（灵枢本藏篇 全）
黄帝问于岐伯曰∶人之血气精神者，所以奉生而周于性命者也。（奉，养也。周，给也。人身以血气为本，精神为用，
合是四者以奉生，而性命周全矣。）经脉者，所以行血气而营阴阳，濡筋骨、利关节者也。（经脉者，即营气之道。营，
运也。濡，润也。营行脉中，故主于里而利筋骨。）卫气者，所以温分肉，充皮肤，肥腠理，司关阖者也。（肉有分理，
故云分肉。卫行脉外，故主表而司皮毛之关阖。）志意者，所以御精神，收魂魄，适寒温，和喜怒者也。（御，统御也。
适，调燮也。）是故血和，则经脉流行，营复阴阳，筋骨劲强，关节清利矣。（复，包藏也。）卫气和，则分肉解利，皮肤
调柔，腠理 密矣。（ 音致。）志意和，则精神专直，魂魄不散，悔怒不起，五脏不受邪矣。（专直，如易系所谓其静也
专、其动也直，言其专一而正也。）寒温和，则六腑化谷，风痹不作，经脉通利，肢节得安矣。此人之常平也。（凡此者，
是皆常人之平者也。）五脏者，所以藏精神血气魂魄者也。（如疾病类宣明五气所谓。）六腑者，所以化水谷而行津液者也。
此人之所以具受于天也，无愚智贤不肖，无以相倚也。（倚，偏也。一日当作异。）然有其独尽天寿 而无邪僻之病，百
年之衰，虽犯风雨卒（猝同）。寒大暑，犹有弗能害也。（此言天禀有出常之强者。）有其不离屏蔽室内，无怵惕之恐，然
犹不免于病何也？愿闻其故。（此言天禀有出常之弱者。）岐伯对曰∶窘乎哉问也。五脏者，所以参天地，副阴阳，而连
四时，化五节者也。（窘，言难也。参， 同。副，配也。连，通也。化五节者，应五行之节序而为之变化也。）五脏者，
固有小大高下坚脆端正偏倾者，六腑亦有小大长短浓薄结直缓急。凡此二十五者各不同，或善或恶，或吉或凶，请言其
方。（言所以为强弱者，皆由脏腑之气致然也。）
心小则安，邪弗能伤，易伤以忧；心大则忧不能伤，易伤于邪。心高则满于肺中， 而善忘，难开以言；心下则藏
外，易伤于寒，易恐以言。心坚则脏安守固，心脆则善病消瘅热中。心端正则和利难伤，心偏倾则操持不一、无守司也。
（心小则怯，故必多忧。大则不固，故邪易伤之。高则满于肺而窍多不利，下则阳气抑而神必不扬，心脆者火必易动，
偏倾者不得其中，此其所以各有病也。 ，闷也。消瘅，内热病也。 ，美本切。瘅音丹，又上、去二声。）
肺小则少饮，不病喘喝；肺大则多饮，善病胸痹喉痹逆气。肺高则上气肩息咳；肺下则居贲迫肺，善胁下痛。肺坚
则不病咳上气，肺脆则苦病消瘅易伤。肺端正则和利难伤，肺偏倾则胸偏痛也。（喘喝，气喘声急也。肩息咳，耸肩喘息
而咳也。居当作苦，肺下则气道不利，故苦于贲迫而胁下痛也。贲，奔、秘二音。）
肝小则脏安，无胁下之病；肝大则逼胃迫咽，迫咽则苦膈中且胁下痛。肝高则上支贲切，胁 ，为息贲；肝下则逼
胃，胁下空，胁下空则易受邪。肝坚则脏安难伤，肝脆则善病消瘅易伤。肝端正则和利难伤，肝偏倾则胁下痛也。（上支
贲切，谓肝经上行之支脉，贲壅迫切，故胁为 闷、为息贲喘急也。左右两胁皆肝胆之经，所以肝病者多见于胁。）
脾小则脏安，难伤于邪也；脾大则苦凑 而痛，不能疾行。脾高则 引季胁而痛；脾下则下加于大肠，下加于大肠
则脏苦受邪。脾坚则脏安难伤，脾脆则善病消瘅易伤。脾端正则和利难伤，脾偏倾则善满善胀也。（凑，塞也。 ，胁下
软肉处也。季胁。小肋也。 音秒。）
肾小则脏安难伤；肾大则善病腰痛，不可以俯仰，易伤以邪。肾高则苦背膂痛，不可以 仰；肾下则腰尻痛，不可
以仰，为狐疝。肾坚则不病腰背痛，肾脆则善病消瘅易伤。肾端正则和利难伤，肾偏倾则苦腰尻痛也。（膂音吕，夹脊
肉也。 ，俯同。尻，开高切，尾 骨也。）凡此二十五变者，人之所苦常病。（五变者，曰小大，曰高下，曰坚脆，曰
端正，曰偏倾也。人有五脏，脏有五变，是为二十五变，人所苦于常病也。）
黄帝曰∶何以知其然也？岐伯曰∶赤色小理者心小，粗理者心大。无 KT 者心高， KT 小短举者心下。 KT
长者心下坚， KT 弱小以薄者心脆。 KT 直下不举者心端正， KT 倚一方者心偏倾也。（理，肉理也。 KT
，音结于，鸠尾骨也。）
白色小理者肺小，粗理者肺大。巨肩反膺陷喉者肺高，合腋张胁者肺下。好肩背浓者肺坚，肩背薄者肺脆。背膺浓
者肺端正，胁偏疏者肺偏倾也。（胸前两旁为膺，胸突而向外者是为反膺。肩高胸突，其喉必缩，是为陷喉。合腋张胁者，
腋敛胁开也。胁偏疏者，胁骨欹斜而不密也。）
青色小理者肝小，粗理者肝大。广胸反 者肝高，合胁兔 者肝下。胸胁好者肝坚，胁骨弱者肝脆。膺腹好相得者
肝端正，胁骨偏举者肝偏倾也。（胫骨近足之细处曰 ，今详此反 兔 以候肝，似以胁下之骨为 也。反 者，胁骨高
而张也。兔 者，胁骨低合如兔也。 音敲。）
黄色小理者脾小，粗理者脾大。揭唇者脾高，唇下纵者脾下。唇坚者脾坚，唇大而不坚者脾脆。唇上下好者脾端正，
唇偏举者脾偏倾也。（脾气通于口，其荣在唇，故脾之善恶，验于唇而可知也。）
黑色小理者肾小，粗理者肾大。高耳者肾高，耳后陷者肾下。耳坚者肾坚，耳薄不坚者肾脆。耳好前居牙车者肾端
正，耳偏高者肾偏倾也。（肾气通于耳，故肾之善恶，验于耳而可知也。）凡此诸变者，持则安，减则病也。（凡以上诸变，
使能因其偏而善为持守，则可获安；若少有损减，则不免于病矣。）
帝曰∶善。然非余之所问也。愿闻人之有不可病者，至尽天寿，虽有深忧大恐怵惕之志，犹不能减也，甚寒大热不
能伤也；其有不离屏蔽室内，又无怵惕之恐，然不免于病者何也？愿闻其故。（减，损也。不可病者，病不能入也。不免
于病者，常多病也。二者相远，故以为问。）岐伯曰∶五脏六腑，邪之舍也，请言其故。五脏皆小者，少病，苦 心，大
愁忧；五脏皆大者，缓于事，难使以忧。五脏皆高者，好高举措；五脏皆下者，好出人下。五脏皆坚者，无病；五脏皆
脆者，不离于病。五脏皆端正者，和利得人心；五脏皆偏倾者，邪心而善盗，不可以为人平，反复言语也。（五脏六腑，
所以藏精神水谷者也，一有不和，邪乃居之，故曰邪之舍也。不可以为人平，谓其心邪多昧，便佞不可化也。）
黄帝曰∶愿闻六腑之应。岐伯答曰∶肺合大肠，大肠者皮其应。心合小肠，小肠者脉其应。肝合胆，胆者筋其应。
脾合胃，胃者肉其应。肾合三焦膀胱，三焦膀胱者腠理毫毛其应。（肺本合皮，而大肠亦应之，心本合脉，而小肠亦应之，
胆胃皆然，故表里之气相同也。惟是肾本合骨，而此云三焦膀胱者腠理毫毛其应何也？如五癃津液别篇曰，三焦出气以
温肌肉、充皮毛，此其所以应腠理毫毛也。肾合三焦膀胱义，见本类前三。）
黄帝曰∶应之奈何？岐伯曰∶肺应皮，皮浓者大肠浓，皮薄者大肠薄。皮缓腹里大者大肠大而长，皮急者大肠急而
短。皮滑者大肠直，皮肉不相离者大肠结。（此下皆言六腑之应。肺与大肠为表里，肺应皮，故大肠腑状，亦可因皮而知
也。不相离者，坚实之谓。）
心应脉，皮浓者脉浓，脉浓者小肠浓；皮薄者脉薄，脉薄者小肠薄。皮缓者脉缓，脉缓者小肠大而长；皮薄而脉波
小者，小肠小而短。诸阳经脉皆多纡屈者，小肠结。（心与小肠为表里，心应脉，故小肠腑状，亦可因脉而知也。然脉行
皮肉之中，何以知其浓薄？但察其皮肉，即可知也。冲，虚也。诸阳经脉，言脉之浮浅而外见者也。纡屈，盘曲不舒之
谓。纡音于。）
脾应肉，肉 坚大者胃浓，肉 么者胃薄。肉 小而么者胃不坚；肉 不称身者胃下，胃下者下管约不利。肉 不
坚者胃缓，肉 无小里累者胃急。肉 多少里累者胃结，胃结者上管约不利也。（脾与胃为表里，脾应肉，故胃腑之状，
亦可因肉而知也。 ，肉之聚处也。么，细薄也。约，不舒也。少里累之义未详，高志斋谓揣其 肉而少有累然结实者
之谓。 ，劬允切。称，去声。）
肝应爪，爪浓色黄者胆浓，爪薄色红者胆薄。爪坚色青者胆急，爪濡色赤者胆缓。爪直色白无约者胆直，爪恶色黑
多纹者胆结也。（肝与胆为表里，肝应爪，故胆腑之状，亦可因爪而知也。结者，胆气不舒之谓。）
肾应骨，密理浓皮者三焦膀胱浓，粗理薄皮者三焦膀胱薄。疏腠理者三焦膀胱缓，皮急而无毫毛者三焦膀胱急。毫
毛美而粗者三焦膀胱直，稀毫毛者三焦膀胱结也。（肾与膀胱为表里，而三焦亦合于肾，故上文曰肾合三焦膀胱，腠理毫
毛其应，所以三焦膀胱之状，可因腠理毫毛而知也。）
黄帝曰∶浓薄美恶皆有形，愿闻其所病。岐伯答曰∶视其外应以知其五内，则知所病矣。（外形既明，五内可察，病
亦因而可知矣。所谓病者，如上文二十五变之类皆是也。）
《灵枢·本藏》篇（全文）
黄帝向岐伯问道：人的血、气、精神，是用来供养生命并周全性命的。（“奉”，是供养的意思。“周”，是供给充足的意思。人身以血气为根本，精神为作用，结合这四个方面来供养生命，性命就能周全了。）经脉，是用来运行血气、营运阴阳、濡润筋骨、滑利关节的。（经脉，就是营气运行的道路。营，是运转的意思。濡，是滋润的意思。营气行于脉中，所以主里而利于筋骨。）卫气，是用来温煦分肉、充实皮肤、肥厚腠理、主管毛孔开阖的。（肌肉有纹理，所以叫分肉。卫气行于脉外，所以主表而主管皮毛的开阖。）志意，是用来统御精神、收敛魂魄、适应寒温、调和喜怒的。（御，是统御的意思。适，是调燮的意思。）因此，血气和顺，则经脉流行，营气包藏阴阳，筋骨强劲，关节清利通畅。（复，是包藏的意思。）卫气和顺，则分肉解利，皮肤调柔，腠理致密。（“緻”音zhì。）志意和顺，则精神专一正直，魂魄不散乱，悔恨愤怒不起，五脏就不受邪气侵袭了。（专直，如《易经·系辞》所说“其静也专、其动也直”，意思是专一而端正。）寒温适宜，则六腑消化水谷，风痹不发生，经脉通利，肢节安和。这就是常人的健康状态。（凡是这些，都是常人的平和状态。）
五脏，是用来储藏精神、血气、魂魄的。（如疾病类《宣明五气》篇所述。）六腑，是用来消化水谷、运行津液的。这是人从先天禀受的，无论愚笨还是聪明、贤良还是不肖，都没有什么偏倚。（倚，是偏倚的意思。另一种说法认为当作“异”。）然而，有的人完全顺应自然寿命，没有邪僻的疾病，即使到了百岁衰老之时，虽然遭遇风雨、突然的寒冷或大暑，也不能伤害他。（这是说天赋禀赋有超出常人强健的。）有的人不离开遮蔽的室内，没有惊恐忧虑，然而仍然不免于生病，为什么呢？希望听您讲讲其中的缘故。（这是说天赋禀赋有超出常人虚弱的。）
岐伯回答说：问得真难啊！五脏，是用来参配天地、副合阴阳、连接四时、化应五行节序的。（窘，是说困难。参，同“叁”。副，是配合的意思。连，是通达的意思。化应五行节序，是指顺应五行的节律而变化。）五脏，本来就有大小、高下、坚脆、端正、偏倾的不同；六腑也有大小、长短、浓薄、结直、缓急的区别。凡此二十五种情况各不相同，有的好有的坏，有的吉有的凶，请让我说说其中的道理。（说的是决定强弱的原因，都是由脏腑之气导致的。）
心小则安定，邪气不能伤害，但容易因忧愁而受伤；心大则忧愁不能伤害，但容易受邪气侵袭。心位置高则满溢于肺中，导致胸闷且善忘，难以用言语开导；心位置低则脏气外露，容易受寒邪伤害，容易因言语而恐惧。心坚实则脏气安守稳固，心脆弱则容易患消瘅、热中等病。心端正则和气顺利，难以受伤；心偏倾则操持不一，没有坚守的主见。（心小则胆怯，所以多忧。心大则不固，所以邪气易伤。心高则满于肺而窍道多不利，心低则阳气被抑而神气必不昂扬，心脆者火气必易动，心偏倾者不得中正，这就是它们各自致病的原因。“闷”，指胸闷。消瘅，是内热病。“美本切”是注音。“瘅”音dān，又读上声、去声。）
肺小则饮水少，不患喘喝病；肺大则饮水多，容易患胸痹、喉痹、逆气病。肺位置高则气机上逆，耸肩喘息咳嗽；肺位置低则压迫贲门迫近肺脏，容易胁下疼痛。肺坚实则不患咳嗽气逆病，肺脆弱则苦于消瘅病，容易受邪。肺端正则和气顺利，难以受伤；肺偏倾则胸部一侧疼痛。（喘喝，指气喘声急。肩息咳，指耸肩喘息而咳。原文“居”当作“苦”，肺下则气道不利，所以苦于贲门压迫而胁下痛。“贲”音bēn、mì二音。）
肝小则脏气安和，无胁下之病；肝大则压迫胃和咽，压迫咽则苦于膈中及胁下疼痛。肝位置高则向上支撑贲门迫切，胁部胀闷，导致息贲病；肝位置低则压迫胃，胁下空虚，胁下空虚则容易受邪气侵袭。肝坚实则脏气安和，难以受伤；肝脆弱则容易患消瘅病，容易受邪。肝端正则和气顺利，难以受伤；肝偏倾则胁下疼痛。（向上支撑贲门迫切，指肝经上行支脉，贲壅迫切，所以胁部胀闷、息贲喘急。左右两胁都是肝胆经络所过，所以肝病多见于胁部。）
脾小则脏气安和，难受邪气伤害；脾大则苦于凑聚胁下而痛，不能快步行走。脾位置高则牵引季胁而痛；脾位置低则下加于大肠，下加于大肠则脏气苦于受邪。脾坚实则脏气安和，难以受伤；脾脆弱则容易患消瘅病，容易受邪。脾端正则和气顺利，难以受伤；脾偏倾则容易胀满、容易腹胀。（凑，是塞聚的意思。“䐜”，指胁下软肉处。季胁，是小肋。“䐜”音miǎo。）
肾小则脏气安和，难以受伤；肾大则容易患腰痛，不能俯仰，容易受邪气伤害。肾位置高则苦于背脊疼痛，不能俯身；肾位置低则腰尻疼痛，不能仰身，导致狐疝。肾坚实则不患腰背痛，肾脆弱则容易患消瘅病，容易受邪。肾端正则和气顺利，难以受伤；肾偏倾则苦于腰尻疼痛。（“膂”音lǚ，指夹脊肉。“俯”同“俛”。“尻”音kāo，尾骨也。）
凡此二十五种变化，是人经常遭受痛苦的疾病。（五变，指小大、高下、坚脆、端正、偏倾。人有五脏，每脏有五变，共二十五变，是人常患的痛苦疾病。）
黄帝说：怎么知道是这样的呢？岐伯说：面色赤红、纹理细密的，心小；纹理粗疏的，心大。没有鸠尾骨的，心高；鸠尾骨短小上举的，心下。鸠尾骨长的，心下而坚实；鸠尾骨弱小且薄的，心脆弱。鸠尾骨直下不上举的，心端正；鸠尾骨偏向一方的，心偏倾。（理，指肌肉纹理。“KT”，音jié yú，指鸠尾骨。）
面色白、纹理细密的，肺小；纹理粗疏的，肺大。肩膀宽大、胸骨反张、咽喉凹陷的，肺高；腋下收敛、胁肋开张的，肺下。肩膀背部丰厚的，肺坚实；肩膀背部单薄的，肺脆弱。背部胸前丰厚的，肺端正；胁肋骨骼偏斜稀疏的，肺偏倾。（胸前两旁为膺，胸突向外的是反膺。肩高胸突，喉咙必缩，这叫陷喉。腋下收敛胁肋开张，指腋敛胁开。胁肋偏斜稀疏，指胁骨欹斜不紧密。）
面色青、纹理细密的，肝小；纹理粗疏的，肝大。胸廓宽广、胁骨反张的，肝高；胁骨低合如兔形的，肝下。胸胁形态好的，肝坚实；胁骨弱小的，肝脆弱。胸腹形态相称协调的，肝端正；胁骨偏斜上举的，肝偏倾。（胫骨近足之细处曰“胻”，此处详考“反胻”、“兔胻”以候肝，似乎是以胁下之骨为“胻”。反胻，指胁骨高而张开。兔胻，指胁骨低合如兔形。“胻”音qiāo。）
面色黄、纹理细密的，脾小；纹理粗疏的，脾大。嘴唇翻揭的，脾高；唇下垂纵的，脾下。嘴唇坚实的，脾坚实；嘴唇大而不坚实的，脾脆弱。嘴唇上下形态好的，脾端正；嘴唇偏斜上举的，脾偏倾。（脾气通于口，其荣华表现在唇，所以脾的好坏，通过观察唇可知。）
面色黑、纹理细密的，肾小；纹理粗疏的，肾大。耳朵高的，肾高；耳后凹陷的，肾下。耳朵坚实的，肾坚实；耳朵薄且不坚实的，肾脆弱。耳朵形态好且前位于牙车处的，肾端正；耳朵偏高的，肾偏倾。（肾气通于耳，所以肾的好坏，通过观察耳可知。）
凡以上各种变化，若能持守得当则安，若有减损则病。（以上诸变，如果能因其偏颇而善于持守，就可以获得平安；如果稍有损减，就不免生病。）
黄帝说：好。但这不是我问的。我希望了解那些不会生病的人，直到享尽天年，虽然有深重的忧愁、巨大的恐惧惊惕之心，也不能减损他的健康，严寒酷暑也不能伤害他；而那些不离开遮蔽的室内，又没有惊恐忧虑，然而仍然不免于生病的人，为什么呢？希望听您讲讲其中的缘故。（减，是损伤的意思。不可病者，指病邪不能侵入。不免于病者，指经常多病。两者相差甚远，所以以此发问。）
岐伯说：五脏六腑，是邪气寄居的场所，请让我讲讲其中的缘故。五脏都小的，很少生病，但内心愁苦，常有深重忧愁；五脏都大的，对事情迟缓，难以用忧愁使其困扰。五脏都高的，喜好高远的举措；五脏都低的，喜好居于人下。五脏都坚实的，没有疾病；五脏都脆弱的，离不开疾病。五脏都端正的，和气顺利，得人心；五脏都偏倾的，心存邪念且善于盗窃，不能为人公正平直，说话反复无常。（五脏六腑，是用来储藏精神和水谷的，一旦不和，邪气就会占据，所以说邪之舍也。不可以为人平，指其心邪多昧，巧言令色不可教化。）
黄帝说：希望了解六腑的对应关系。岐伯回答说：肺与大肠相合，大肠对应皮；心与小肠相合，小肠对应脉；肝与胆相合，胆对应筋；脾与胃相合，胃对应肉；肾与三焦、膀胱相合，三焦和膀胱对应腠理毫毛。（肺本合皮，而大肠也对应它，心本合脉，而小肠也对应它，胆和胃也是这样，所以表里之气相同。只是肾本合骨，这里却说三焦膀胱对应腠理毫毛，为什么呢？如《五癃津液别》篇所说，三焦出气以温肌肉、充皮毛，这就是它对应腠理毫毛的原因。肾合三焦膀胱的含义，见本类前三篇。）
黄帝说：对应的道理是怎样的？岐伯说：肺对应皮，皮厚的，大肠厚；皮薄的，大肠薄。皮松弛、腹部宽大的，大肠大而长；皮紧张的，大肠急而短。皮滑的，大肠直；皮肉紧密结合不离散的，大肠结。（以下皆讲六腑的对应。肺与大肠为表里，肺应皮，所以大肠腑的状态，也可以通过皮来知晓。不相离，指坚实。
心对应脉，皮厚的，脉厚，脉厚的，小肠厚；皮薄的，脉薄，脉薄的，小肠薄。皮松弛的，脉缓，脉缓的，小肠大而长；皮薄而脉细小的，小肠小而短。所有阳经脉络大多迂曲屈折的，小肠结。（心与小肠为表里，心应脉，所以小肠腑的状态，也可以通过脉来知晓。然而脉行于皮肉之中，怎么知道其厚薄？只要观察其皮肉即可知。冲，指虚。诸阳经脉，指浮浅而外见的脉。纡屈，指盘曲不舒展。“纡”音yū。）
脾对应肉，肌肉丰厚坚实的，胃厚；肌肉细小的，胃薄。肌肉细小且薄的，胃不坚实；肌肉与身体不相称的，胃下，胃下的，下脘约束不利。肌肉不坚实的，胃缓；肌肉没有细密纹理的，胃急。肌肉多少且有细密纹理的，胃结，胃结的，上脘约束不利。（脾与胃为表里，脾应肉，所以胃腑的状态，也可以通过肌肉来知晓。“䐃”，指肌肉聚积处。“么”，指细薄。“约”，指不舒。少里累的意义不详，高志斋认为是揣测其䐃肉而稍有累然结实的样子。“䐃”音qú yǔn。称，去声。）
肝对应爪甲，爪甲厚颜色黄的，胆厚；爪甲薄颜色红的，胆薄。爪甲坚硬颜色青的，胆急；爪甲濡软颜色赤的，胆缓。爪甲直颜色白无约束的，胆直；爪甲恶浊颜色黑多纹的，胆结。（肝与胆为表里，肝应爪，所以胆腑的状态，也可以通过爪甲来知晓。结者，指胆气不舒。）
肾对应骨，纹理细密、皮厚的，三焦膀胱厚；纹理粗疏、皮薄的，三焦膀胱薄。腠理疏松的，三焦膀胱缓；皮紧张且无毫毛的，三焦膀胱急。毫毛美观而粗壮的，三焦膀胱直；毫毛稀少的，三焦膀胱结。（肾与膀胱为表里，而三焦也合于肾，所以上文说肾合三焦膀胱，腠理毫毛是其对应，所以三焦膀胱的状态，可以通过腠理毫毛来知晓。）
黄帝说：厚薄美恶都有外形表现，希望了解它们所致的疾病。岐伯回答说：观察外部对应征象来推知内脏状况，就知道所患的疾病了。（外形既然明了，内脏可以察知，疾病也因此可知了。所谓疾病，如上文的二十五变之类皆是。）
*Ling Shu: Ben Cang* Chapter (Full Text)
The Yellow Emperor asked Qibo: The blood, qi, and spirit of a person are what nourish life and ensure the completeness of nature and destiny. ("Feng" means to nourish. "Zhou" means to supply sufficiently. The human body takes blood and qi as its root, and spirit as its function. Combining these four aspects to nourish life ensures the completeness of nature and destiny.) The meridians are what transport blood and qi, circulate yin and yang, moisten sinews and bones, and facilitate joint movement. (The meridians are the pathways of Ying Qi circulation. "Ying" means to circulate. "Ru" means to moisten. Ying Qi circulates within the vessels, thus governing the interior and benefiting sinews and bones.) Wei Qi is what warms the muscle intervals, fills the skin, thickens the interstices, and controls the opening and closing of pores. (Muscles have grain patterns, hence called "fen rou". Wei Qi circulates outside the vessels, thus governing the exterior and controlling the opening and closing of hair follicles and skin.) Zhi Yi (Will and Intent) is what commands the spirit, gathers the soul and ethereal soul, adapts to cold and heat, and harmonizes joy and anger. ("Yu" means to command. "Shi" means to regulate.) Therefore, when blood and qi are harmonious, the meridians flow smoothly, Ying Qi encompasses yin and yang, sinews and bones are strong, and joints are clear and free. ("Fu" means to encompass.) When Wei Qi is harmonious, the muscle intervals are loose and beneficial, the skin is supple and soft, and the interstices are dense. ("Zhi" sounds like zhì.) When Zhi Yi is harmonious, the spirit is focused and upright, the soul and ethereal soul do not scatter, regret and anger do not arise, and the Zang organs are not invaded by pathogenic factors. ("Zhuan Zhi" refers to what the *I Ching Commentary* says: "In stillness it is focused; in motion it is straight," meaning focused and upright.) When cold and heat are moderate, the Fu organs digest food and water, wind-bi does not occur, the meridians are unobstructed, and limbs and joints are at peace. This is the normal state of health for ordinary people. (All these refer to the peaceful state of ordinary people.)
The Zang organs store spirit, blood, qi, soul, and ethereal soul. (As described in the *Xuan Ming Wu Qi* chapter of the Disease category.) The Fu organs transform food and water and distribute fluids and moisture. These are endowments received from Heaven. Whether one is foolish or wise, virtuous or unworthy, there is no bias. ("Yi" means bias. Another reading suggests it should be "yi" [different].) However, some individuals fully enjoy their natural lifespan without deviant diseases. Even in old age, despite encountering wind and rain, sudden cold, or intense heat, they cannot be harmed. (This refers to those with innate constitution stronger than average.) Others do not leave sheltered rooms and have no fear or anxiety, yet they still fall ill. Why? I wish to hear the reason. (This refers to those with innate constitution weaker than average.)
Qibo replied: Your question is difficult! The Zang organs correspond to Heaven and Earth, match Yin and Yang, connect with the Four Seasons, and transform according to the Five Phases' rhythms. ("Jiong" means difficult. "Can" is synonymous with "san" [three]. "Fu" means to match. "Lian" means to connect. Transforming according to five rhythms means changing in accordance with the seasonal order of the Five Phases.) The Zang organs naturally vary in size (large/small), position (high/low), texture (firm/brittle), alignment (upright/tilted). The Fu organs also vary in size, length, thickness, structure (knotted/straight), and tension (loose/tight). All twenty-five variations differ from person to person, ranging from good to bad, auspicious to inauspicious. Let me explain the principles. (These determine strength or weakness, caused by the Qi of the Zang and Fu organs.)
If the Heart is small, it is stable, and pathogens cannot harm it, but it is easily injured by worry; if large, worry cannot harm it, but it is easily injured by pathogens. If high, it presses against the Lungs, causing chest fullness and forgetfulness, making it hard to guide with words; if low, the organ's Qi leaks outward, easily injured by cold, and easily frightened by words. If firm, the organ is secure and stable; if brittle, it is prone to Xiao Dan (wasting-thirst) and internal heat. If upright, harmony prevails and injury is difficult; if tilted, willpower is inconsistent and lacks steadfastness. (Small Heart implies timidity, leading to much worry. Large Heart is unstable, so pathogens easily invade. High Heart presses on Lungs, blocking orifices. Low Heart suppresses Yang Qi, dimming Spirit. Brittle Heart fire moves easily. Tilted Heart lacks centrality. "Men" means chest fullness. Xiao Dan is an internal heat disease.)
If the Lungs are small, drinking is minimal, and wheezing does not occur; if large, drinking is excessive, prone to Xiong Bi (chest bi), Hou Bi (throat bi), and rebellious Qi. If high, Qi rebels upward, causing shoulder-lifting breathing and cough; if low, it presses on the贲 (Bī) gate near the Lungs, causing pain under the ribs. If firm, cough and rebellious Qi do not occur; if brittle, suffering from Xiao Dan and susceptibility to pathogens. If upright, harmony prevails and injury is difficult; if tilted, pain occurs on one side of the chest. (Wheezing refers to急促 breath sounds. Shoulder-lifting cough involves shrugging shoulders while coughing. "Ju" should be "ku" [suffer]. Low Lungs obstruct airways, causing suffering from pressure under ribs. "Ben" sounds like bēn or mì.)
If the Liver is small, the organ is safe, with no rib-side pain; if large, it presses on the Stomach and throat, causing difficulty in the diaphragm and rib-side pain. If high, it supports upward against the Bī gate, causing rib distension and Xī Bēn (asthma/wheezing); if low, it presses on the Stomach, leaving the rib area empty and susceptible to pathogens. If firm, the organ is safe and hard to injure; if brittle, prone to Xiao Dan and easy injury. If upright, harmony prevails and injury is difficult; if tilted, rib-side pain occurs. (Upward support against Bī gate refers to Liver meridian branches causing obstruction and urgency. Both left and right hypochondrium are Liver/Gallbladder meridians, so Liver diseases often manifest there.)
If the Spleen is small, the organ is safe and hard to injure; if large, it causes congestion and pain in the hypochondrium, preventing fast walking. If high, it pulls on the季胁 (minor ribs) causing pain; if low, it adds weight to the Large Intestine, making the organ susceptible to pathogens. If firm, the organ is safe and hard to injure; if brittle, prone to Xiao Dan and easy injury. If upright, harmony prevails and injury is difficult; if tilted, prone to fullness and bloating. ("Cou" means congestion. "Chen" refers to soft flesh under the ribs. Ji Xie are minor ribs. "Chen" sounds like miǎo.)
If the Kidneys are small, the organ is safe and hard to injure; if large, prone to lower back pain, inability to bend or extend, and easy injury by pathogens. If high, suffering from back and spine pain, unable to bend; if low, pain in the loins and sacrum, unable to extend, leading to Hu Shan (fox hernia). If firm, no back pain; if brittle, prone to Xiao Dan and easy injury. If upright, harmony prevails and injury is difficult; if tilted, suffering from loins and sacrum pain. ("Lv" sounds like lǚ, referring to muscles along the spine. "Fu" is same as "min". "Kao" sounds like kāo, referring to the coccyx.)
These twenty-five variations are common ailments that cause suffering. (The five variations are: size, position, texture, alignment, tilt. Humans have five Zang organs, each with five variations, totaling twenty-five, which are common sources of suffering.)
The Yellow Emperor asked: How do we know this? Qibo replied: Red complexion with fine texture indicates Small Heart; coarse texture indicates Large Heart. Absence of Jiuwei bone indicates High Heart; short and elevated Jiuwei bone indicates Low Heart. Long Jiuwei bone indicates firm Low Heart; weak and thin Jiuwei bone indicates brittle Heart. Straight, non-elevated Jiuwei bone indicates Upright Heart; tilted Jiuwei bone indicates Tilted Heart. (Texture refers to muscle grain. "KT" sounds like jié yú, referring to the Jiuwei bone.)
White complexion with fine texture indicates Small Lungs; coarse texture indicates Large Lungs. Broad shoulders, reversed sternum, and depressed throat indicate High Lungs; tucked armpits and spread ribs indicate Low Lungs. Thick shoulders and back indicate firm Lungs; thin shoulders and back indicate brittle Lungs. Thick back and chest indicate Upright Lungs; slanted and sparse ribs indicate Tilted Lungs. (Sides of chest are Ying. Protruding chest is reversed Ying. High shoulders and protruding chest cause throat retraction, called depressed throat. Tucked armpits and spread ribs mean armpits gathered and ribs open. Slanted sparse ribs mean ribs are oblique and not dense.)
Green complexion with fine texture indicates Small Liver; coarse texture indicates Large Liver. Wide chest and reversed ribs indicate High Liver; ribs low and closed like a rabbit indicate Low Liver. Good chest and rib shape indicate firm Liver; weak ribs indicate brittle Liver. Harmonious chest and abdomen indicate Upright Liver; slanted and raised ribs indicate Tilted Liver. (Lower shin bone near foot is "Heng". Here, analyzing "reversed Heng" and "rabbit Heng" to inspect Liver suggests using subcostal bones as "Heng". Reversed Heng means ribs high and open. Rabbit Heng means ribs low and closed like a rabbit. "Heng" sounds like qiāo.)
Yellow complexion with fine texture indicates Small Spleen; coarse texture indicates Large Spleen. Everted lips indicate High Spleen; drooping lips indicate Low Spleen. Firm lips indicate firm Spleen; large but not firm lips indicate brittle Spleen. Well-formed upper and lower lips indicate Upright Spleen; slanted and raised lips indicate Tilted Spleen. (Spleen Qi connects to the mouth, its glory manifests in the lips, so Spleen condition is visible in the lips.)
Black complexion with fine texture indicates Small Kidneys; coarse texture indicates Large Kidneys. High ears indicate High Kidneys; depressed ear lobes indicate Low Kidneys. Firm ears indicate firm Kidneys; thin and unfirm ears indicate brittle Kidneys. Ears well-shaped and positioned forward at the jaw indicate Upright Kidneys; high-set ears indicate Tilted Kidneys. (Kidney Qi connects to the ears, so Kidney condition is visible in the ears.)
Regarding all these variations, maintaining balance brings peace; reduction leads to disease. (If one can maintain balance despite deviations, peace is achieved; slight reduction leads to illness.)
The Yellow Emperor said: Excellent. But this is not what I asked. I wish to know about those who cannot be diseased, living out their natural lifespan. Even with deep sorrow or great fear, their health is not diminished, nor are they harmed by extreme cold or heat. Conversely, why do those who stay indoors without fear still fall ill? Please explain. (Reduction means damage. "Cannot be diseased" means pathogens cannot enter. "Cannot avoid disease" means frequently ill. These are far apart, hence the question.)
Qibo said: The Zang and Fu organs are abodes for pathogens. Let me explain. If all Zang organs are small, few illnesses occur, but the person suffers inner distress and deep worry; if all are large, affairs are handled slowly, and worry cannot trouble them. If all are high, the person prefers lofty actions; if all are low, the person prefers to submit to others. If all are firm, there is no disease; if all are brittle, disease is constant. If all are upright, harmony prevails and wins hearts; if all are tilted, the mind is crooked, prone to theft, unjust, and speech is inconsistent. (Zang and Fu store spirit and nutrients. Disharmony allows pathogens to reside, hence "abode of pathogens". "Unjust" means the mind is obscure and deceitful, inculturable.)
The Yellow Emperor asked: I wish to know the correspondence of the Fu organs. Qibo answered: The Lung corresponds to the Large Intestine, which corresponds to the skin. The Heart corresponds to the Small Intestine, which corresponds to the vessels. The Liver corresponds to the Gallbladder, which corresponds to the sinews. The Spleen corresponds to the Stomach, which corresponds to the flesh. The Kidney corresponds to the Sanjiao and Bladder, which correspond to the interstices and body hair. (Lung matches skin, Large Intestine responds similarly; Heart matches vessels, Small Intestine responds similarly. This applies to Gallbladder and Stomach too, so exterior-interior Qi is identical. Kidney matches bone, but here Sanjiao/Bladder match interstices/hair. As per *Wu Long Jin Ye Bie*, Sanjiao emits Qi to warm muscles and fill hair, hence the correspondence. See previous chapters for Kidney-Sanjiao/Bladder theory.)
The Yellow Emperor asked: How does the correspondence work? Qibo said: Lung corresponds to skin. Thick skin indicates thick Large Intestine; thin skin indicates thin Large Intestine. Loose skin and large abdomen indicate large and long Large Intestine; tight skin indicates urgent and short Large Intestine. Smooth skin indicates straight Large Intestine; skin and flesh tightly adhered indicate knotted Large Intestine. (Below discusses Fu organ correspondences. Lung/Large Intestine are exterior-interior. Lung matches skin, so Large Intestine status is known via skin. "Not separating" means firm.)
Heart corresponds to vessels. Thick skin indicates thick vessels, indicating thick Small Intestine; thin skin indicates thin vessels, indicating thin Small Intestine. Loose skin indicates slow vessels, indicating large and long Small Intestine; thin skin and small vessels indicate small and short Small Intestine. All Yang meridians being tortuous indicate knotted Small Intestine. (Heart/Small Intestine are exterior-interior. Heart matches vessels, so Small Intestine status is known via vessels. Vessels run in skin/flesh; skin/flesh observation reveals vessel thickness. "Chong" means void. Yang meridians are superficial. "Yu Qu" means tortuous.)
Spleen corresponds to flesh. Thick and firm flesh indicates thick Stomach; thin flesh indicates thin Stomach. Small and thin flesh indicates unfirm Stomach. Flesh disproportionate to body indicates low Stomach, where lower constriction is ineffective. Unfirm flesh indicates slow Stomach. Flesh lacking fine texture indicates urgent Stomach. Flesh with varying amounts of fine texture indicates knotted Stomach, where upper constriction is ineffective. (Spleen/Stomach are exterior-interior. Spleen matches flesh, so Stomach status is known via flesh. "Chen" means muscle accumulation. "Me" means thin. "Yue" means uncomfortable. "Shao Li Lei" meaning is unclear; Gao Zhizhai interprets it as feeling slight firmness in the muscle mass. "Chen" sounds like qú yǔn. "Cheng" is falling tone.)
Liver corresponds to nails. Thick yellow nails indicate thick Gallbladder; thin red nails indicate thin Gallbladder. Hard green nails indicate urgent Gallbladder; soft red nails indicate slow Gallbladder. Straight white nails without constraint indicate straight Gallbladder; ugly black nails with many lines indicate knotted Gallbladder. (Liver/Gallbladder are exterior-interior. Liver matches nails, so Gallbladder status is known via nails. Knotted means Gallbladder Qi is stagnant.)
Kidney corresponds to bones. Fine texture and thick skin indicate thick Sanjiao/Bladder; coarse texture and thin skin indicate thin Sanjiao/Bladder. Loose interstices indicate slow Sanjiao/Bladder; tight skin without hair indicates urgent Sanjiao/Bladder. Beautiful and coarse hair indicates straight Sanjiao/Bladder; sparse hair indicates knotted Sanjiao/Bladder. (Kidney/Bladder are exterior-interior; Sanjiao combines with Kidney. Hence earlier statement that Kidney matches Sanjiao/Bladder, responding via interstices/hair. Thus, Sanjiao/Bladder status is known via interstices/hair.)
The Yellow Emperor said: Thickness, thinness, beauty, and ugliness all have external forms. I wish to know the diseases they cause. Qibo answered: Observe external correspondences to know internal states, and you will know the disease. (Once external form is clear, internal organs can be inspected, and disease thereby known. Diseases refer to the twenty-five variations mentioned above.)