【素】心者。君主之官也。神明出焉。肺者。相傅之官。治节出焉。（分布阴阳。主行荣卫。如调元赞化。故曰相傅。
风痹痿 之人。心欲动而手足不随者。以肺病而失其治节故也。）肝者。将军之官。谋虑出焉。（肝藏血。故善谋虑。）胆
者。中正之官。决断出焉。膻中者。臣使之官。喜乐出焉。（两乳中间名膻中。为气海。气舒则喜乐。不舒则悲愁。按素
问本篇。有膻中而无心包络。灵枢经脉篇。有心包络而无膻中。心包又名心主。居心之下。代心行事。其所生病。亦与
心同。臣使二字。正与君主相对。灵枢胀论曰。膻中者。心主之宫城也。）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。（小肠居胃之下。受盛糟粕。传入大肠。）肾者。作强之官。伎巧出焉。
（肾藏精。故多伎巧。）三焦者。决渎之官。水道出焉。（引导阴阳。开通秘塞。上焦不治。水溢高原。中焦不治。水停
中脘。下焦不治。水蓄膀胱。腔内上中下空处为三焦。马氏乃分割右肾以为三焦。欠是。）膀胱者。州都之官。津液藏焉。
气化则能出矣。（膀胱不能化气。则小便不通。）凡此十二官者。不得相失也。故主明则下安。以此养生则寿。主不明则
十二官危。使道闭塞而不通。形乃大伤。以此养生则殃。（灵兰秘典论）
【素】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。（五营运大论多化生气句。）神在天为风。在地为木。在体为筋。（五营运大论多在气为柔句。）
在脏为肝。（五营运大论多其性为暄。其德为和。其用为动。其化为荣。其虫毛。其政为散。其令宣发。其变摧拉。其眚
为陨。）在色为苍。在音为角。在声为呼。在变动为握。（木曰曲直之变也。是为搐搦。）在窍为目。（解精微论又曰。心
者。五脏之专精也。目者。其窍也。）在味为酸。在志为怒。怒伤肝。悲胜怒。风伤筋。燥胜风。酸伤筋。（酸能收缩。）
辛胜酸。（皆五行相克。）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。（五营运大论多在气为息句。）在脏为心。五营运大论多其性为暑。其德为显。其用为躁。其化为茂。其虫羽。
其政为明。其令郁蒸。其变炎烁。其眚燔KT 。）在色为赤。在音为征。在声为笑。在变动为忧。（心有余则喜不足则忧。）
在窍为舌。（舌为心苗。素问金匮真言又曰。南方赤色。入通于心。开窍于耳。昂按。耳为肾窍。然舌无窍。故心亦寄窍
于耳。是以夜卧闻声而心知也。）在味为苦。在志为喜。喜伤心。（大喜坠阳。）恐胜喜。热伤气。（即壮火食气之义。）寒
胜热。苦伤气。咸胜苦。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。（五营运大论多在气为充。其性静兼。其德为濡。其用为化。其化为盈。其虫 。其政为谧。其令云
雨。其变动注。其眚淫溃。）在色为黄。在音为宫。在声为歌。在变动为哕。（新校正云。王注作哕噫。非也。按杨上善
云。哕。气忤也。即呃逆也。）在窍为口。在味为甘。在志为思。思伤脾。怒胜思。湿伤肉。风胜湿。（如物之湿。风吹
即干。亦木克土之义。）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。其在天
为燥。在地为金。在体为皮毛。在脏为肺。（五营运大论多在气为成。其性为凉。其德为清。其用为固。其化为敛。其虫
介。其政为劲。其令雾露。其变肃杀。其眚苍落。）在色为白。在音为商。在声为哭。在变动为咳。（咳嗽。）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。（太素作燥伤皮毛。热胜燥。）辛伤皮毛。苦胜辛。北方生
寒。寒生水。水生咸。咸生肾。肾生骨髓。髓生肝。肾主耳。其在天为寒。在地为水。在体为骨。在脏为肾。（五营运大
论多在气为坚。其性为凛。其德为寒。其化为肃。其虫鳞。其政为静。其变凝冽。其眚冰雹。）在色为黑。在音为羽。在
声为呻。（呻吟。）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。（寒则血凝。）燥胜寒。咸
伤血。（咸能渗津。）甘胜咸。（阴阳应象大论。）（五营运大论亦有此段。而文尤详。故加录于注中。）
【素】脑、髓、骨、脉、胆、女子胞。此六者。地气之所生也。皆藏于阴。而象于地。故藏而不泻。名曰奇恒之府。
（王注。殊于六腑。）胃、大肠、小肠、三焦、膀胱。此五者。天气之所生也。其气象天。故泻而不藏。此受五脏浊气。
名曰传化之府。此不能久留。输泻者也。魄门亦为五脏使。（即肛门。大肠通肺。故曰魄门。）水谷不得久藏。所谓五脏
者。藏精气而不泻也。故满而不能实。六腑者。传化物而不藏。故实而不能满也。（五脏别论。）
【素】心藏神。肺藏魄。（并精而出入者为魄。）肝藏魂。（随神而往来者为魂。）脾藏意。（心有所忆谓之意。故思虑
过则伤脾。）肾藏志。（意之所存谓之志。故淫欲多则损志。）是谓五脏所藏。心为汗。肺为涕。肝为泪。脾为涎。肾为唾。
是谓五液。心恶热。肺恶寒。肝恶风。脾恶湿。肾恶燥。是谓五恶。（宣明五气论）（灵枢同。）
【素】心者。生之本。神之变也。其华在面。其充在血脉。肺者。气之本。魄之处也。其华在毛。其充在皮。肾者
主蛰。封藏之本。精之处也。其华在发。其充在骨。肝者罢（疲同。）极之本。魂之居也。（肝主筋。筋主运动。故疲劳。）
其华在爪。（爪者。筋之余。）其充在筋。以生血气。（肝属春属木。为生发之本。故经文加此句。世医动言伐肝。盖未究
内经之旨耳。）脾、胃、大肠、小肠、三焦、膀胱者。（六腑。）仓廪之本。营之居也。（营出中焦。）名曰器。能化糟粕。
转味而入出者也。其华在唇四白。其充在肌。凡十一脏。取决于胆也。（六节藏象论。）
【素】肝生于左。肺藏于右。（肺虽为五脏华盖。而其用在右。）心部于表。（心属阳。应南方。居膈上。部署视听言
动各事。故曰表。）肾治于里。（肾主封藏。）脾为之使。（营运水谷。溉灌腑脏。）胃为之市。（容受百物。如贸易之市。）
膈肓之上。中有父母。（心下膈上为肓。心为阳。主血。肺为阴。主气。父母之象。）七节之旁。中有小心。（旁者。两肾
也。中者。命门也。昂按。心者。性之郛。肾者。命之根。两肾中间一点真阳。乃生身之根蒂。义取命门。盖以此也。
中有相火。能代心君行事。故曰小心。杨上善云。脊有二十一节。肾在第七节之旁。吴鹤皋亦主其说。盖心君无为。吾
人一日动作云为。皆命门之相火也。马注云。心在五椎之下。心下有包络。属手厥阴。自五椎之下而推之。则心包当垂
至第七节而止。故曰七节之旁。中有小心。若根据此解。旁字似无着落。）（刺禁论）
【灵】何谓德气生精神、魂魄、心意、志思、智虑。曰。天之在我者。德也。地之在我者。气也。德流气薄而生者
也。故（一作初。）生之来谓之精。（易曰。男女媾精。万物化生。）两精相搏谓之神。（阴阳合撰。而神生焉。）随神往来
者谓之魂。（魂属阳。肝藏魂。人之知觉属魂。）并精而出入者谓之魄。（魄属阴。肺藏魄。人之运动属魄。）所以任物者
谓之心。（素问曰。心者君主之官也。神明出焉。以下数端皆心之用也。非心其孰能任之。）心有所忆谓之意。意之所存
谓之志。（专在于是则为志。）因志而存变谓之思。（图谋以成此志则有思。）因思而远慕谓之虑。因虑而处物谓之智。（本
神。）
【灵】两神相搏。（阴阳夫妇。）合而成形。常先身生。是谓精。上焦开发。宣五谷味。薰肤充身泽毛。若雾露之溉。
（溉灌。）是谓气。腠理发泄。汗出溱溱。是谓津。谷入气满。淖泽注于骨。骨属屈伸。泄泽。补益脑髓。皮肤润泽。是
谓液。（五癃津液别曰。三焦出气。以温肌肉。充皮肤。为其津。其流而不行者为液。）中焦受气。取汁变化而赤。是谓
血。壅遏营气。（约束也。）令无所避。是谓脉。精脱者耳聋。（肾衰。）气脱者目不明。（清阳不升。）津脱者腠理开。汗
大泄。（如油如珠者。谓之绝汗。）液脱者骨属屈伸不利。（筋失所养。）色夭。脑髓消。胫 。耳数鸣。血脱者色白。夭
然不泽。其脉空虚。（脉为血府。）（决气。）
【灵】人之血气精神者。所以奉生而周于性命者也。经脉者。所以行血气而营阴阳。濡筋骨。利关节者也。卫气者。
所以温分肉。充皮肤。肥腠理。司开阖者也。志意者。所以御精神。收魂魄。适寒温。和喜怒者也。是故血和则经脉流
行。营覆阴阳。筋骨劲强。关节清利矣。卫气和则分肉解利。皮肤调柔。腠理致密矣。志意和则精神专直。魂魄不散。
悔怒不起。五脏不受邪矣。（圣贤养德养身之要语。）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。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）
【灵】人有髓海。有血海。有气海。有水谷之海。凡此四者。以应四海也。胃者水谷之海。其输（穴俞。）上在气街。
（本经穴。即气冲。腹下夹脐。相去四寸。动脉应手。素问曰。乃冲脉所起。灵枢曰。冲脉起于肾下。出于气街。）下至
三里。（本经穴。在膝下三寸。 骨外。大筋宛宛中。）冲脉者为十二经之海。（血海。）其输上在于大杼。（膀胱经穴。项
后第一椎下。两旁各一寸五分。）下出于巨虚之上下廉。（胃经穴、上巨虚一名上廉。在三里下三寸。下巨虚在上廉下三
寸。）膻中者为气之海。（五味篇。谷始入于胃。其精微者。先出于胃之两焦。以溉五脏。别出两行营卫之道。其大气之
抟而不行者。积于胸中。命曰气海。两行营卫。谓行中焦生营行。下焦生卫也。大气。即宗气也。）其输上在柱骨之上下。
（督脉。天柱骨项后发际。颈大筋外廉陷中。）前在于人迎。（结喉旁动脉。属胃经。）脑为髓之海。其输上在于其盖。（督
脉经。顶后百会穴。）下在风府。（一名舌本。督脉经。项后入发一寸五分大筋中。）（海论）
【灵】夫胸腹。脏腑之郭也。膻中者。心主之宫城也。胃者。太仓也。咽喉小肠者。传送也。胃之五窍者。闾里门
户也。（胃有五窍。）廉泉玉英者。津液之道也。（廉泉在颔下结喉。上舌本。阴维任脉之会。玉英即玉堂。在紫宫下一寸
六分。俱任经。）故五脏六腑者。各有界畔。（胀论）
【灵】明堂者鼻也。阙者眉间也。庭者颜也。（颜。额也。）蕃者颊侧也。蔽者耳门也。（五阅五使篇。脉出于气口。
色见于明堂。五色更出。以应五时。五官已辨。阙庭必张。乃立明堂。明堂广大。蕃蔽见外。方壁高基。引垂居外。五
色乃治。平博广大。寿中百岁。五官不辨。阙庭不张。小其明堂。蕃蔽不见。又埤其墙。墙下无基。垂角去外。如是者。
虽平常殆。况加疾乎。面之地部为基。耳为蔽为墙。）（五色）
【灵】腰脊者。身之大关节也。肢胫者。人之管以趋翔也。茎垂者。（阴器。）身中之机。阴精之候。津液之道也。
（便
溺所出。刺节真邪。）
【灵】天圆地方。人头圆足方以应之。天有日月。人有两目。地有九州。人有九窍。天有风雨。人有喜怒。天有雷
电。人有音声。天有四时。人有四肢。天有五音。人有五脏。天有六律。人有六腑。天有冬夏。人有寒热。天有十日。
人有手十指。辰有十二。人有足十指茎垂（阴茎。）以应之。女子不足二节。（无茎垂与睾丸。）以抱人形。天有阴阳。人
有夫妻。岁有三百六十五日。人有三百六十节。地有高山。人有肩膝。地有深谷。人有腋 。（肩臂下隐处为腋。膝下曲
处为 。）地有十二经水。人有十二经脉。（经水篇。足太阳合清水。足少阳合渭水。足阳明合海水。足太阴合湖水。足
少阴合汝水。足厥阴合渑水。手太阳合淮水。手少阳合漯水。手阳明合江水。手太阴合河水。手少阴合济水。手心主合
漳水。）地有泉脉。人有卫气。地有草 。人有毫毛。天有昼夜。人有卧起。天有列星。人有牙齿。地有小山。人有小节。
地有山石。人有高骨。地有林木。人有募筋。地有聚邑。人有 肉。岁有十二月。人有十二节。地有四时不生草。人有
无子。此人与天地相应者也。（邪客）
【素】人皮应天。（无所不包。）肉应地。（肉属脾土。）脉应人。（内营外卫。）筋应时。声应音。阴阳合气应律。齿
面目应星。出入气应风。九窍三百六十五络应野。（针解篇）
【素】天气通于肺。（鼻受无形之天气。风寒暑湿燥热也。）地气通于嗌。（口受有形之地气。臊焦香腥腐也。）风气
【素问】心，是君主之官，神明由此产生。肺，是相傅之官，治节功能由此产生。（分布阴阳，主管运行营卫之气，如同辅佐君王调理国家，所以称为相傅。患有风痹、痿证的人，心中想要动作但手足不能随意活动，是因为肺病导致其治节功能失常的缘故。）肝，是将军之官，谋虑功能由此产生。（肝藏血，所以善于谋虑。）胆，是中正之官，决断功能由此产生。膻中，是臣使之官，喜乐情绪由此产生。（两乳中间名为膻中，为气海所在，气机舒畅则喜乐，气机不舒则悲愁。按《素问》本篇，只有膻中没有心包络；《灵枢·经脉篇》有心包络而没有膻中。心包又名心主，位于心脏下方，代替心脏行事，其所生的疾病也与心脏相同。“臣使”二字，正好与“君主”相对。《灵枢·胀论》说：膻中，是心主的宫城。）脾胃，是仓廪之官，五味由此化生。大肠，是传道之官，变化功能由此产生。小肠，是受盛之官，化物功能由此产生。（小肠位于胃之下，接受并盛纳食物残渣，传入大肠。）肾，是作强之官，伎巧功能由此产生。（肾藏精，所以多伎巧。）三焦，是决渎之官，水道由此产生。（引导阴阳，开通闭塞。上焦不治，水液泛滥于高位；中焦不治，水液停滞于中脘；下焦不治，水液蓄积于膀胱。体腔内上、中、下空虚之处即为三焦。马氏将右肾分割出来作为三焦，这是不对的。）膀胱，是州都之官，津液在此储藏，经过气化作用才能排出。（膀胱如果不能气化，就会导致小便不通。）以上这十二个脏腑器官，不能相互失调。所以君主（心）清明，下属脏腑就安定，用这种道理来养生就能长寿；君主昏昧，十二个脏腑就危险，致使通道闭塞不通，形体受到严重损伤，用这种道理来养生就会遭殃。（出自《灵兰秘典论》）
【素问】东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。肝主管眼睛。它在天表现为玄妙，在人表现为道，在地表现为化育。化育产生五味，道产生智慧，玄妙产生神。（《五运行大论》中多有“化生气”的句子。）神在天表现为风，在地表现为木，在人体组织表现为筋，在五脏表现为肝。（《五运行大论》中多有“在气为柔”的句子。）它的颜色为苍色，音律为角声，声音为呼号，变动表现为握拳。（这是木曰曲直的变动，即抽搐痉挛。）它开窍于目。（《解精微论》又说：心，是五脏的精气汇聚之处；目，是它的窍。）味道为酸，情志为怒。怒伤肝，悲能胜怒。风伤筋，燥能胜风。酸伤筋。（因为酸味具有收敛收缩的作用。）辛味能胜酸。（这都是五行相克的原理。）南方生热，热生火，火生苦，苦生心，心生血，血生脾。心主管舌头。它在天表现为热，在地表现为火，在人体组织表现为脉。（《五运行大论》中多有“在气为息”的句子。）在五脏表现为心。（《五运行大论》中多有“其性为暑”的句子。）它的颜色为赤色，音律为徵声，声音为笑，变动表现为忧。（心气有余则喜，不足则忧。）它开窍于舌。（舌为心之苗。《素问·金匮真言论》又说：南方赤色，通于心，开窍于耳。汪昂按：耳本是肾之窍，但因为舌没有单独的窍，所以心也寄窍于耳，因此夜间睡觉听到声音而心里知道。）味道为苦，情志为喜。喜伤心。（大喜会导致阳气下坠。）恐能胜喜。热伤气。（这就是壮火食气的含义。）寒能胜热。苦伤气，咸味能胜苦。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。脾主管口。它在天表现为湿，在地表现为土，在人体组织表现为肉，在五脏表现为脾。（《五运行大论》中多有“在气为充”的句子。）它的颜色为黄色，音律为宫声，声音为歌唱，变动表现为呃逆。（新校正说：王冰注本作“哕噫”，是不对的。按杨上善说：哕，就是气逆，即呃逆。）它开窍于口，味道为甘，情志为思。思伤脾，怒能胜思。湿伤肉，风能胜湿。（就像物体湿了，风吹就干，这也是木克土的道理。）甘伤肉，酸味能胜甘。西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。肺主管鼻子。它在天表现为燥，在地表现为金，在人体组织表现为皮毛，在五脏表现为肺。（《五运行大论》中多有“在气为成”的句子。）它的颜色为白色，音律为商声，声音为哭，变动表现为咳嗽。（咳嗽。）它开窍于鼻，味道为辛，情志为忧。忧伤肺，喜能胜忧。热伤皮毛，寒能胜热。（《太素》作燥伤皮毛，热胜燥。）辛伤皮毛，苦味能胜辛。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。肾主管耳朵。它在天表现为寒，在地表现为水，在人体组织表现为骨，在五脏表现为肾。（《五运行大论》中多有“在气为坚”的句子。）它的颜色为黑色，音律为羽声，声音为呻吟。（呻吟。）变动表现为战栗，它开窍于耳，味道为咸，情志为恐。恐伤肾，思能胜恐。寒伤血。（寒则血液凝滞。）燥能胜寒。咸伤血。（咸味能渗泄津液。）甘味能胜咸。（出自《阴阳应象大论》。）（《五运行大论》也有这段文字，而且内容更详细，所以加录在注释中。）
【素问】脑、髓、骨、脉、胆、女子胞。这六个器官，是由地气所生成的。它们都藏于阴，而象征大地，所以只藏精气而不泻出，命名为奇恒之府。（王冰注：不同于六腑。）胃、大肠、小肠、三焦、膀胱。这五个器官，是由天气所生成的。它们的形态象征天，所以只传导化物而不藏精气。这些器官接受五脏的浊气，命名为传化之府。这些器官不能久留食物，是输泻糟粕的器官。魄门（肛门）也是五脏的役使。（即肛门，大肠通于肺，所以叫魄门。）水谷不能在体内久藏。所谓五脏，是藏精气而不泻出的，所以保持充盈但不能被实物填满。六腑，是传导化物而不藏精气的，所以能被实物填满但不能保持充盈。（出自《五脏别论》）
【素问】心藏神，肺藏魄。（伴随精气出入的称为魄。）肝藏魂。（随神气往来的称为魂。）脾藏意。（心中有所记忆称为意，所以思虑过度会伤脾。）肾藏志。（意念所存留的称为志，所以淫欲过多会损志。）这叫做五脏所藏。心对应汗，肺对应涕，肝对应泪，脾对应涎，肾对应唾。这叫做五液。心怕热，肺怕寒，肝怕风，脾怕湿，肾怕燥。这叫做五恶。（出自《宣明五气论》，《灵枢》同。）
【素问】心，是生命的根本，神明的变化所在。它的外在荣华表现在面部，充养在血脉。肺，是气的根本，魄的居所。它的外在荣华表现在毫毛，充养在皮肤。肾，主蛰伏封藏，是精的根本。它的外在荣华表现在头发，充养在骨骼。肝，是疲劳的根本，魂的居所。（肝主管筋，筋主管运动，所以容易疲劳。）它的外在荣华表现在爪甲。（爪甲是筋的余气。）充养在筋，以生化血气。（肝属春，属木，是生发的根本，所以经文加上这句话。世医动不动就说要伐肝，大概是没有探究《内经》的宗旨吧。）脾、胃、大肠、小肠、三焦、膀胱，这六腑，是仓廪的根本，营气所在的处所。（营气出于中焦。）命名为器，能消化糟粕，转化滋味并出入身体。它的外在荣华表现在口唇四周的白色肌肉，充养在肌肉。凡十一脏（五脏六腑），都取决于胆。（出自《六节藏象论》）
【素问】肝气生于左，肺气藏于右。（肺虽然是五脏的华盖，但其功能作用于右侧。）心部署于表。（心属阳，应南方，位于膈上，部署视听言动各项事务，所以说在表。）肾治理于里。（肾主封藏。）脾作为使者。（营运水谷，灌溉脏腑。）胃作为市场。（容纳接受各种事物，如同贸易的市场。）膈肓之上，中有父母。（心下膈上为肓，心为阳主血，肺为阴主气，有父母的形象。）第七节脊椎旁边，中有小心。（旁者，指两肾；中者，指命门。汪昂按：心，是性的廓宇；肾，是命的根基。两肾中间的一点真阳，是生命的根蒂，义取命门，大概就是这个意思。中间有相火，能代替心君行事，所以叫小心。杨上善说：脊柱有二十一节，肾在第七节旁边。吴鹤皋也主张这个说法。大概心君无为，我们一天的动作行为，都是命门的相火在起作用。马注说：心在五椎之下，心下有包络，属于手厥阴经。从五椎之下推算，心包应当垂直到第七节为止，所以说第七节旁边，中有小心。如果根据这个解释，“旁”字似乎没有着落。）（出自《刺禁论》）
【灵枢】什么是德、气、生、精神、魂魄、心意、志、思、智、虑？回答说：天赋予我的是德，地赋予我的是气。德流布、气交薄而生成的生命。所以初生时的本源称为精。（《易经》说：男女媾精，万物化生。）两精结合搏动称为神。（阴阳配合，神就产生了。）随神气往来的是魂。（魂属阳，肝藏魂，人的知觉属于魂。）伴随精气出入的是魄。（魄属阴，肺藏魄，人的运动属于魄。）能够承担外物刺激的是心。（《素问》说：心是君主之官，神明由此产生。以下数端都是心的作用。如果不是心，谁能承担呢？）心中有所记忆称为意，意念所存留的是志。（专心致志于此就是志。）依据志而进行存变思考称为思。（图谋以实现这个志向就有思。）依据思而长远谋划称为虑。依据虑而处理事物称为智。（出自《本神》）
【灵枢】两神相搏。（阴阳夫妇。）结合而成形，常在身体之前生成，这叫做精。上焦开发，宣发五谷的气味，薰蒸皮肤，充实身体，润泽毛发，像雾露灌溉一样。（灌溉。）这叫做气。腠理发泄，汗水淋漓，这叫做津。谷物进入后气满，浓稠滋润注入骨骼，使骨节屈伸自如，排泄滋润，补益脑髓，皮肤润泽，这叫做液。（《五癃津液别》说：三焦发出气，以温暖肌肉，充实皮肤，这就是津；流动不止的就是液。）中焦接受气，提取汁液变化为红色，这叫做血。壅遏营气。（约束的意思。）使其无处躲避，这叫做脉。精气脱失的人会耳聋。（肾衰。）气脱失的人会视物不明。（清阳不升。）津液脱失的人会腠理开张，大汗淋漓。（如油如珠的汗，叫做绝汗。）液脱失的人会骨节屈伸不利。（筋失去滋养。）面色枯槁，脑髓消减，小腿酸痛，耳朵经常鸣响。血脱失的人面色苍白，干枯无光泽，脉象空虚。（脉是血的府库。）（出自《决气》）
【灵枢】人的血气精神，是用来奉养生命并周流于性命之中的。经脉，是用来运行血气而营卫阴阳，濡养筋骨，滑利关节的。卫气，是用来温煦分肉，充实皮肤，肥厚腠理，司管开阖的。志意，是用来驾驭精神，收摄魂魄，适应寒温，调和喜怒的。所以血气和顺，则经脉流行，营卫覆盖阴阳，筋骨强劲，关节清利。卫气和顺，则分肉解利，皮肤调柔，腠理致密。志意和顺，则精神专一正直，魂魄不散，悔恨愤怒不起，五脏不受邪气侵扰。（这是圣贤修养品德和身体的重要话语。）寒温适宜，则六腑消化水谷，风痹不发生，经脉通利，肢节得以安宁。这是人的常态健康。五脏，是用来藏精神血气魂魄的。六腑，是用来消化水谷而行津液的。（出自《本藏》）
【灵枢】人有髓海，有血海，有气海，有水谷之海。这四个海，对应四海。胃是水谷之海，其输注穴位上部在气街。（本经穴位，即气冲穴，腹下夹脐，相距四寸，动脉应手。《素问》说：这是冲脉起始的地方。《灵枢》说：冲脉起于肾下，出于气街。）下部至三里。（本经穴位，在膝下三寸，髌骨外侧，大筋宛宛中。）冲脉是十二经之海。（血海。）其输注穴位上部在大杼。（膀胱经穴位，项后第一椎下，两旁各一寸五分。）下部出于巨虚的上、下廉。（胃经穴位，上巨虚一名上廉，在足三里下三寸；下巨虚在上廉下三寸。）膻中是气之海。（《五味篇》说：谷始入于胃，其中精微部分，先出于胃的两焦，以灌溉五脏，另外分出两条行营卫的道路。其中大气团聚而不行的，积聚在胸中，命为气海。两条行营卫之道，指行于中焦生营气，下焦生卫气的大气，即宗气。）其输注穴位上部在柱骨的上下。（督脉，天柱骨项后发际，颈大筋外廉陷中。）前部在人迎。（结喉旁动脉，属胃经。）脑是髓之海，其输注穴位上部在头顶百会穴。（督脉经。）下部在风府。（一名舌本，督脉经，项后入发际一寸五分大筋中。）（出自《海论》）
【灵枢】胸腹，是脏腑的外郭。膻中，是心主的宫城。胃，是太仓。咽喉和小肠，是传送器官。胃的五窍，是闾里门户。（胃有五窍。）廉泉和玉英，是津液通行的道路。（廉泉在颔下结喉上舌本，是阴维脉和任脉的交会穴；玉英即玉堂，在紫宫下一寸六分，都属于任脉。）所以五脏六腑，各有界限。（出自《胀论》）
【灵枢】明堂是鼻子，阙是眉间，庭是额头。（颜，指额。）蕃是脸颊侧面，蔽是耳门。（《五阅五使篇》说：脉出于气口，色见于明堂，五色更替出现以应合五时，五官已经分辨清楚，阙庭必须张开，才能确立明堂。明堂广大，蕃蔽显露在外，方壁高基，引垂居外，五色才正常，平博广大，寿命可达百岁。五官不辨，阙庭不张，明堂小，蕃蔽不见，墙又低矮，墙下无基，垂角去外。像这样的人，虽然平常也危险，何况加上疾病呢？面部的地部分为基，耳为蔽为墙。）（出自《五色》）
【灵枢】腰脊，是身体的大关节。肢胫，是人用来行走飞翔的管子。茎垂。（生殖器。）是身体的机关，阴精的候察处，津液通行的道路。（大小便排出的地方。出自《刺节真邪》）
【灵枢】天圆地方，人头圆足方以对应它。天有日月，人有两只眼睛。地有九州，人有九窍。天有风雨，人有喜怒。天有雷电，人有音声。天有四时，人有四肢。天有五音，人有五脏。天有六律，人有六腑。天有冬夏，人有寒热。天有十日，人有手十指。辰有十二，人有足十指、茎垂（阴茎）以对应它。女子缺少两个节段。（没有茎垂和睾丸。）以怀抱人形。天有阴阳，人有夫妻。岁有三百六十五日，人有三百六十节。地有高山，人有肩膝。地有深谷，人有腋窝。（肩臂下隐蔽处为腋，膝下弯曲处为腘。）地有十二条河流，人有十二经脉。（《经水篇》说：足太阳合清水，足少阳合渭水，足阳明合海水，足太阴合湖水，足少阴合汝水，足厥阴合渑水，手太阳合淮水，手少阳合漯水，手阳明合江水，手太阴合河水，手少阴合济水，手心主合漳水。）地有泉脉，人有卫气。地有草蓐，人有毫毛。天有昼夜，人有卧起。天有列星，人有牙齿。地有小山，人有小节。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有腘肉。岁有十二月，人有十二节。地有四季不长草，人有无子之时。这是人与天地相应的。（出自《邪客》）
【素问】人皮对应天。（无所不包。）肉对应地。（肉属脾土。）脉对应人。（内营外卫。）筋对应时，声音对应音，阴阳合气对应律，齿面目对应星，出入之气对应风，九窍三百六十五络对应野。（出自《针解篇》）
[Suwen] The Heart is the Official of the Sovereign, from whom Shen (Spirit) emerges. The Lung is the Official of the Chancellor, from whom Zhi Jie (regulation and governance) emerges. (It distributes Yin and Yang, and governs the movement of Ying [Nutritive] and Wei [Defensive] Qi, much like a chancellor assisting the ruler in governing the state, hence called the Chancellor. In individuals suffering from Feng Bi [Wind-Bi syndrome] or Wei syndrome, where the mind desires to move but the limbs cannot follow, it is because lung disease has caused a loss of its regulatory function.) The Liver is the Official of the General, from whom Mou Lv [Strategizing and deliberation] emerges. (The Liver stores Blood, thus it excels in strategizing.) The Gallbladder is the Official of Integrity, from whom Jue Duan [Decision-making] emerges. The Dan Zhong [Chest/Pericardium region] is the Official of the Envoy, from whom Xi Le [Joy and pleasure] emerges. (The area between the two breasts is named Dan Zhong, which serves as the Sea of Qi. When Qi flows smoothly, there is joy; when it does not, there is sorrow and grief. According to this chapter of Suwen, only Dan Zhong is mentioned without Xin Bao Luo [Pericardium]; however, Ling Shu: Jing Mai chapter mentions Xin Bao Luo but not Dan Zhong. The Pericardium is also called Xin Zhu [Master of the Heart], located below the heart, acting on behalf of the heart. Diseases generated by it are the same as those of the heart. The term "Chen Shi" [Ministerial Envoy] corresponds exactly to "Jun Zhu" [Sovereign]. Ling Shu: Zhang Lun states: "Dan Zhong is the palace city of the Master of the Heart."] The Spleen and Stomach are the Officials of the Granary, from whom Wu Wei [Five Flavors] emerge. The Large Intestine is the Official of Transmission, from whom Bian Hua [Transformation and change] emerges. The Small Intestine is the Official of Reception and Containment, from whom Hua Wu [Transformation of substances] emerges. (The Small Intestine is located below the stomach, receiving and containing food residues, and transmitting them to the Large Intestine.) The Kidney is the Official of Strength and Effort, from whom Ji Qiao [Skill and dexterity] emerges. (The Kidney stores Essence, thus possessing many skills.) The San Jiao [Triple Burner] is the Official of Drainage and Conduits, from whom Shui Dao [Water pathways] emerge. (It guides Yin and Yang, and opens blockages. If the Upper Burner is not treated properly, water overflows to high places; if the Middle Burner is not treated properly, water stagnates in the Zhong Wan region; if the Lower Burner is not treated properly, water accumulates in the Bladder. The empty spaces within the body cavity at the upper, middle, and lower levels constitute the San Jiao. Ma's division of the right kidney into the San Jiao is incorrect.) The Bladder is the Official of the Prefecture, where Jin Ye [Body Fluids] are stored, and through Qi Hua [Qi transformation], they can be excreted. (If the Bladder cannot transform Qi, urination will be obstructed.) These twelve organs must not lose their harmony. Therefore, if the Sovereign (Heart) is clear, the subordinates are peaceful; using this principle for health preservation leads to longevity. If the Sovereign is unclear, the twelve organs are endangered, causing the channels to become blocked, severely damaging the form; using this principle for health preservation leads to disaster. (From Ling Lan Mi Dian Lun)
[Suwen] The East generates Wind; Wind generates Wood; Wood generates Sour flavor; Sour flavor generates the Liver; the Liver generates Sinews; Sinews generate the Heart. The Liver governs the Eyes. In Heaven, it manifests as Xuan [Profound mystery]; in Humanity, as Dao [The Way]; on Earth, as Hua [Transformation/Nurturing]. Transformation generates the Five Flavors; Dao generates Wisdom; Xuan generates Shen [Spirit]. (Wu Yun Da Lun often contains phrases about "transformation generating Qi".) Spirit in Heaven manifests as Wind; on Earth as Wood; in the body tissues as Sinews; in the Zang organs as the Liver. (Wu Yun Da Lun often contains phrases like "in Qi it is flexible.") Its color is Cang [Bluish-green]; its musical note is Jue [Ang]; its vocalization is Hu [Shouting]; its pathological movement is Wo [Clutching/Convulsion]. (This is the variation of Wood described as "Qu Zhi" [Bending and straightening], i.e., spasms and twitching.) It opens into the Eyes. (Jie Jing Wei Lun further states: The Heart is the essence of the five Zang organs; the Eyes are its orifice.) Its flavor is Sour; its emotion is Nu [Anger]. Anger injures the Liver; Grief overcomes Anger. Wind injures Sinews; Dryness overcomes Wind. Sour flavor injures Sinews. (Because sour flavor has a contracting and astringent property.) Pungent flavor overcomes Sour flavor. (These are all principles of the mutual overcoming of the Five Elements.) The South generates Heat; Heat generates Fire; Fire generates Bitter flavor; Bitter flavor generates the Heart; the Heart generates Blood; Blood generates the Spleen. The Heart governs the Tongue. In Heaven, it manifests as Heat; on Earth as Fire; in the body tissues as Mai [Vessels/Pulse]. (Wu Yun Da Lun often contains phrases like "in Qi it is respiration.") In the Zang organs, it is the Heart. (Wu Yun Da Lun often contains phrases like "its nature is Summer heat.") Its color is Chi [Red]; its musical note is Zhi [Zhi]; its vocalization is Xiao [Laughter]; its pathological movement is You [Worry/Sorrow]. (Excess Heart Qi leads to Joy; deficiency leads to Worry.) It opens into the Tongue. (The Tongue is the sprout of the Heart. Suwen: Jin Gui Zhen Yan Lun further states: Southern Red color connects with the Heart, opening into the Ears. Wang Ang notes: Although the Ear is traditionally the orifice of the Kidney, since the Tongue lacks a distinct orifice, the Heart also shares an orifice with the Ear, which is why one hears sounds at night and the Heart perceives them.) Its flavor is Bitter; its emotion is Xi [Joy]. Joy injures the Heart. (Extreme Joy causes Yang Qi to sink.) Fear overcomes Joy. Heat injures Qi. (This is the meaning of "Strong Fire consumes Qi".) Cold overcomes Heat. Bitter flavor injures Qi; Salty flavor overcomes Bitter. The Center generates Dampness; Dampness generates Earth; Earth generates Sweet flavor; Sweet flavor generates the Spleen; the Spleen generates Flesh; Flesh generates the Lung. The Spleen governs the Mouth. In Heaven, it manifests as Dampness; on Earth as Earth; in the body tissues as Flesh; in the Zang organs as the Spleen. (Wu Yun Da Lun often contains phrases like "in Qi it is fullness.") Its color is Huang [Yellow]; its musical note is Gong [Gong]; its vocalization is Ge [Singing]; its pathological movement is Yue [Hiccups]. (Xin Zheng Jiao says: Wang Bing's commentary uses "Yue Yi", which is incorrect. According to Yang Shang Shan: Yue refers to Qi rebellion, i.e., hiccups.) It opens into the Mouth; its flavor is Sweet; its emotion is Si [Pensiveness]. Pensiveness injures the Spleen; Anger overcomes Pensiveness. Dampness injures Flesh; Wind overcomes Dampness. (Just as wet objects dry when blown by wind, this also reflects Wood overcoming Earth.) Sweet flavor injures Flesh; Sour flavor overcomes Sweet. The West generates Dryness; Dryness generates Metal; Metal generates Pungent flavor; Pungent flavor generates the Lung; the Lung generates Skin and Hair; Skin and Hair generate the Kidney. The Lung governs the Nose. In Heaven, it manifests as Dryness; on Earth as Metal; in the body tissues as Skin and Hair; in the Zang organs as the Lung. (Wu Yun Da Lun often contains phrases like "in Qi it is completion.") Its color is Bai [White]; its musical note is Shang [Shang]; its vocalization is Ku [Crying]; its pathological movement is Ke [Cough]. (Coughing.) It opens into the Nose; its flavor is Pungent; its emotion is You [Sorrow/Worry]. Sorrow injures the Lung; Joy overcomes Sorrow. Heat injures Skin and Hair; Cold overcomes Heat. (Tai Su reads: Dryness injures Skin and Hair, Heat overcomes Dryness.) Pungent flavor injures Skin and Hair; Bitter flavor overcomes Pungent. The North generates Cold; Cold generates Water; Water generates Salty flavor; Salty flavor generates the Kidney; the Kidney generates Marrow; Marrow generates the Liver. The Kidney governs the Ears. In Heaven, it manifests as Cold; on Earth as Water; in the body tissues as Bones; in the Zang organs as the Kidney. (Wu Yun Da Lun often contains phrases like "in Qi it is hardness.") Its color is Hei [Black]; its musical note is Yu [Yu]; its vocalization is Shen [Moaning]. (Moaning.) Its pathological movement is Li [Trembling/Shivering]; it opens into the Ears; its flavor is Salty; its emotion is Kong [Fear]. Fear injures the Kidney; Pensiveness overcomes Fear. Cold injures Blood. (Cold causes blood coagulation.) Dryness overcomes Cold. Salty flavor injures Blood. (Salty flavor can渗泄 [osmose/drain] fluids.) Sweet flavor overcomes Salty. (From Yin Yang Ying Xiang Da Lun.) (Wu Yun Da Lun also contains this passage, but the text is more detailed, so it is added to the notes.)
[Suwen] Brain, Marrow, Bone, Vessels, Gallbladder, and Uterus (in women). These six organs are generated by Earth Qi. They all store Yin and symbolize the Earth, thus storing essence without draining out, named the Qi Heng Zhi Fu [Oddity Viscera]. (Wang Bing's note: Different from the Six Fu organs.) Stomach, Large Intestine, Small Intestine, San Jiao [Triple Burner], and Bladder. These five organs are generated by Heaven Qi. Their forms symbolize Heaven, thus transmitting and transforming without storing. These organs receive turbid Qi from the five Zang organs, named the Chuan Hua Zhi Fu [Transmission and Transformation Viscera]. These organs cannot retain contents for long; they are organs of transport and discharge. Po Men [Anus] is also an envoy of the five Zang organs. (i.e., Anus; Large Intestine connects with Lung, hence called Po Men.) Water and grain cannot be stored for long. The so-called five Zang organs store Jing Qi [Essence and Qi] without draining, thus remaining full but not solidly filled with food. The six Fu organs transmit and transform substances without storing, thus becoming solidly filled but not remaining full. (From Wu Zang Bie Lun)
[Suwen] The Heart stores Shen [Spirit]; the Lung stores Po [Corporeal Soul]. (What exits and enters together with Essence is called Po.) The Liver stores Hun [Ethereal Soul]. (What comes and goes with Shen is called Hun.) The Spleen stores Yi [Intellect/Thought]. (What the mind remembers is called Yi; thus excessive thinking injures the Spleen.) The Kidney stores Zhi [Will/Memory]. (What is retained by thought is called Zhi; thus excessive lust damages Zhi.) This is called what the five Zang organs store. The Heart corresponds to Sweat; the Lung to Nasal Discharge; the Liver to Tears; the Spleen to Saliva; the Kidney to Spittle. This is called the Five Fluids. The Heart dislikes Heat; the Lung dislikes Cold; the Liver dislikes Wind; the Spleen dislikes Dampness; the Kidney dislikes Dryness. This is called the Five Dislikes. (From Xuan Ming Wu Qi Lun, same in Ling Shu.)
[Suwen] The Heart is the root of life and the source of Shen changes. Its luster appears on the face; its nourishment is in the Blood Vessels. The Lung is the root of Qi and the residence of Po. Its luster appears on the hair; its nourishment is in the skin. The Kidney governs hibernation/sealing and storing; it is the root of Essence. Its luster appears on the hair/head; its nourishment is in the bones. The Liver is the root of fatigue/extremity; it is the residence of Hun. (The Liver governs sinews, and sinews govern movement, hence fatigue.) Its luster appears on the nails/claws. (Nails are the surplus of sinews.) Its nourishment is in the sinews, generating Blood and Qi. (The Liver belongs to Spring and Wood, being the root of growth and generation, hence this sentence in the classic. Physicians today often speak of suppressing the Liver, likely failing to investigate the intent of Nei Jing.) The Spleen, Stomach, Large Intestine, Small Intestine, San Jiao [Triple Burner], and Bladder are the Six Fu organs. They are the root of the granary and the residence of Ying [Nutritive] Qi. (Ying Qi arises from the Middle Burner.) They are named Qi [Vessels/Containers], capable of transforming dregs and converting flavors for entry and exit. Their luster appears on the lips and surrounding white flesh; their nourishment is in the muscles. All eleven organs depend on the Gallbladder. (From Liu Jie Zang Xiang Lun)
[Suwen] Liver Qi grows on the left; Lung Qi hides on the right. (Although the Lung is the canopy of the five Zang organs, its function operates on the right.) The Heart deploys on the exterior. (The Heart belongs to Yang, corresponds to the South, and resides above the diaphragm, deploying matters of sight, hearing, speech, and movement, hence said to be on the exterior.) The Kidney governs on the interior. (The Kidney governs sealing and storing.) The Spleen acts as the Envoy. (Transporting and transforming water and grain, irrigating the Fu and Zang organs.) The Stomach acts as the Market. (Receiving and containing all things, like a trading market.) Above the diaphragm and huang [blind area], there are Parents. (Below the heart and above the diaphragm is huang. The Heart is Yang, governing Blood; the Lung is Yin, governing Qi; this represents the image of parents.) Beside the seventh vertebra, there is a Small Heart. (Beside refers to the two Kidneys; middle refers to Ming Men [Gate of Life]. Wang Ang notes: The Heart is the mansion of Nature/Xing; the Kidney is the root of Life. The true Yang point between the two kidneys is the root of bodily generation, taking the meaning of Ming Men. There is Ministerial Fire inside, which acts on behalf of the Sovereign Heart, hence called Small Heart. Yang Shang Shan said: The spine has twenty-one vertebrae, and the Kidneys are beside the seventh. Wu Hegao also supports this view. Generally, the Sovereign Heart is non-action-oriented; our daily actions and behaviors are all driven by the Ministerial Fire of Ming Men. Ma's commentary says: The Heart is below the fifth vertebra; below the heart is the Pericardium, belonging to the Hand Jueyin Meridian. Counting down from below the fifth vertebra, the Pericardium should extend down to the seventh vertebra, hence "beside the seventh vertebra, there is a Small Heart." If interpreted this way, the word "beside" seems to lack grounding.) (From Ci Jin Lun)
[Lingshu] What are De [Virtue], Qi, Sheng [Life], Jing Shen [Spirit], Hun Po [Soul], Xin Yi [Mind/Intent], Zhi Si [Will/Thought], Zhi Lv [Wisdom/Consideration]? Answer: What Heaven gives us is De; what Earth gives us is Qi. Life is generated by the flow of De and the interaction of Qi. Therefore, the origin of life is called Jing [Essence]. (I Ching says: Male and female unite essence, and all things are transformed.) The collision of two essences is called Shen [Spirit]. (Yin and Yang combine, and Spirit is born.) What comes and goes with Shen is called Hun [Ethereal Soul]. (Hun belongs to Yang; Liver stores Hun; human perception belongs to Hun.) What exits and enters with Essence is called Po [Corporeal Soul]. (Po belongs to Yin; Lung stores Po; human movement belongs to Po.) That which bears external stimuli is called Xin [Heart]. (Suwen says: The Heart is the Official of the Sovereign, from whom Shen emerges. The following points are all functions of the Heart. Without the Heart, who could bear them?) What the mind remembers is called Yi [Intent]; what is retained by intent is called Zhi [Will]. (Focus entirely on this is Zhi.) Based on Zhi and preserving change is called Si [Thinking]. (Planning to achieve this Zhi involves Si.) Based on Si and longing far ahead is called Lv [Deliberation]. Based on Lv and handling things is called Zhi [Wisdom]. (From Ben Shen)
[Lingshu] Two Spirits collide. (Yin and Yang, husband and wife.) Combine to form shape, often existing before the body, this is called Jing [Essence]. The Upper Burner opens and develops, disseminating the flavors of grain and food, steaming the skin, filling the body, and moistening the hair, like mist and dew irrigation. This is called Qi. Cou li [interstices] open and release, sweat pours forth profusely, this is called Jin [Thin Fluids]. Grain enters, Qi fills, thick and moist fluid注入 [injects into] bones, allowing bone joints to flex and extend, excreting moisture, benefiting brain marrow, and moistening skin, this is called Ye [Thick Fluids]. (Wu Long Jin Ye Bie says: San Jiao emits Qi to warm muscles and fill skin, this is Jin; that which flows but does not stop is Ye.) The Middle Burner receives Qi, extracts juices, transforms them red, this is called Xue [Blood]. It constrains Ying Qi. (Constraining meaning.) Preventing it from escaping, this is called Mai [Vessels]. Loss of Essence causes deafness. (Kidney decline.) Loss of Qi causes poor vision. (Clear Yang does not ascend.) Loss of Jin causes open cou li and massive sweating. (Sweat like oil or pearls is called Jue Han [Absolute Sweat].) Loss of Ye causes inability to flex and extend bone joints. (Sinews lose nourishment.) Complexion becomes sallow, brain marrow diminishes, calves ache, ears ring frequently. Loss of Blood causes pale complexion, dry and lusterless, pulse is empty. (Vessels are the house of Blood.) (From Jue Qi)
[Lingshu] Human Blood, Qi, and Spirit are used to support life and circulate through existence. Jing Mai [Meridians] are used to circulate Blood and Qi, nourish Yin and Yang, moisten sinews and bones, and benefit joints. Wei Qi [Defensive Qi] is used to warm fen rou [muscle intervals], fill the skin, thicken cou li, and control opening and closing. Zhi Yi [Will and Intent] is used to control Spirit, gather Hun and Po, adapt to cold and warmth, and harmonize joy and anger. Therefore, when Blood is harmonious, meridians flow smoothly, Ying and Yang are covered/nourished, sinews and bones are strong, and joints are clear and free. When Wei Qi is harmonious, muscle intervals are loose and beneficial, skin is supple, and cou li is dense. When Will and Intent are harmonious, Spirit is focused and upright, Hun and Po do not scatter, regret and anger do not arise, and the five Zang organs are not invaded by pathogens. (This is the essential teaching of sages and worthies in cultivating virtue and body.) When cold and warmth are moderate, the six Fu organs digest grain, Feng Bi [Wind-Bi] does not occur, meridians are unobstructed, and limb joints are safe. This is the normal state of humans. The five Zang organs store Spirit, Blood, Qi, Hun, and Po. The six Fu organs digest water and grain and transport Jin Ye [Fluids]. (From Ben Zang)
[Lingshu] Humans have a Sea of Marrow, a Sea of Blood, a Sea of Qi, and a Sea of Water and Grain. These four seas correspond to the Four Seas. The Stomach is the Sea of Water and Grain; its acupoint transmission is above at Qi Chong [Street of Qi]. (This meridian point, also known as Chong Mai starting point. Below abdomen, flanking umbilicus, 4 cun apart, pulsating artery. Suwen says: This is where Chong Mai starts. Lingshu says: Chong Mai starts below the Kidney, emerging at Qi Chong.) Below to Zu San Li [Leg Three Miles]. (This meridian point, 3 cun below knee, lateral to patella, among large tendons.) Chong Mai is the Sea of the Twelve Meridians. (Sea of Blood.) Its transmission point above is at Da Shu [Great Clasp]. (Bladder Meridian point, below first thoracic vertebra in neck, 1.5 cun lateral on both sides.) Below emerging at Ju Xu upper and lower lian [edges]. (Stomach Meridian points, Shang Ju Xu also named Shang Lian, 3 cun below Zu San Li; Xia Ju Xu is 3 cun below Shang Lian.) Dan Zhong is the Sea of Qi. (Wu Wei Pian says: Grain first enters the Stomach, its refined essence first emerges from the two Jiaos of the Stomach to irrigate the five Zang organs, separately exiting two paths of Ying and Wei. The great Qi that gathers and does not move accumulates in the chest, named Sea of Qi. The two paths of Ying and Wei refer to Ying generated in Middle Burner and Wei generated in Lower Burner. Great Qi is Zong Qi [Gathering Qi].) Its transmission point above is at the upper and lower parts of Zhu Gu [Vertebral Bone]. (Du Meridian, Tian Zhu Bone nape posterior hairline, depression outside large neck tendon.) Anteriorly at Ren Ying [Human Welcome]. (Artery beside larynx, belongs to Stomach Meridian.) Brain is the Sea of Marrow; its transmission point above is at its cover. (Du Meridian point, Bai Hui at top rear.) Below at Feng Fu [Wind Palace]. (Also named She Ben, Du Meridian, 1.5 cun into hairline at nape, among large tendons.) (From Hai Lun)
[Lingshu] Chest and abdomen are the walls of the Zang and Fu organs. Dan Zhong is the palace city of the Master of the Heart. Stomach is the Grand Granary. Throat and Small Intestine are for transmission. The five orifices of the Stomach are the gates of the neighborhood. (Stomach has five orifices.) Lian Quan and Yu Ying are the pathways of Jin Ye [Fluids]. (Lian Quan is below chin, above larynx, meeting tongue base, intersection of Yin Wei and Ren Mai; Yu Ying is Yu Tang, 1.6 cun below Zi Gong, both on Ren Meridian.) Thus, the five Zang and six Fu organs each have boundaries. (From Zhang Lun)
[Lingshu] Ming Tang [Bright Hall] is the nose; Que [Palace Gate] is between the eyebrows; Ting [Courtyard] is the forehead. (Yan refers to forehead.) Fan [Fence] is the side of the cheek; Bi [Screen] is the ear gate. (Wu Yue Wu Shi Pian says: Pulse emerges from Qi Kou, colors appear at Ming Tang, five colors change to correspond to five seasons, five orifices are distinguished, Que and Ting must be open, then Ming Tang is established. Ming Tang is broad, Fan and Bi are visible externally, square walls high base, hanging corners go outward, five colors are regulated, flat and broad, lifespan reaches a hundred years. If five orifices are not distinguished, Que and Ting are not open, Ming Tang is small, Fan and Bi are not seen, wall is low, wall base is lacking, hanging corners go inward. Such people, even normally, are precarious, let alone with disease. Facial lower part is base, ears are screen and wall.) (From Se Se)
[Lingshu] Waist and spine are the major joints of the body. Limbs and shins are the tubes humans use to walk and fly. Jing Chui [Genitals]. (External genitalia.) Are the mechanism of the body, the indicator of Yin Essence, and the pathway of Jin Ye [Fluids]. (Where urine and feces exit. From Ci Zhen Zhen Xie.)
[Lingshu] Heaven is round, Earth is square; human head is round, feet are square to correspond. Heaven has sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans have joy and anger. Heaven has thunder and lightning; humans have voice and sound. Heaven has four seasons; humans have four limbs. Heaven has five tones; humans have five Zang organs. Heaven has six laws; humans have six Fu organs. Heaven has winter and summer; humans have cold and heat. Heaven has ten days; humans have ten fingers on hands. Chen [Earthly Branches] have twelve; humans have ten toes on feet, Jing Chui [penis] to correspond. Women lack two segments. (No penis and testicles.) To embrace human form. Heaven has Yin and Yang; humans have husband and wife. Year has 365 days; humans have 360 joints. Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have axillae. (Hidden place under shoulder arm is axilla; bent place below knee is popliteal fossa.) Earth has twelve rivers; humans have twelve meridians. (Jing Shui Pian says: Foot Taiyang combines with Qing Shui, Foot Shaoyang with Wei Shui, Foot Yangming with Hai Shui, Foot Taiyin with Hu Shui, Foot Shaoyin with Ru Shui, Foot Jueyin with Mian Shui, Hand Taiyang with Huai Shui, Hand Shaoyang with Luo Shui, Hand Yangming with Jiang Shui, Hand Taiyin with He Shui, Hand Shaoyin with Ji Shui, Hand Jueyin with Zhang Shui.) Earth has spring veins; humans have Wei Qi [Defensive Qi]. Earth has grass mats; humans have fine hairs. Heaven has day and night; humans have lying down and rising. Heaven has constellations; humans have teeth. Earth has small hills; humans have small joints. Earth has rocks; humans have prominent bones. Earth has forests; humans have Mu Jin [Assembled Sinews]. Earth has gathered towns; humans have Gu Rou [Popliteal Muscle]. Year has twelve months; humans have twelve joints. Earth has seasons without grass; humans have childlessness. This is how humans correspond to Heaven and Earth. (From Xie Ke)
[Suwen] Human skin corresponds to Heaven. (Encompassing all.) Flesh corresponds to Earth. (Flesh belongs to Spleen Earth.) Vessels correspond to Humanity. (Internal nourishing, external defending.) Sinews correspond to Time, Voice corresponds to Tone, Yin and Yang combined Qi corresponds to Law, Teeth and Face correspond to Stars, Inhaled and Exhaled Qi corresponds to Wind, Nine Orifices and 365 Collaterals correspond to Wilderness. (From Zhen Jie Pian)
[Suwen] Heaven Qi connects with the Lung. (Nose receives formless Heaven Qi, i.e., Wind, Cold, Summer-heat, Dampness, Dryness, Heat.) Earth Qi connects with Yi [Oropharynx/Throat]. (Mouth receives tangible Earth Qi, i.e., foul, burnt, fragrant, fishy, rancid odors.) Wind Qi