阴，则为血痹。”）邪气搏结于阳则发巅疾，（搏，击也。巅，癫也。邪气搏结于阳，则阳气受伤，所以发癫疾。上文说邪入于阳则狂，是邪助其阳，阳之实证。这里说搏阳则为巅疾，是邪伐其阳，阳之虚证。所以有发狂和发癫的区别。《九针论》说：“邪入于阳，转则为癫疾。”指转入阴分，所以为癫。）邪气搏结于阴则发喑，（邪气搏结于阴，则阴气受伤，所以声音喑哑。阴，指五脏之阴。盖心主舌，手少阴心脉上走喉咙系舌本；手太阴肺脉循喉咙；足太阴脾脉上行结于咽，连舌本，散舌下；足厥阴肝脉循喉咙之后上入颃颡，而筋脉络于舌本；足少阴肾脉循喉咙系舌本，所以都主病喑。《九针论》说：“邪入于阴，转则为喑。”指转入阳分则气病，所以为喑。按：《难经》说：“重阳者狂，重阴者癫。”巢元方说：“邪入于阴则为癫。”王叔和说：“阴附阳则狂，阳附阴则癫。”孙思邈说：“邪入于阳则为狂，邪入于阴则为血痹。邪入于阳，传则为癫痉；邪入于阴，传则为痛喑。”这些诸家之说虽然看似不同，但意思不相远，都可以参考参悟其义。）阳气入于阴分则安静，（阳敛则藏，所以静。）阴气出于阳分则发怒，（阴发则躁，所以怒。）这称为“五乱”。
五种邪气所见到的脉象：春季见到秋季的脉，夏季见到冬季的脉，长夏见到春季的脉，秋季见到夏季的脉，冬季见到长夏的脉，（五脉互胜，病胜藏也，所以叫五邪。）名叫阴出之阳，病易怒且难治，（《阴阳别论》说：“所谓阴者，真藏脉也。所谓阳者，胃脘之阳也。”凡此五邪，都是以真藏脉出现而胃气绝，所以叫阴出之阳。阴盛阳衰，土败木贼，所以病当善怒，不可治也。真藏脉的含义，详见脉色类第二十六七节。）这称为五邪皆同，预后不良，注定死亡且不可治。（此处说明五种脉象都是如此。）
五脏所藏的精神活动：心藏神，（精气之灵明。《本神篇》说：“两精相搏谓之神。”）肺藏魄，（精气之质地。《本神篇》说：“并精而出入者谓之魄。”）肝藏魂，（神气之佐辅。《本神篇》说：“随神往来者谓之魂。”）脾藏意，（神有所注。《本神篇》说：“心有所忆谓之意。”）肾藏志，（意有专一。《本神篇》说：“意之所存谓之志。《九针论》说：“肾藏精、志也。”）这称为五脏所藏。（五义俱详藏象类第九节。）
五脏所主的形体组织：心主脉，（心主血脉，应火之动而营运周身。）肺主皮，（肺主皮毛，应金之坚而保障全体，捍御诸邪。）肝主筋，（肝主筋膜，应木之柔而联系关节。）脾主肉，（脾主肌肉，应土之浓而蓄养万物。）肾主骨，（肾主骨髓，应水石之沉而为立身之干，为万化之原。）这称为五主。
五种劳倦所伤：久视伤血，（久视则劳神，所以伤血，《营卫生会篇》说：“血者神气也。”）久卧伤气，（久卧则阳气不伸，所以伤气。）久坐伤肉，（久坐则血脉滞于四肢，所以伤肉。）久立伤骨，（站立之劳在骨。）久行伤筋，（行走之劳在筋。）这称为五劳所伤。
五脏脉象应合的自然景象：肝脉弦，（软弱而滑，端直以长，其应春。）心脉钩，（来盛去衰，外实内虚，其应夏。）脾脉代，（代，更代也。脾脉和软，分王四季，如春当和软而兼弦，夏当和软而兼钩，秋当和软而兼毛，冬当和软而兼石，随时相代故曰代，这不是中止的意思。详细考证在脉色类第四节。）肺脉毛，（脉来浮虚，轻如毛羽，其应秋。）肾脉石，（沉坚如石，其应冬。）这称为五脏之脉。（按：《九针论》有与本篇稍异的地方，都已采录附在前面的注释中，其他相同的文字，都不再重复记载。）
(Full text of *Xuanming Wuqi Pian* from the *Suwen*)
The five flavors enter corresponding organs: Sour flavor enters the Liver, (Sour transformation belongs to Wood.) Pungent flavor enters the Lungs, (Pungent transformation belongs to Metal.) Bitter flavor enters the Heart, (Bitter transformation belongs to Fire.) Salty flavor enters the Kidneys, (Salty transformation belongs to Water.) Sweet flavor enters the Spleen, (Sweet transformation belongs to Earth.) This is called the "Five Entrances." (Each of the five flavors follows its respective category; like qi seeks like. The *Jiuzhen Lun* also contains a phrase "Bland flavor enters the Stomach.")
Diseases caused by the five organ qi: Disharmony of Heart qi manifests as belching, (Yi refers to belching. A thorough examination of the *Neijing* reveals no specific syndrome dedicated solely to belching, but only mentions "yi," which likely refers to this condition. According to the *Jiuzhen Lun*: "Heart disharmony manifests as yi." The *Cijin Lun* states: "If needling strikes the Heart, death occurs within one day, and the movement is yi." The *Bilun* states: "Patients with Heart Bi suffer from dry throat and frequent belching." All these indicate that yi originates from the Heart. However, the *Zhengyao Jingzhong Lun* states: "When Taiyin qi exhausts, there is frequent belching and vomiting." The *Maixie Pian* explains: "What Taiyin refers to as 'qi moving up to the Heart causing yi' is due to excess Yin moving upward to Yangming; Yangming meridians connect to the Heart, hence 'qi moving up to the Heart causes yi.'" The *Kouwen Pian* states: "Cold pathogen lodges in the Stomach, rebellious qi scatters upward from below and exits through the Stomach, thus causing yi." From this perspective, the Heart, Spleen, and Stomach all present this syndrome, likely due to the stagnation of Fire and Earth qi, preventing smooth flow, thereby causing this condition. Yi is pronounced as Yi or Ai. The *Shiyi* defines it as: "A sigh after a full meal." The commentary on the *Liji* says: "A sound made upon waking." Lung qi disharmony manifests as cough, (The Lungs govern Qi; their element is Metal; pathogens carrying the sound of Metal cause cough. Ke is pronounced Kangyi.) Liver qi disharmony manifests as excessive talking, (The sound of questioning and answering is called Yu; Yu originates from the Liver, symbolizing tree branches that are numerous and winding.) Spleen qi disharmony manifests as swallowing abnormalities, (The Spleen receives the five flavors, thus manifesting as swallowing. It symbolizes Earth's capacity to contain, where all things return.) Kidney qi disharmony manifests as yawning and sneezing, (Qian refers to yawning. Ti refers to sneezing. When Yang is not yet tranquil and is drawn by Yin, yawning occurs. When Yang desires to reach the exterior but is triggered by Yin, sneezing occurs. Yin is abundant below, and qi transformation arises from Water, so both belong to the Kidneys. Therefore, those with excess Yang do not yawn, and those with deficiency below do not sneeze; the cause lies in the Kidneys. The meanings of yawning and sneezing are detailed in the *Kouwen Pian*, specifically in section 79 of this category. Ti is pronounced Di.) Stomach qi disharmony manifests as rebellious Qi, hiccups, and fear, (The Stomach is the Sea of Water and Grain; if Stomach qi is disharmonious, rebellious Qi arises. Yue refers to hiccups; cold in the Stomach causes hiccups. Fear is the emotion of the Kidneys; the Stomach belongs to Earth, and the Kidneys to Water; when Earth pathogen injures the Kidneys, fear arises, so all involve the Stomach. Yue is pronounced Yujue. Detailed meaning is found in Acupuncture Category 53.) Large Intestine and Small Intestine qi disharmony manifests as diarrhea, (The Large Intestine is the Fu organ of transmission; the Small Intestine is the Fu organ of reception. If the Small Intestine fails to separate clear from turbid, the Large Intestine's transmission becomes unsecured, leading to diarrhea.) Overflow of fluids from the Lower Jiao, (The Lower Jiao is the site of distribution; if Qi does not transform, body fluids do not move, thus overflowing into muscles to form edema.) Inability to urinate (Long) due to Bladder dysfunction, and enuresis due to lack of restraint, (The Bladder is the Fu organ of body fluids; its patency depends on Qi transformation. There are cases of Long due to excess pathogens in the Bladder blocking Qi flow; and cases of Long due to deficiency of Kidney Qi failing to transform fluids; these represent the excess and deficiency aspects of urinary retention. If the Lower Jiao cannot restrain urine leading to enuresis, it indicates Bladder insecurity and deficiency. However, the *Benshu Pian* states: "The Sanjiao is the branch of the Foot-Taiyang bladder meridian, running parallel to the main Taiyang channel, entering and connecting to the Bladder, restraining the Lower Jiao; excess leads to urinary retention, deficiency leads to enuresis." Since the Sanjiao is the Fu organ of waterways, the source of water passage, the Sanjiao is also associated with the Bladder. Long is pronounced Liangzhong. Niao is pronounced Niangliao.) Gallbladder qi disharmony manifests as irritability, (Irritability is the emotion of the Liver, but also applies to the Gallbladder; the Liver and Gallbladder are interior-exterior pairs, both possessing rigid Qi, and the Liver's decision-making depends on the Gallbladder.) This is called the "Five Diseases." (One primary manifestation for each of the five Zang organs.)
Convergence of the five essences: Essence Qi converging in the Heart leads to joy, (Bing means gathering; essence Qi is stored in each Zang organ. Convergence in the Heart represents Fire Qi. When Qi converges in the Heart, Shen is in excess, thus the emotion is joy. However, the *Benshen Pian* states: "Excessive joy injures the Po of the Lungs." This is because Heart Fire excess overacts on Lung Metal.) Convergence in the Lungs leads to sorrow, (Qi convergence in the Lungs overacts on Liver Wood causing sorrow, indicating Liver deficiency. The *Benshen Pian* states: "Sorrow and grief moving internally injure the Hun of the Liver.") Convergence in the Liver leads to worry, (Qi convergence in the Liver overacts on Spleen Earth causing worry, indicating Spleen deficiency. The *Benshen Pian* states: "Unresolved worry injures the Yi of the Spleen.") Convergence in the Spleen leads to apprehension, (Qi convergence in the Spleen makes Spleen excess overact on Kidney Water, thus manifesting as apprehension. The *Benshen Pian* states: "Unresolved fear injures the Jing.") Convergence in the Kidneys leads to fear, (Qi convergence in the Kidneys overacts on Heart deficiency, thus manifesting as fear. The *Benshen Pian* states: "Startled fright and overthinking injure the Shen; when Shen is injured, one loses oneself in fear.") This is called the "Five Converences," resulting from Zang Qi deficiency allowing conquering Qi to converge. (When Zang Qi is deficient, conquering Qi converges upon it. The *Jiuzhen Lun* states: "The five essence Qi converge in the Zang organs.")
What the five Zang organs dislike: The Heart dislikes heat, (The Heart belongs to Fire; excessive heat causes disease, thus it dislikes heat.) The Lungs dislike cold, (The Lungs belong to Metal and govern skin and hair; Metal cold causes disease, thus they dislike cold.) The Liver dislikes wind, (The Liver belongs to Wood, corresponds to wind; contracting wind injures sinews, thus it dislikes wind.) The Spleen dislikes dampness, (The Spleen belongs to Earth, corresponds to dampness; excess dampness injures muscles, thus it dislikes dampness.) The Kidneys dislike dryness, (The Kidneys belong to Water and store Essence; excess dryness injures Essence, thus they dislike dryness.) This is called the "Five Dislikes."
The five fluids transformed by the Zang organs: The Heart transforms sweat, (The Heart governs Blood; sweat is the surplus of Blood.) The Lungs transform nasal mucus, (Nasal mucus exits from the nose, the orifice of the Lungs.) The Liver transforms tears, (Tears exit from the eyes, the orifice of the Liver.) The Spleen transforms saliva, (Saliva exits from the mouth, the orifice of the Spleen.) The Kidneys transform thick saliva, (Thick saliva is produced under the tongue; the Foot-Shaoyin Kidney meridian runs along the throat and flanks the root of the tongue.) This is called the "Five Fluids."
Prohibitions regarding the five flavors: Pungent flavor moves Qi; for Qi disorders, do not consume much pungent flavor; (Pungent flavor disperses Qi.) Salty flavor moves Blood; for Blood disorders, do not consume much salty flavor; (Blood coagulates and stops flowing when exposed to salt. The *Wuwei Lun* states: "When Blood meets salt, it coagulates. See Flavor and Property Category 3.") Bitter flavor moves to Bones; for Bone disorders, do not consume much bitter flavor; (Bitter nature is sinking and descending, belonging to Yin; Bones belong to the Kidneys, also Yin. When Bones receive Bitter, Yin sinks further, making bones heavy and difficult to lift, so bone patients should avoid bitter. The *Wuwei Lun* states: "Bitter moves to Bones; consuming too much causes vomiting." Regarding the previous two sections, the *Jiuzhen Lun* states: "Bitter moves to Blood; for Blood disorders, do not eat bitter; Salty moves to Bones; for Bone disorders, do not eat salty." This differs slightly from the current text, likely because Fire transforms Bitter, so it moves to Blood, and Water transforms Salty, so it moves to Bones; the logic is consistent.) Sweet flavor moves to Flesh; for Flesh disorders, do not consume much sweet flavor; (Sweet relaxes the center and easily causes distension, so flesh patients should not eat much sweet. The *Wuwei Lun* states: "Sweet moves to Flesh; consuming too much causes heart vexation. Mei, pronunciation Benqie.") Sour flavor moves to Sinews; for Sinew disorders, do not consume much sour flavor; (Sour contracts, so for sinew disorders, do not eat much sour. The *Wuwei Lun* states: "Sour moves to Sinews; consuming too much causes urinary retention.") This is called the "Five Prohibitions"; do not allow excessive consumption. (The *Jiuzhen Lun* states: "Even if the mouth craves food, one must not eat too much; self-restraint is required. This is called the Five Restraints.")
Onset of the five diseases: Yin diseases originate in Bones, (Bones belong to the Kidneys, the Yin within Yin.) Yang diseases originate in Blood, (Blood belongs to the Heart, the Yang within Yang.) Yin diseases originate in Flesh, (Flesh belongs to the Spleen, the Ultimate Yin within Yin.) Yang diseases originate in Winter, (Yin excess causes Yang disease.) Yin diseases originate in Summer, (Yang excess causes Yin disease.) This is called the "Five Onsets." (Note: The *Jiuzhen Lun* also has "Flavors originate in Qi," implying that food entering the Yin nourishes Yang, thus flavors originate in Qi.)
Disorder caused by the five evils: Pathogens entering the Yang level cause mania, (Pathogens entering the Yang level become Yang pathogens; intense heat causes mania. The *Shengqi Tongtian Lun* states: "If Yin cannot overcome Yang, pulses flow rapidly and violently, leading to mania.") Pathogens entering the Yin level cause Bi syndrome, (Pathogens entering the Yin level become Yin pathogens; Yin excess causes blood vessels to congeal and block, leading to Bi. The *Shouyao Gangrou Pian* states: "Disease in Yin is called Bi. The *Jiuzhen Lun* states: 'Pathogens entering Yin cause Blood Bi.') Pathogens clashing with Yang cause Dian disease, (Bo means strike. Dian refers to epilepsy/manic depression. Pathogens clashing with Yang injure Yang Qi, causing Dian disease. The earlier statement "pathogens entering Yang cause mania" refers to pathogens assisting Yang, an excess condition. Here, "clashing with Yang causes Dian" refers to pathogens attacking Yang, a deficiency condition. Hence the difference between mania and Dian. The *Jiuzhen Lun* states: "Pathogens entering Yang turn into Dian disease," meaning turning into the Yin level causes Dian.) Pathogens clashing with Yin cause aphonia, (Pathogens clashing with Yin injure Yin Qi, causing hoarseness/aphonia. Yin refers to the Yin of the five Zang organs. The Heart governs the tongue, and the Hand-Shaoyin Heart meridian ascends to the throat and ties to the tongue root; the Hand-Taiyin Lung meridian circulates along the throat; the Foot-Taiyin Spleen meridian ascends to bind at the pharynx, connects to the tongue root, and spreads under the tongue; the Foot-Jueyin Liver meridian circulates behind the throat and enters the epiglottis, with sinew networks tying to the tongue root; the Foot-Shaoyin Kidney meridian circulates along the throat and ties to the tongue root; thus all govern aphonia. The *Jiuzhen Lun* states: "Pathogens entering Yin turn into aphonia," meaning turning into the Yang level causes Qi disease, hence aphonia. Note: The *Nanjing* states: "Double Yang is mania, double Yin is epilepsy." Chao Yuanfang states: "Pathogens entering Yin cause epilepsy." Wang Shuhe states: "Yin attaching to Yang is mania, Yang attaching to Yin is epilepsy." Sun Simiao states: "Pathogens entering Yang cause mania, pathogens entering Yin cause Blood Bi. Pathogens entering Yang transmit to cause Dian spasms; pathogens entering Yin transmit to cause pain and aphonia." Although these experts' views seem different, their meanings are close and can be cross-referenced.) Yang entering Yin leads to calmness, (Yang收敛 implies storage, thus calm.) Yin emerging from Yang leads to anger, (Yin emergence implies agitation, thus anger.) This is called the "Five Disorders."
Visual signs of the five evils: Autumn pulse in Spring, Winter pulse in Summer, Spring pulse in Late Summer, Summer pulse in Autumn, Late Summer pulse in Winter, (The five pulses conquer each other; disease conquers the Zang, hence called Five Evils.) Named "Yin emerging from Yang," the patient is prone to anger and is incurable, (The *Yinyang Bie Lun* states: "What is called Yin is the True Zang pulse. What is called Yang is the Yang of the stomach cavity." For all these five evils, the appearance of the True Zang pulse indicates the exhaustion of Stomach Qi, hence "Yin emerging from Yang." Yin excess and Yang decline, Earth failure and Wood attack, so the patient is prone to anger and incurable. The meaning of True Zang pulse is detailed in Pulse and Color Category 26-27.) This is called the Five Evils being identical; death is inevitable and untreatable. (This clarifies that all five pulses are alike.)
What the five Zang organs store: The Heart stores Shen (Spirit), (The spiritual clarity of essence and Qi. The *Benshen Pian* states: "The interaction of two essences is called Shen.") The Lungs store Po (Corporeal Soul), (The material quality of essence and Qi. The *Benshen Pian* states: "That which emerges and enters with essence is called Po.") The Liver stores Hun (Ethereal Soul), (The assistant to Shen. The *Benshen Pian* states: "That which accompanies Shen coming and going is called Hun.") The Spleen stores Yi (Intent), (Where Shen focuses. The *Benshen Pian* states: "Memory in the Heart is called Yi.") The Kidneys store Zhi (Will), (Focused Intent. The *Benshen Pian* states: "What remains in Intent is called Zhi. The *Jiuzhen Lun* states: 'The Kidneys store Jing and Zhi.'") This is called what the five Zang organs store. (All five meanings are detailed in Zang-Xiang Category 9.)
What the five Zang organs govern: The Heart governs vessels, (The Heart governs blood vessels, responding to the movement of Fire to circulate throughout the body.) The Lungs govern skin, (The Lungs govern skin and hair, responding to the firmness of Metal to protect the whole body and defend against pathogens.) The Liver governs sinews, (The Liver governs tendons and ligaments, responding to the flexibility of Wood to connect joints.) The Spleen governs flesh, (The Spleen governs muscles, responding to the richness of Earth to nourish all things.) The Kidneys govern bones, (The Kidneys govern bone marrow, responding to the depth of Water and Stone to serve as the pillar of the body and the origin of all transformations.) This is called the "Five Governance."
Damage caused by the five labors: Prolonged viewing injures Blood, (Prolonged viewing fatigues Shen, thus injuring Blood. The *Yingweishenghui Pian* states: "Blood is the spirit energy.") Prolonged lying down injures Qi, (Prolonged lying down prevents Yang Qi from extending, thus injuring Qi.) Prolonged sitting injures flesh, (Prolonged sitting causes blood stasis in the four limbs, thus injuring flesh.) Prolonged standing injures bones, (The labor of standing lies in the bones.) Prolonged walking injures sinews, (The labor of walking lies in the sinews.) This is called damage from the five labors.
Correspondence of the five pulses to phenomena: Liver pulse is Xian (Wiry), (Soft and slippery, straight and long, corresponding to Spring.) Heart pulse is Gou (Hooked), (Strong arrival and weak departure, solid outside and empty inside, corresponding to Summer.) Spleen pulse is Dai (Intermittent/Changing), (Dai means changing. The Spleen pulse is harmonious and soft, ruling each season; in Spring it is soft with a hint of Wiry, in Summer soft with Hooked, in Autumn soft with Hairy, in Winter soft with Stony; changing with time, hence Dai. This does not mean stopping. Detailed analysis is in Pulse and Color Category 4.) Lung pulse is Mao (Hairy), (Floating and empty, light as feathers, corresponding to Autumn.) Kidney pulse is Shi (Stony), (Deep and firm like stone, corresponding to Winter.) This is called the pulses of the five Zang organs. (Note: The *Jiuzhen Lun* has some differences from this chapter, which have been collected and attached to previous notes; identical texts are not repeated.)