通于肝。（肝属风木。）雷气通于心。（象火有声。）谷气通于脾。（虚能受纳。）雨气通于肾。（肾为水脏。）六经为川。（流
通。）肠胃为海。（容受。）九窍为水注之气。（清明之气上升头面。阴浊之气下归二阴。象水流注。）以天地为之阴阳。阳
之汗以天地之雨名之。阳之气以天地之疾风名之。暴气象雷。逆气象阳。（阴阳应象大论。）
【素】诸脉者皆属于目。（脉为血府。故久视伤血。灵枢口问篇。目者宗脉之所聚也。按膀胱脉起目内 。胃脉系目
系。胆脉起目锐 。小肠三焦脉至目锐 。心脉系目系。肝脉连目系是也。）诸髓者皆属于脑。（脑为髓海。）诸筋者皆属
于节。（节有三百六十五会。而筋络其间。故久行伤筋。）诸血者皆属于心。（心生血。为血海。）诸气者皆属于肺。（肺藏
气。）此四肢八溪之朝夕也。（吴注。即潮汐之义。每肢有二溪。）故人卧血归于肝。（肝藏血。动则运。静则藏。）肝受血
而能视。（目为肝窍。）足受血而能步。掌受血而能握。指受血而能摄。（血能养筋骨利关节。）卧出而风吹之。血凝于肤
者为痹。（顽痹。）凝于脉者为泣。（涩。）凝于足者为厥。（逆冷。）此三者。血行而不得反其空。（孔。经隧也。）故为痹
厥也。人有大谷十二分。小溪三百五十四名。少十二俞。此皆卫气之所留止。邪气之所客也。（大经所会为大谷十二分。
十二经之部分也。小络所会为小溪穴。有三百六十五。除十二俞。止三百五十三名。四字误也。十二俞。膀胱经之肺俞。
心俞。脾俞。肝俞。肾俞。厥阴俞。胆俞。胃俞。三焦俞。大肠俞。小肠俞。膀胱俞也。）（五脏生成篇）
【灵】受谷者浊。受气者清。清者注阴。浊者注阳。浊而清者。上出于咽。清而浊者则下行。清浊相干。命曰乱气。
夫阴清而阳浊。浊者有清。清者有浊。（本经俱言阳清阴浊。此言阴清阳浊者。盖以脏阴而腑阳。脏清而腑浊也。）清者
上注于肺。浊者下走于胃。胃之清气。（浊中有清。）上出于口。肺之浊气。（清中有浊。）下注于经。内积于海。（气血诸
海。）手太阳（小肠。）独受阳之浊。手太阴（肺。）独受阴之清。其清者上走空窍。（耳目口鼻。）其浊者下行诸经。诸阴
皆清。足太阴（脾。）独受其浊。（阴阳清浊。）
【灵】五脏六腑之精气。皆上注于目而为之精。精之窠。（音科。）为眼。骨之精为瞳子。（肾。水轮。）筋之精为黑
眼。（肝。风轮。）血之精为络。（心。血轮。）其窠气之精为白眼。（肺。气轮。）肌肉之精为约束。（脾。肉轮。）裹撷筋
骨血气之精。而与脉并为系。上属于脑。后出于项中。故邪中于项。因逢其身之虚。其入深。则随眼系以入于脑则脑转。
脑转则引目系急。目系急则目眩以转矣。精散则视歧。视歧见两物。目者。五脏六腑之精也。营卫魂魄之所常营也。神
气之所生也。故神劳则魂魄散。志意乱。是故瞳子黑眼法于阴。白眼赤脉法于阳也。故阴阳合传而精明也。目者。心使
也。心者。神之舍也。故精神乱而不转。卒然见非常处。精神魂魄散不相得。故曰惑也。（大惑论）
【灵】手面与身形也。天寒则裂地凌冰。或手足懈堕。然而其面不衣何也。曰。十二经脉。三百六十五络。其血气
皆上于面而走空（孔同。）窍。其精阳气上走于目而为睛。其别气走于耳而为听。其宗气上出于鼻而为臭。（即气也。）其
浊气出于胃。走唇舌而为味。其气之津液。皆上熏于面。而皮又浓。其肉坚。故天热甚寒。（天当作大。）不能胜之也。
（邪
气脏腑病形。）（难经曰。头者诸阳之会也。诸阴脉皆至颈胸中而还。独诸阳脉皆上至头耳。故令面耐寒也。）
【素】天不足西北。故人右耳目不如左明也。地不满东南。故人左手足不如右强也。东方阳也。阳者其精并于上。
则上明而下虚。故使耳目聪明而手足不便也。西方阴也。阴者其精并于下。则下盛而上虚。故其耳目不聪明而手足便也。
故俱感于邪。其在上则右甚。在下则左甚。此天地阴阳所不能全也。（阴阳应象大论）
【素】平旦至日中。天之阳。阳中之阳也。日中至黄昏。天之阳。阳中之阴也。合夜至鸡鸣。天之阴。阴中之阴也。
鸡鸣至平旦。天之阴。阴中之阳也。故人亦应之。夫言人之阴阳。则外为阳。内为阴。言人身之阴阳。则背为阳。腹为
阴。言脏腑中阴阳。五脏皆为阴。六腑皆为阳。故背为阳。阳中之阳心也。阳中之阴肺也。腹为阴。阴中之阴肾也。阴
中之阳肝也。阴中之至阴脾也。此皆阴阳表里。内外雌雄相输应也。故以应天之阴阳也。（金匮真言论）
【灵】胃欲寒饮。（恶热。）肠欲热饮。（恶寒。杂病篇。齿痛不恶清饮。取足阳明。恶清饮。取手阳明。）（师传）
与肝相通。（肝在五行中属风木。）雷气与心相通。（心象火，有声响。）谷气与脾相通。（脾虚则能受纳水谷。）雨气与肾相通。（肾为水脏。）六经如同河流。（气血流通。）肠胃如同大海。（容纳受纳。）九窍是水气灌注之处。（清明的阳气上升到头面，阴浊的湿气下降归于前后二阴，像水流灌注一样。）以天地来比喻人体的阴阳。阳气的汗出，用天地的雨水来命名。阳气的运行，用天地的疾风来命名。暴烈的气象似雷，逆乱的气象似阳。（出自《阴阳应象大论》）
【素问】所有的脉都归属于目。（脉是血的府库，所以久视会伤血，《灵枢·口问篇》说：眼睛是宗脉汇聚的地方。按：膀胱经起于目内眦，胃经系于目系，胆经起于目锐眦，小肠经和三焦经到达目锐眦，心经系于目系，肝经连于目系，就是这样。）所有的髓都归属于脑。（脑是髓海。）所有的筋都归属于关节。（关节有三百六十五个会合点，筋络分布其间，所以久行会伤筋。）所有的血都归属于心。（心生成血，是血海。）所有的气都归属于肺。（肺藏气。）这就是四肢八溪随潮汐涨落的现象。（吴注：即潮汐的意思。每肢有两个溪。）所以人睡觉时，血液回归肝脏。（肝藏血，活动时运化，静止时贮藏。）肝得到血的滋养就能视物。（眼是肝的窍道。）脚得到血的滋养就能行走，手掌得到血的滋养就能握持，手指得到血的滋养就能摄取。（血能滋养筋骨，使关节灵活。）睡觉出来被风吹，血凝滞于皮肤的就成为痹证。（顽痹。）凝滞于脉中的就成为涩证。（涩滞。）凝滞于足部的就成为厥证。（逆冷。）这三种情况，是因为血行而不返回其孔穴（孔，指经络隧道），所以成为痹证和厥证。人体有大谷十二处，小溪三百五十四处，减去十二俞穴，这些都是卫气停留止息、邪气客居的地方。（大经会合处为大谷十二处，即十二经脉的分布部分。小络会合处为小溪穴，共有三百六十五处，除去十二俞穴，只剩三百五十三处，原文“三百五十四”四字有误。十二俞穴，是指膀胱经上的肺俞、心俞、脾俞、肝俞、肾俞、厥阴俞、胆俞、胃俞、三焦俞、大肠俞、小肠俞、膀胱俞。）（出自《五脏生成篇》）
【灵枢】受纳水谷之气的是浊气，受纳呼吸之气的是清气。清气注入阴分，浊气注入阳分。浊气中清的部分，向上出于咽喉；清气中浊的部分，则向下运行。清浊相互干扰，称为乱气。
一般来说，阴主清而阳主浊，但浊气中有清，清气中有浊。（本经其他篇章都说阳清阴浊，这里说阴清阳浊，是因为脏属阴而腑属阳，脏气清而腑气浊。）清气向上注入肺，浊气向下走于胃。胃中的清气（浊中有清），向上出于口；肺中的浊气（清中有浊），向下注入经脉，在内积聚于四海。（手太阳小肠经）独受阳之浊气，（手太阴肺经）独受阴之清气。其清气向上走于空窍（耳目口鼻），其浊气向下运行于各条经脉。所有阴经都接受清气，只有足太阴脾经独受其浊气。（阴阳清浊）
【灵枢】五脏六腑的精气，都上注于目而形成视觉之精。精的窠臼（音科）就是眼。骨的精气表现为瞳子。（肾，水轮。）筋的精气表现为黑眼。（肝，风轮。）血的精神表现为络脉。（心，血轮。）气的精神表现为白眼。（肺，气轮。）肌肉的精气表现为眼睑约束。（脾，肉轮。）包裹着筋、骨、血、气的精气，与脉并行为目系，向上连接于脑，向后出于项中。所以邪气中于项部，又逢身体虚弱，邪气深入，就随着目系进入脑部，导致脑转。脑转就会牵引目系紧急，目系紧急就会导致目眩旋转。精气涣散则视物成双，看东西变成两个。眼睛，是五脏六腑精气的汇聚处，是营卫魂魄经常营守的地方，是神气产生的地方。所以神劳则魂魄散，志意乱。因此，瞳子和黑眼效法于阴，白眼和赤脉效法于阳。阴阳结合传递而眼神精明。眼睛，是心的使者。心，是神的居所。所以精神错乱而不正常，突然看到不寻常的地方，精神魂魄分散不相协调，所以称为惑。（出自《大惑论》）
【灵枢】面部与身形相应。天气寒冷则大地开裂、冰凌凝结，有时手足懈怠下垂，然而面部却不穿衣保暖，为什么呢？回答说：十二经脉，三百六十五络，它们的气血都上行于面部而走于空窍。其中精阳气上行于目而形成视觉，别气上行于耳而形成听觉，宗气上行出于鼻而形成嗅觉（即气味）。浊气出于胃，走于唇舌而形成味觉。这些气生成的津液，都向上熏蒸于面部，而且面部皮肤厚，肌肉坚实，所以即使天气极寒，也不能使其受损。（天当作大，意为极大之寒。出自《邪气脏腑病形》。《难经》说：头是诸阳之会，所有阴脉都到达颈胸中而回还，只有阳脉都上行至头耳，所以面部耐寒。）
【素问】天的阳气不足于西北方，所以人的右耳目不如左耳目明亮。地的阴气不满于东南方，所以人的左手足不如右手足强壮。东方属阳，阳气其精气并聚于上，所以上面明亮而下面空虚，因此使人耳目聪明而手足不便。西方属阴，阴气其精气并聚于下，所以下面盛实而上面空虚，因此使人耳目不聪明而手足便利。所以如果同时感受邪气，在上部的则右侧严重，在下部的则左侧严重。这是天地阴阳不能完备的表现。（出自《阴阳应象大论》）
【素问】从黎明到中午，是天之阳，也是阳中之阳。从中午到黄昏，是天之阳，也是阳中之阴。从日落入夜到鸡鸣，是天之阴，也是阴中之阴。从鸡鸣到黎明，是天之阴，也是阴中之阳。人也顺应这种变化。如果说人的阴阳，则外为阳，内为阴。如果说人身体的阴阳，则背为阳，腹为阴。如果说脏腑中的阴阳，五脏皆为阴，六腑皆为阳。所以背部为阳，阳中之阳是心，阳中之阴是肺。腹部为阴，阴中之阴是肾，阴中之阳是肝，阴中之至阴是脾。这都是阴阳表里、内外雌雄相互对应呼应，从而与天之阴阳相应。（出自《金匮真言论》）
【灵枢】胃喜欢寒饮。（厌恶热。）肠喜欢热饮。（厌恶寒。《杂病篇》说：齿痛不厌恶清凉饮料，取足阳明经；厌恶清凉饮料，取手阳明经。）（出自《师传》）
Connected to the Liver. (The Liver belongs to Wind-Wood in the Five Elements.) Thunder Qi connects with the Heart. (The Heart resembles Fire, which has sound.) Grain Qi connects with the Spleen. (When deficient, it can receive and accept.) Rain Qi connects with the Kidney. (The Kidney is the Water Organ.) The Six Meridians are like rivers. (Flowing and circulating.) The Stomach and Intestines are like the sea. (Containing and receiving.) The Nine Orifices are where Qi of water flows into. (Clear Yang Qi ascends to the head and face; Yin Turbid Qi descends to the two lower orifices, resembling water flowing in.) Using Heaven and Earth as metaphors for Yin and Yang. The sweat of Yang Qi is named after the rain of Heaven and Earth. The movement of Yang Qi is named after the fierce wind of Heaven and Earth. Violent phenomena resemble thunder; rebellious phenomena resemble Yang. (From "Treatise on Correspondences of Yin and Yang")
[Su Wen] All vessels belong to the eyes. (Vessels are the residence of blood; thus, prolonged viewing damages blood. *Ling Shu: Kou Wen* states: "The eyes are the gathering place of the Zong Vessels." Note: The Bladder Meridian starts at the inner canthus; the Stomach Meridian is connected to the eye system; the Gallbladder Meridian starts at the outer canthus; the Small Intestine and Sanjiao Meridians reach the outer canthus; the Heart Meridian is connected to the eye system; the Liver Meridian connects to the eye system.) All marrow belongs to the brain. (The brain is the Sea of Marrow.) All sinews belong to the joints. (There are 365 joint articulations, with sinew collaterals distributed among them; thus, prolonged walking damages sinews.) All blood belongs to the Heart. (The Heart generates blood and is the Sea of Blood.) All Qi belongs to the Lungs. (The Lungs store Qi.) This describes the daily ebb and flow of the four limbs and eight creeks. (Wu's commentary: Meaning tides. Each limb has two creeks.) Therefore, when a person sleeps, blood returns to the Liver. (The Liver stores blood; it circulates during activity and stores during rest.) When the Liver receives blood, it enables vision. (The eyes are the opening of the Liver.) When the feet receive blood, they enable walking; when the palms receive blood, they enable grasping; when the fingers receive blood, they enable holding. (Blood nourishes sinews and bones, facilitating joint mobility.) If one exits sleep and is exposed to wind, blood coagulating in the skin becomes Bi syndrome. (Stubborn Bi.) Coagulating in the vessels becomes Qi stagnation/obstruction. (Astringent/stagnant.) Coagulating in the feet becomes Jue syndrome. (Cold reversal.) These three conditions occur because blood circulation fails to return to its apertures (apertures refer to meridian tunnels); thus, Bi and Jue syndromes arise. The human body has twelve major valleys (large confluences) and 354 minor creeks (small acupoints), excluding the Twelve Back-Shu points. These are sites where Wei Qi stays and stops, and where pathogenic Qi lodges. (The large confluences of main meridians are the twelve major valleys, corresponding to the twelve meridians. The small confluences of collateral vessels are the minor creek acupoints, totaling 365; excluding the twelve Back-Shu points, there remain 353 names, so "354" in the text is likely an error. The Twelve Back-Shu points refer to Feishu, Xinshu, Pishu, Ganshu, Shenshu, Jueyinshu, Danshu, Weishu, Sanjiaoshu, Dachangshu, Xiaochangshu, and Pangguangshu on the Bladder Meridian.) (From "Chapter on Generation of the Five Zang Organs")
[Ling Shu] What receives grain produces turbid Qi; what receives air produces clear Qi. Clear Qi enters the Yin; turbid Qi enters the Yang. The clear portion within the turbid ascends out through the pharynx; the turbid portion within the clear descends. When clear and turbid interfere with each other, it is called chaotic Qi. Generally, Yin is clear and Yang is turbid, yet turbidity contains clarity, and clarity contains turbidity. (Other chapters of this classic state Yang is clear and Yin is turbid; here stating Yin is clear and Yang is turbid implies that Zang organs are Yin and Fu organs are Yang, Zang Qi is clear and Fu Qi is turbid.) Clear Qi ascends to the Lungs; turbid Qi descends to the Stomach. The clear Qi within the Stomach (turbidity containing clarity) ascends out through the mouth; the turbid Qi within the Lungs (clarity containing turbidity) descends into the vessels and accumulates internally in the Seas. (The Seas of Qi and Blood.) The Hand-Taiyang (Small Intestine) alone receives the turbid Yang Qi; the Hand-Taiyin (Lungs) alone receives the clear Yin Qi. Its clear Qi ascends to the empty orifices (eyes, ears, nose, mouth); its turbid Qi descends through the various meridians. All Yin meridians receive clear Qi, but only the Foot-Taiyin (Spleen) alone receives turbid Qi. (Clear and Turbid Yin-Yang)
[Ling Shu] The essence-Qi of the Five Zang and Six Fu organs all ascend to the eyes to form visual essence. The cavity of essence is the eye. The essence of bone manifests as the pupil. (Kidney, Water Wheel.) The essence of sinew manifests as the iris/black part. (Liver, Wind Wheel.) The essence of blood manifests as the network vessels. (Heart, Blood Wheel.) The essence of Qi manifests as the white of the eye. (Lung, Qi Wheel.) The essence of muscle manifests as the eyelids/constraints. (Spleen, Flesh Wheel.) Enveloping the essence of sinew, bone, blood, and Qi, merging with the vessels to form the optic nerve, ascending to connect with the brain, and exiting posteriorly at the nape. Thus, if pathogenic factors strike the nape and coincide with bodily deficiency, entering deeply, they follow the optic nerve into the brain, causing dizziness/spinning of the brain. Brain spinning pulls the optic nerve tight; optic nerve tightness causes vertigo and spinning. If essence scatters, diplopia occurs, seeing double objects. The eyes are the convergence of essence from the Five Zang and Six Fu organs, the constant abode of Ying-Wei, Hun, and Po, and the birthplace of Shen Qi. Therefore, mental labor scatters Hun and Po, and confuses Yi and Zhi. Thus, the pupil and iris emulate Yin, while the sclera and red vessels emulate Yang. Yin and Yang combine and transmit to produce bright vision. The eyes are the emissaries of the Heart. The Heart is the residence of Shen. Therefore, if spirit is disordered and abnormal, suddenly seeing unusual places, the spirit, hun, po, and shen scatter and fail to coordinate, hence termed "Huo" (delusion/confusion). (From "Chapter on Great Confusion")
[Ling Shu] The face corresponds to the body shape. In cold weather, the earth cracks and ice forms; sometimes hands and feet become flaccid and drooping, yet the face remains uncovered. Why? Answer: The Twelve Primary Meridians and 365 collaterals, their blood and Qi all ascend to the face and flow into the orifices. The refined Yang Qi ascends to the eyes to form vision; the branch Qi ascends to the ears to form hearing; the Zong Qi ascends through the nose to form smell (odor). Turbid Qi emerges from the Stomach, travels to the lips and tongue to form taste. The fluids generated by these Qi all steam upward onto the face. Moreover, the facial skin is thick and muscles firm; thus, even extreme cold cannot overcome them. (Note: 'Tian' [Heaven] should be 'Da' [Great]. From "Pathogenic Factors and Disease Forms of Zang-Fu". *Nan Jing* states: "The head is the meeting point of all Yang meridians. All Yin meridians reach the neck and chest and return; only Yang meridians ascend to the head and ears, hence the face resists cold.")
[Su Wen] Heaven's Yang is insufficient in the Northwest; therefore, a person's right ear and eye are less acute than the left. Earth's Yin is incomplete in the Southeast; therefore, a person's left hand and foot are weaker than the right. The East belongs to Yang; Yang Qi gathers its essence upwards, making the upper part bright and the lower part deficient, thus making the ears and eyes acute but hands and feet inconvenient. The West belongs to Yin; Yin Qi gathers its essence downwards, making the lower part abundant and the upper part deficient, thus making the ears and eyes less acute but hands and feet convenient. Therefore, if simultaneously affected by pathogens, those affecting the upper body will be more severe on the right; those affecting the lower body will be more severe on the left. This reflects the incompleteness of Heaven and Earth's Yin and Yang. (From "Treatise on Correspondences of Yin and Yang")
[Su Wen] From dawn to noon is Heaven's Yang, specifically Yang within Yang. From noon to dusk is Heaven's Yang, specifically Yin within Yang. From nightfall to cockcrow is Heaven's Yin, specifically Yin within Yin. From cockcrow to dawn is Heaven's Yin, specifically Yang within Yin. Humans correspond to this. Regarding human Yin-Yang: exterior is Yang, interior is Yin. Regarding the body's Yin-Yang: back is Yang, abdomen is Yin. Regarding Zang-Fu Yin-Yang: all Five Zang are Yin, all Six Fu are Yang. Thus, the back is Yang; Yang within Yang is the Heart; Yin within Yang is the Lung. The abdomen is Yin; Yin within Yin is the Kidney; Yang within Yin is the Liver; Ultimate Yin within Yin is the Spleen. These represent the mutual correspondence of Yin-Yang, interior-exterior, and male-female, thereby corresponding to the Yin-Yang of Heaven. (From "True Words of the Golden Casket")
[Ling Shu] The Stomach desires cold drinks. (Dislikes heat.) The Intestines desire hot drinks. (Dislikes cold. *Za Bing Pian* states: For toothache not preferring cool drinks, treat Foot-Mingyang; for toothache preferring cool drinks, treat Hand-Mingyang.) (From "Shi Chuan")