吴云。灵台兰室。黄帝藏书之所。秘典。秘藏典籍也。
十二脏 张云。脏。藏也。六脏六腑。总为十二。分言之。则阳为腑。阴为脏。合言之。则皆可称脏。
犹言库藏之藏。所以藏物者。如宣明五气篇曰。心藏神。肺藏魄之类。是也。简按下编有十一脏之称。周礼有
九脏。庄子有六脏。可见其无定名焉。
相使贵贱 张云。相使者。辅相臣使之谓。贵贱者。君臣上下之分。吴云。清者为贵。浊者为贱。
遂言 简按王注六节藏象云。遂。尽也。遂言二字。见家语。
心者君主之官也 简按灵邪客篇云。心者。五脏六腑之大主。精神之所舍。荀子解蔽篇云。心者。
形之君也。神明之主也。出令而无所受令。淮南子云。夫心者。五脏之主也。所以制使四肢。流行血气。五行
大义。引本经。作主守之官。云。心为主守之官。神明出者。火者。南方阳。光晖。人君之象。神为身之君。
如君南向以治。易以离为火。居太阳之位。人君之象。人之运动。情性之作。莫不由心。故为主守之官。神明
所出也。说文。官。吏事君也。玉篇。官。宦也。
肺者相傅之官 五行大义云。肺为相傅之官。治节出者。金能裁断。相傅之任。明于治道。上下顺
教。皆有礼节。肺于五脏。亦治节所出。
治节 马云。凡为治之节度。从是而出焉。张云。节。制也。灵五癃津液别云。五脏六腑。心为之主。
肺为之相。
肝者将军之官 五癃津液别篇云。肝为之将。师傅篇云。肝者主为将。吴云。肝气急而志怒。故为将
军之官。简按奇病论云。肝者。中之将也。取决于胆。肝胆为表里。故肝出谋发虑。而胆为之断决也。日知录
云。春秋传昭公二十八年。岂将军食之而有不足。正义曰。此以魏子将中军。故谓之将军。及六国以来。遂以
将军为官名。盖其元起于此。（管子立政篇。将军大夫。以朝官吏。）
膻中者臣使之官 张云。按十二经表里。有心包络。而无膻中。心包之位。正居膈上。为心之护卫。
胀论曰。膻中者。心主之宫城也。李云。贴近君主。故称臣使。脏腑之官。莫非王臣。此独泛言臣。又言使者。
使令之臣。如内侍也。滑云。膻。徒旱切。上声浊字。说文云。肉膻也。音同袒褐之袒。云膻中者。岂以袒裼
之袒。而取义耶。简按滑注属曲解。韩诗外传。舜甑盆无膻。注。膻。即今甑篦。所以盛饭。使水火之气上蒸。
而后饭可熟。谓之膻。犹人身之膻中也。义太明切。李高及汪昂但云。膻中。即心包络。非。盖二者虽在上焦。
膻中则无形之宗气。心包络则包心之血络。岂可概而为一乎。薛雪云。膻中。亦名上气海。为宗气所积之处。
心包络。包为膜。心君之宫室。络为膜外之巷术。心君之城府也。一为密勿之地。一是畿甸之间。臣使之义着
焉。膻中者。宫室外之城府也。此说近是。
喜乐出焉 吴云。膻中气化。则阳气舒。而令人喜乐。气不化。则阳气不舒。而令人悲愁。是为喜
乐之所从出也。李云。喜笑属火。此云喜乐出焉。其配心君之府。较若列眉矣。
脾胃者仓廪之官 五行大义。无胃字。荀子富国篇杨 注。谷藏曰仓。米藏曰廪。遗篇刺法论云。脾
为谏议之官。知周出焉。（三因方。作公正出焉。）脾为谏议大夫。出于千金方。及胡悟五脏图说。
大肠者传道之官 本输篇。及五行大义引河图。大肠。为传道之腑。韩诗外传。大肠者。转输之腑也。
三十五难。大肠。传泻行道之腑也。马云。道。导同。
小肠者受盛之官 本输篇。三十五难。韩诗外传。及五行大义引河图并云。小肠者受盛之腑也。
化物出焉 张云。小肠居胃之下。受盛胃中水谷。而厘清浊。水液由此而渗于前。糟粕由此而归于后。
脾气化而上升。小肠化而下降。故曰化物出焉。高云。受胃之浊。水谷未分。犹之受盛之官。腐化食物。先化
后变。故化物由之出焉。
肾者作强之官伎巧出焉 高云。肾藏精。男女构精。鼓气鼓力。故肾者犹之作强之官。造化生人。伎
巧由之出焉。吴云。伎。音技。作强。作用强力也。伎。多能也。巧。精巧也。简按高注仍王义。似是。李云。
肾处北方而主骨。宜为作强之官。水能化生万物。故曰伎巧出焉。五行大义云。肾为作强之官。伎巧出者。水
性是智。智必多能。故有伎巧。巧则自强不息也。古今 云。技虽不至于道。亦游于艺者之所贵。巧虽未至于
神。亦妙万物而为言。不作强则何以得之。故知作强者。乃精力之谓。以上三说。略与王旨差。姑存之俟考。
三焦决渎之官 吴云。决。开也。渎。水道也。上焦不治。水滥高原。中焦不治。水停中脘。下焦不
治。水蓄膀胀。故三焦气治。则为开决沟渎之官。水道无泛溢停蓄之患矣。简
按本输篇。三焦者。中渎之腑也。水道出焉。五行大义云。三焦处五脏之中。通上下行气。故为中渎腑也。又
引河图云。三焦孤立。为内渎之腑。说文。渎。沟也。今据仓廪传道受盛等之例而考之。决。疑是中。或云。
央误。荀子。入其央渎。注。中渎也。如今人家出水沟也。
膀胱者州都之官 张云。膀胱位居最下。三焦水液所归。是同都会之地。故曰州都之官。简按本输篇。
二十五难。及五行大义引河图云。膀胱为津液之腑。韩诗外传。膀胱。凑液之腑也。周礼地官。五党为州。郑
注。州。二千五百家。人四县为都。
津液藏焉气化则能出矣 张云。膀胱有下口。而无上口。津液之入者为水。水之化者由气。有化而
入。而后有出。是谓气化则能出矣。营卫生会篇曰。水谷俱下而成。下焦济泌别汁。循下焦而渗入膀胱。正此
谓也。然气化之原。居丹田之间。是名下气海。天一元气。化生于此。元气足则运化有常。水道自利。所以气
为水母。知气化能出之旨。则治水之道。思过半矣。萧京轩岐救正论云。夫三焦既主相火。水道之出。无非禀
气以为决也。不曰能出而曰出焉。盖气本自化。不待化于气而始能出也。今津液主水。膀胱司水。水不自化。
而化于气。此阴以阳为用。未免少费工夫。故不曰出焉。而曰则能出矣。语意之次。又包许多妙用。
十二官 赵献可医贯云。玩内经注文。即以心为主。愚谓人身别有一主。非心也。谓之君主之官。
当与十二官平等。不得独尊心之官为主。若以心之官为主。则下文主不明则十二官危。当云十一官矣。盖此一
主者。气血之根。生死之关。十二经之纲维也。吕东庄评云。十二官各有所司。而惟心最贵。心得其职。则十
二官皆得其宜。犹孟子谓耳目之官不思。
而蔽于物。心之官则思。思则得之。盖心与百体。分言之则各有所官。统言之则心为百体之主。即此义也。故
曰君主之官。曰主明。文义自见。若谓别有一主。则心已不可称君主。岂主复有主乎。又谓下文当云十一官。
不当云十二官。此拘牵句字。而不求其义也。即以经文例之。六节脏象论云。凡十一脏。取决于胆。五脏六腑。
胆已在内。则宜云十脏。而云十一脏。又将别有一胆耶。灵枢邪客篇曰。心者。五脏六腑之大主。精神之所舍。
如赵氏言。亦止应云四脏六腑之大主矣。又岂心非其心耶。赵氏欲主张命门为一身之要。未尝无说。而必穿凿
经文附会之。却不可为训。凡论学论医。皆不可如此。
其宗大危 高云。宗祧且危。简按说文。宗。尊祖庙也。白虎通云。宗者。何谓也。宗者尊也。为先
祖主。宗。人之所尊也。
至道在微 高云。承上文大危之意而言。至道在微。上文大危。乃人心惟危之义。此至道在微。乃道
心惟微之义。道惟微也。故变化无穷。既微且变。则人孰知其原。
窘乎哉消者瞿瞿 吴云。窘。穷也。乎哉。叹辞。张云。瞿瞿。不审貌。谓十二官相失。则精神日消。
瞿瞿然莫审其故。诚哉窘矣。马云。瞿。音履。礼檀弓。瞿瞿如有求而弗得。注云。眼目速瞻之貌。彼不知此
养生之法者。有消而无长。瞿瞿然惊顾。拟而议之。窘迫哉。此消者瞿瞿也。简按诗东方未明篇。狂夫瞿瞿。
传。无守之貌。礼玉藻。视容瞿瞿。注。惊遽不审貌。张注本之。张马注义并通。吴志高俱仍王注。以消为消
息之义。岂有此理耶。且王以瞿瞿训勤勤。未见所出。太素作濯濯。广雅。濯濯。肥也。一曰。娱游也。
闵闵之当 马云。闵闵者。说文以为病与伤通也。唯不
知其要。则闵闵然独当其病。孰知何法为善耶。张云。闵闵。忧恤也。谓能忧人之忧。而恤人之危者。又孰足
以当其明哲之良哉。盖甚言知道之少也。简按马引说文有讹。闵。愍通。故张以忧恤释之。二说并不妥。王为
深远之义。必有所本。
毫厘 孙子算经。蚕吐丝为忽。十忽为一丝。十丝为一毫。十毫为一厘。
其形乃制 马云。唯心为君主之官。有以制此形耳。张云。积而不已。而形制益多也。高云。道之形
体乃制。制。正也。
精光之道大圣之业 志云。精。纯粹也。光。光明也。高云。心主神明。犹之精光之道也。主明下安。
犹之大圣之业也。
斋戒 简按王引韩说。见易上系辞。圣人以此斋戒。注。周礼膳夫。王日一举。斋日三举。论语。斋
必变食。而不饮酒。不茹荤。出庄子。
灵兰之室 马云。灵枢刺节真邪篇。外揣篇。皆藏此室。文王有灵台。语有芝兰之室。俱异常之谓。
志云。心之宫也。简按志注非是。
传保 高云。以传后世。而保守弗失焉。
吴云：灵台兰室，是黄帝收藏书籍的地方。秘典，指秘密珍藏的典籍。
十二脏：张云：脏，就是藏的意思。六脏六腑，总共称为十二。分开来说，阳称为腑，阴称为脏；合起来说，都可以称为脏。就像仓库储藏物品的“藏”一样，用来储藏事物的。如《宣明五气篇》所说：“心藏神，肺藏魄”之类，就是这个意思。简按：下编中有十一脏的说法，《周礼》有九脏，《庄子》有六脏，可见其名称没有定论。
相使贵贱：张云：相使，是指辅佐臣下的使者。贵贱，是指君臣上下的等级区分。吴云：清轻者为贵，重浊者为贱。
遂言：简按王注《六节藏象论》说：遂，意思是尽。遂言二字，见于《孔子家语》。
心者君主之官也：简按《灵枢·邪客篇》说：心，是五脏六腑的大主，精神居住的地方。《荀子·解蔽篇》说：心，是形体的君主，神明的主人。发出命令而不接受命令。《淮南子》说：心，是五脏的主宰，所以能支配四肢，运行气血。《五行大义》引用本经，作“主守之官”，说：心是主守之官，神明由此而出。火，是南方的阳气，光辉灿烂，是人君的象。神是身体的君主，如同君主面南而治。《易经》以离卦为火，居于太阳之位，是人君的象。人的运动、情性的发作，没有不由心控制的，所以称为主守之官，神明所出之处。《说文》：官，是吏事奉君。《玉篇》：官，是宦官。
肺者相傅之官：《五行大义》说：肺是相傅之官，治理调节由此而出。金能够裁断，相傅的职责，通晓治国之道，上下顺从教化，都有礼节。肺在五脏中，也是治理调节所在。
治节：马云：凡是治理的法度，都从这里而出。张云：节，就是节制。《灵枢·五癃津液别》说：五脏六腑，心是主宰，肺是辅佐。
肝者将军之官：《五癃津液别篇》说：肝是将军。《师傅篇》说：肝主要作为将军。吴云：肝气急迫而意志愤怒，所以称为将军之官。简按《奇病论》说：肝是中间的将领，取决于胆。肝胆互为表里，所以肝出谋划策，而胆做出决断。《日知录》说：《春秋传》昭公二十八年：“难道将军吃饭还有不足吗？”正义说：这是因为魏子统领中军，所以称为将军。到了战国以来，于是将军成为官名。大概起源于此。（《管子·立政篇》：将军大夫，作为朝中官吏。）
膻中者臣使之官：张云：按十二经脉表里关系，有心包络，而没有膻中。心包的位置，正好在膈肌之上，作为心的护卫。《胀论》说：膻中，是心主的宫城。李云：贴近君主，所以称为臣使。脏腑的官职，无非都是王的臣子。这里单独泛称臣，又称使者，是指像内侍那样的差遣之臣。滑云：膻，徒旱切，上声浊字。《说文》说：肉膻味。音同袒褐之袒。说膻中，难道是取义于袒裼之袒吗？简按滑氏的注释属于曲解。《韩诗外传》：舜的甑盆没有膻。注：膻，就是现在的甑篦，用来盛饭，使水火之气上升，然后饭才能熟。叫做膻，就像人身上的膻中一样。意义非常明确切当。李高及汪昂只说：膻中，就是心包络，这是不对的。大概两者虽然都在上焦，但膻中是无形的宗气，心包络是包裹心脏的血络，怎么能一概而论呢？薛雪说：膻中，也叫上气海，是宗气积聚的地方。心包络，包是膜，是心君的宫室；络是膜外的街巷，是心君的城府。一个是机密之地，一个是郊野之间，臣使的意义就明确了。膻中，是宫室外面的城府。这种说法比较接近真理。
喜乐出焉：吴云：膻中气化，则阳气舒展，从而使人喜乐。气不化，则阳气不舒展，从而使人悲愁。这就是喜乐产生的根源。李云：喜笑属火，这里说喜乐由此而出，它与心君的配合，就像排列眉毛一样清晰明了。
脾胃者仓廪之官：《五行大义》中没有“胃”字。《荀子·富国篇》杨倞注：谷藏叫仓，米藏叫廪。《遗篇·刺法论》说：脾是谏议之官，知周由此而出。（《三因方》作公正出焉。）脾为谏议大夫，出自《千金方》及胡悟《五脏图说》。
大肠者传道之官：《本输篇》及《五行大义》引《河图》，大肠为传道之腑。《韩诗外传》：大肠是转输之腑。《难经·三十五难》：大肠是传泻行道之腑。马云：道，与导同。
小肠者受盛之官：《本输篇》、《难经·三十五难》、《韩诗外传》及《五行大义》引《河图》都说：小肠是受盛之腑。
化物出焉：张云：小肠位于胃之下，接受并容纳胃中的水谷，从而分清浊。水液由此渗入前阴，糟粕由此归于后阴。脾气化而上行，小肠化而下泄，所以说化物由此而出。高云：接受胃中的浊物，水谷尚未分离，就像受盛之官。腐化食物，先化后变，所以化物由此而出。
肾者作强之官伎巧出焉：高云：肾藏精，男女交合精气，鼓动气力，所以肾犹如作强之官。造化生人，技巧由此而出。吴云：伎，音技。作强，作用强力也。伎，多能也。巧，精巧也。简按高注仍沿袭王冰之意，似乎是正确的。李云：肾处北方而主骨，适宜作为作强之官。水能化生万物，所以说技巧由此而出。《五行大义》说：肾为作强之官，技巧由之而出。水性是智，智必多能，所以有技巧。巧则自强不息。《古今...》（原文缺字）说：技虽不至于道，也是游于艺者所珍视的。巧虽未至于神，也是妙万物而言的。不作强怎么能得到它呢？所以知道作强，乃是精力的意思。以上三种说法，大致与王冰的宗旨略有差异，暂且保存以待考证。
三焦决渎之官：吴云：决，开也。渎，水道也。上焦不治，水泛滥高原；中焦不治，水停在中脘；下焦不治，水蓄积在膀胱。所以三焦气机调畅，就成为开决沟渎的官，水道就没有泛溢停蓄的祸患了。简按《本输篇》：三焦是中渎之腑，水道由此而出。《五行大义》说：三焦处于五脏之中，贯通上下行气，所以称为中渎腑。又引《河图》说：三焦孤立，为内渎之腑。《说文》：渎，沟也。现在根据仓廪、传道、受盛等例子来考证，“决”字，疑是“中”字之误，或者说是“央”字之误。《荀子》：入其央渎。注：中渎也，就像现在人家出的水沟一样。
膀胱者州都之官：张云：膀胱位居最下，是三焦水液归聚的地方，同是会集之地，所以称为州都之官。简按《本输篇》、《难经·二十五难》及《五行大义》引《河图》说：膀胱为津液之腑。《韩诗外传》：膀胱是凑液之腑。《周礼·地官》：五党为州，郑玄注：州，二千五百家。人四县为都。
津液藏焉气化则能出矣：张云：膀胱有下口，而无上口。进入的是津液之水，水的变化依靠气。有化而入，而后才有出，这叫做气化则能出。《营卫生会篇》说：水谷俱下而成，下焦济泌别汁，循下焦而渗入膀胱，正是这个意思。然而气化的本源，居于丹田之间，名叫下气海。天一元气，在此化生。元气充足则运化有常，水道自然通利。所以气是水之母，懂得气化能出的旨意，那么治水的方法，就掌握了一半了。萧京《轩岐救正论》说：既然三焦主管相火，水道的排出，无不禀受气来决定。不说“能出”而说“出焉”，大概气本来就能化，不等待化为气之后才能出。现在津液主水，膀胱司水，水不能自化，而化于气，这是阴以阳为用，未免少费工夫。所以不说“出焉”，而说“则能出矣”。语意的次序，又包含许多妙用。
十二官：赵献可《医贯》说：玩味《内经》注文，即以心为主。我认为人身另外有一个主，不是心，称为君主之官，应当与十二官平等，不得独尊心之官为主。如果以心之官为主，那么下文“主不明则十二官危”，应当说“十一官”了。盖这一个主，是气血的根，生死的关，十二经的纲维。吕东庄评说：十二官各有所司，而只有心最尊贵。心得其职，则十二官都得其宜。就像孟子说耳目之官不思，而被物所蔽；心之官则思，思则得之。大概心与百体，分开说则各有所官，统合说则心为百体之主，就是这个意思。所以说君主之官，曰主明，文义自然显现。如果说另外有一个主，那么心已不可称君主，难道主还有主吗？又说下文应当说十一官，不当说十二官，这是拘泥于句字，而不探求其义理。就拿经文为例，《六节藏象论》说：凡十一脏，取决于胆。五脏六腑，胆已在内，则应该说十脏，而说十一脏，又将另外有一个胆吗？《灵枢·邪客篇》说：心，是五脏六腑之大主，精神之所舍。如赵氏所言，也应该只说四脏六腑之大主了，难道心不是其心吗？赵氏想要主张命门为一身之要，未尝没有道理，但必定穿凿经文附会之，却不可作为典范。凡论学论医，皆不可如此。
其宗大危：高云：宗庙且危。简按《说文》：宗，尊祖庙也。《白虎通》说：宗是什么意思？宗者尊也。为先祖主，宗，是人所尊崇的。
至道在微：高云：承接上文大危的意思而言。至道在微，上文大危，乃人心惟危之义。此至道在微，乃道心惟微之义。道唯微妙，所以变化无穷。既微且变，那么谁知道它的本源呢？
窘乎哉消者瞿瞿：吴云：窘，穷也。乎哉，叹辞。张云：瞿瞿，是不审慎的样子。谓十二官相互失和，则精神日渐消耗，瞿瞿然不知道原因，确实很窘迫啊。马云：瞿，音履。《礼记·檀弓》：瞿瞿如有求而弗得。注：眼目速瞻之貌。那些不知此养生之法的人，有消而无长，瞿瞿然惊顾，拟而议之，窘迫哉。这就是消者瞿瞿。简按《诗经·东方未明篇》：狂夫瞿瞿。传：无守之貌。《礼记·玉藻》：视容瞿瞿。注：惊遽不审貌。张注本于此。张马注义并通。吴志高仍沿袭王注，以消为消息之义，哪有这个道理呢？况且王冰以瞿瞿训勤勤，未见出处。《太素》作濯濯。《广雅》：濯濯，肥也。一说，娱游也。
闵闵之当：马云：闵闵者，《说文》以为病与伤通也。唯不知其要，则闵闵然独当其病，谁知道什么方法是善的呢？张云：闵闵，忧恤也。谓能忧人之忧，而恤人之危者，又有谁足以担当他的明哲之良呢？大概是极言知道的人少。简按马引《说文》有误。闵，愍通，所以张以忧恤解释之。两种说法都不妥当。王冰认为是深远之义，必有根据。
毫厘：《孙子算经》：蚕吐丝为忽，十忽为一丝，十丝为一毫，十毫为一厘。
其形乃制：马云：唯心为君主之官，有以制此形耳。张云：积而不已，而形制益多也。高云：道之形体乃制，制，正也。
精光之道大圣之业：志云：精，纯粹也。光，光明也。高云：心主神明，犹如精光之道也。主明下安，犹如大圣之业也。
斋戒：简按王引韩说，见《易·上系辞》：圣人以此斋戒。注：《周礼·膳夫》：王日一举，斋日三举。《论语》：斋必变食，而不饮酒，不茹荤。出自《庄子》。
灵兰之室：马云：《灵枢·刺节真邪篇》、《外揣篇》，皆藏此室。文王有灵台，《论语》有芝兰之室，都是异常之称。志云：心之宫也。简按志注不对。
传保：高云：以传后世，而保守不失焉。
Wu Yun: The Lingtai Lan Shi (Spiritual Terrace and Orchid Chamber) is the place where the Yellow Emperor stored his books. Mi Dian (Secret Canon) refers to secretly preserved classics.
Twelve Zang Organs: Zhang Yun: "Zang" means to store. The six Zang and six Fu organs are collectively called twelve. When discussed separately, Yang is referred to as Fu, and Yin as Zang; when discussed together, all can be called Zang. It is like the "storage" in a warehouse used for storing items. For example, as stated in the *Xuan Ming Wu Qi Pian* (Chapter on Clarifying the Five Qi): "The Heart stores the Shen (Spirit), the Lung stores the Po (Corporeal Soul)," which illustrates this point. Jian An: In the following compilation, there is mention of eleven Zang organs; *Zhou Li* mentions nine Zang organs; *Zhuangzi* mentions six Zang organs. This shows that the name is not fixed.
Mutual Assistance and Hierarchy: Zhang Yun: "Xiang Shi" (mutual assistance) refers to assisting ministers and messengers. "Gui Jian" (noble and base) refers to the hierarchical distinction between ruler and minister, superior and inferior. Wu Yun: What is clear and light is noble; what is turbid and heavy is base.
Sui Yan (Thus Speaking): Jian An: Wang Bing's commentary on the *Liu Jie Zang Xiang Lun* (Chapter on Six Qi and Viscera Manifestations) states: "Sui" means to exhaust or complete. The phrase "Sui Yan" appears in *Kongzi Jiayu* (Family Sayings of Confucius).
The Heart is the Official of the Sovereign: Jian An: The *Ling Shu: Xie Ke Pian* (Chapter on Evil Invasion) states: "The Heart is the great master of the five Zang and six Fu organs, the residence of the Spirit." *Xunzi: Jie Bi Pian* states: "The Heart is the sovereign of the form, the master of the divine intelligence. It issues orders but receives none." *Huainanzi* states: "The Heart is the lord of the five Zang organs, thus it controls the four limbs and circulates Qi and Blood." *Wu Xing Da Yi* (Great Meaning of the Five Phases) cites this classic, referring to it as the "Official of Main Guard," saying: "The Heart is the Official of Main Guard, from which the Shen (Spirit) emerges." Fire represents the Yang energy of the South, radiant and bright, symbolizing the human ruler. The Shen is the sovereign of the body, just as a ruler governs facing south. In the *I Ching*, the Li trigram represents Fire, occupying the position of Taiyang (Great Sun), symbolizing the human ruler. Human movement and emotional expressions all stem from the Heart; hence it is called the Official of Main Guard, the source of divine intelligence. *Shuo Wen*: "Guan" (Official) means a servant serving the ruler. *Yu Pian*: "Guan" means eunuch or official.
The Lung is the Official of the Chancellor: *Wu Xing Da Yi* states: "The Lung is the Official of the Chancellor, from which governance and regulation emerge." Metal has the capacity to cut and decide, fulfilling the role of the Chancellor who understands the way of governance, ensuring that superiors and subordinates follow teachings and observe propriety. Among the five Zang organs, the Lung is the site of governance and regulation.
Governance and Regulation: Ma Yun: All rules of governance originate from here. Zhang Yun: "Jie" means restraint or regulation. The *Ling Shu: Wu Long Jin Ye Bie* states: "Among the five Zang and six Fu organs, the Heart is the master, and the Lung is the assistant."
The Liver is the Official of the General: The *Wu Long Jin Ye Bie Pian* states: "The Liver serves as the General." The *Shi Fu Pian* states: "The Liver primarily acts as the General." Wu Yun: The Liver's Qi is urgent and its will is angry, thus it is called the Official of the General. Jian An: The *Qi Bing Lun* states: "The Liver is the general within, depending on the Gallbladder." The Liver and Gallbladder are exterior-interior pairs; therefore, the Liver devises strategies, while the Gallbladder makes decisions. *Ri Zhi Lu* states: In the *Spring and Autumn Annals*, Duke Zhao 28th year: "Does the General lack food?" The commentary explains: This is because Wei Zi commanded the Central Army, so he was called General. Since the Warring States period, "General" became an official title, originating from here. (*Guanzi: Li Zheng Pian*: Generals and Ministers serve as court officials.)
The Dan Zhong (Sea of Qi) is the Official of the Ministerial Messenger: Zhang Yun: According to the exterior-interior relationships of the twelve meridians, there is the Pericardium (Xin Bao Luo), but no specific organ named Dan Zhong. The Pericardium is located exactly above the diaphragm, acting as a protector for the Heart. The *Zhang Lun* states: "The Dan Zhong is the palace city of the Heart Master." Li Yun: Being close to the Sovereign, it is called the Ministerial Messenger. The officials of the Zang and Fu organs are all subjects of the King. Here, it generically refers to "Minister" and also "Messenger," implying a messenger-like minister, such as an inner attendant. Hua Yun: "Dan" is pronounced with a rising tone, a turbid character. *Shuo Wen* says: "Dan" refers to the smell of meat, sounding like "Tan" in "Tan Xi" (bare-chested). Does "Dan Zhong" derive its meaning from "Tan"? Jian An: Hua's annotation is a forced interpretation. *Han Shi Waizhuan* states: "Shun's steamer had no 'Dan'." The annotation explains: "Dan" is now known as the steamer grate, used to hold rice, allowing steam to rise so the rice cooks. It is called "Dan," analogous to the Dan Zhong in the human body. The meaning is very clear. Li Gao and Wang Ang simply state that Dan Zhong is the Pericardium, which is incorrect. Although both are in the Upper Jiao, Dan Zhong is the无形 (formless) Zong Qi (Pectoral Qi), while the Pericardium is the blood network enveloping the heart. They cannot be equated. Xue Xue states: "Dan Zhong," also called the Upper Sea of Qi, is where Zong Qi accumulates. The Pericardium's "Bao" (envelope) is the membrane, the palace chamber of the Heart Monarch; its "Luo" (network) is the alley outside the membrane, the city fortress of the Heart Monarch. One is a place of secrecy, the other a suburban area; the meaning of Ministerial Messenger is evident. Dan Zhong is the city fortress outside the palace chambers. This view is closer to the truth.
Joy and Happiness Emerge From Here: Wu Yun: When the Qi of the Dan Zhong transforms, Yang Qi expands, causing joy and happiness. If Qi does not transform, Yang Qi does not expand, leading to sorrow and grief. This is the origin of joy and happiness. Li Yun: Laughter belongs to Fire. Saying that joy and happiness emerge from here aligns clearly with its pairing with the Heart Monarch, like rows of eyebrows.
The Spleen and Stomach are the Officials of the Granary: *Wu Xing Da Yi* does not include the character "Stomach." Yang Qiong's commentary on *Xunzi: Fu Guo Pian* states: Grain stored is called Cang (Granary); Rice stored is called Lin (Storehouse). The *Yi Pian: Ci Fa Lun* states: "The Spleen is the Official of Remonstrance, from which comprehensive knowledge emerges." (*San Yin Fang* reads "Justice emerges"). The Spleen as the Remonstrance Grand Master originates from *Qian Jin Fang* and Hu Wu's *Wu Zang Tu Shuo*.
The Large Intestine is the Official of Transmission: The *Ben Shu Pian* and *Wu Xing Da Yi* citing *He Tu* state: The Large Intestine is the Fu organ of transmission. *Han Shi Waizhuan* states: The Large Intestine is the Fu organ of transport. *Nan Jing: Chapter 35* states: The Large Intestine is the Fu organ of transmitting and guiding. Ma Yun: "Dao" is synonymous with "Dao" (guide).
The Small Intestine is the Official of Reception and Containment: The *Ben Shu Pian*, *Nan Jing: Chapter 35*, *Han Shi Waizhuan*, and *Wu Xing Da Yi* citing *He Tu* all state: The Small Intestine is the Fu organ of reception and containment.
Transformation of Substances Emerges From Here: Zhang Yun: The Small Intestine is located below the Stomach, receiving and containing the food and drink from the Stomach, thereby separating the clear from the turbid. Fluids seep out through the anterior orifice, and dregs return to the posterior orifice. Spleen Qi transforms and ascends; Small Intestine substances transform and descend. Hence, it is said that transformation of substances emerges from here. Gao Yun: Receiving the turbidity from the Stomach, where food and drink are not yet separated, is like the Official of Reception. Rotting and transforming food involves first transforming then changing; thus, transformation emerges from it.
The Kidney is the Official of Vigor and Strength, From Which Skill and Ingenuity Emerge: Gao Yun: The Kidney stores Essence. When male and female essences combine, stirring Qi and strength, the Kidney is like the Official of Vigor and Strength. Creation generates humans, and skills/ingenuity emerge from here. Wu Yun: "Ji" sounds like "Ji" (skill). "Zuo Qiang" means exerting strong force. "Ji" means versatile ability. "Qiao" means exquisite skill. Jian An: Gao's note follows Wang Bing's meaning, which seems correct. Li Yun: The Kidney resides in the North and governs bones, suitable as the Official of Vigor and Strength. Water can generate all things, hence it is said that skills emerge from here. *Wu Xing Da Yi* states: The Kidney is the Official of Vigor and Strength, from which skills emerge. The nature of Water is wisdom; wisdom implies versatility, hence there are skills. Skill implies continuous self-improvement. [Missing Text] states: Although skill may not reach the Dao, it is valued by those who wander in the arts. Although ingenuity may not reach the divine, it speaks of the wonders of all things. Without vigor, how could one attain it? Thus, "vigorous" refers to vitality. The above three interpretations differ slightly from Wang Bing's intent; they are preserved for further study.
The San Jiao (Triple Burner) is the Official of Ditch Digging: Wu Yun: "Jue" means to open. "Du" means water channel. If the Upper Jiao is not regulated, water floods the highlands; if the Middle Jiao is not regulated, water stagnates in the middle abdomen; if the Lower Jiao is not regulated, water accumulates in the bladder. Therefore, when the Qi of the San Jiao is regulated, it becomes the official of opening and clearing ditches, preventing water from overflowing or stagnating. Jian An: The *Ben Shu Pian* states: The San Jiao is the Fu organ of the central ditch, from which water channels emerge. *Wu Xing Da Yi* states: The San Jiao is situated among the five Zang organs, connecting upper and lower to move Qi, thus called the central ditch Fu organ. It also cites *He Tu*: The San Jiao stands alone, being the inner ditch Fu organ. *Shuo Wen*: "Du" means ditch. Examining based on examples like Granary, Transmission, and Reception, the character "Jue" is suspected to be a typo for "Zhong" (middle) or "Yang". *Xunzi*: "Enter its yang du." Annotation: "Zhong du," like the drainage ditch in modern homes.
The Bladder is the Official of the Prefecture Capital: Zhang Yun: The Bladder is located at the lowest position, where fluids from the San Jiao converge, making it a gathering place, hence called the Official of the Prefecture Capital. Jian An: The *Ben Shu Pian*, *Nan Jing: Chapter 25*, and *Wu Xing Da Yi* citing *He Tu* state: The Bladder is the Fu organ of Jin Ye (Body Fluids). *Han Shi Waizhuan*: The Bladder is the Fu organ of fluid convergence. *Zhou Li: Di Guan*: Five clans make a Zhou (Prefecture). Zheng Xuan's annotation: A Zhou consists of 2,500 households. Four counties make a Du (Capital).
Fluids are stored here; only through Qi transformation can they exit: Zhang Yun: The Bladder has a lower orifice but no upper orifice. What enters is fluid-water. The transformation of water depends on Qi. Only after transforming and entering can there be exiting; this is called "Qi transformation allows exit." The *Ying Wei Sheng Hui Pian* states: Food and drink descend together to form it. The Lower Jiao separates clear and turbid juices, flowing through the Lower Jiao and seeping into the Bladder, which is precisely what this means. However, the source of Qi transformation lies between the Dantian, named the Lower Sea of Qi. Tianyi Yuan Qi is generated here. When Yuan Qi is sufficient, transportation and transformation are regular, and water passages flow freely. Thus, Qi is the mother of Water. Understanding the principle that Qi transformation enables exit means half the method of treating water disorders is mastered. Xiao Jing's *Xuan Qi Jiu Zheng Lun* states: Since the San Jiao governs Ministerial Fire, the exit of water channels relies entirely on Qi. It does not say "can exit" but "exits," implying that Qi naturally transforms and does not wait for transformation by Qi to exit. Currently, Jin Ye governs Water, and the Bladder manages Water. Water cannot transform itself but transforms via Qi; this is Yin using Yang as function, which requires some effort. Hence, it does not say "exits" but "then can exit." The sequence of language contains many subtle applications.
Twelve Officials: Zhao Xianke's *Yi Guan* states: Reading the annotations of *Nei Jing*, the Heart is taken as the master. I believe the human body has another master, not the Heart, called the Official of the Sovereign. It should be equal to the Twelve Officials, not solely revered as the master. If the Heart's Official were the master, then the later text "If the Master is unclear, the Twelve Officials are in danger" should read "Eleven Officials." This one Master is the root of Qi and Blood, the pass of life and death, and the framework of the Twelve Meridians. Lv Dongzhuang comments: The Twelve Officials each have their duties, but the Heart is most noble. When the Heart performs its duty, all Twelve Officials function properly. Just as Mencius said: The organs of hearing and sight do not think and are obscured by things; the organ of the Heart thinks, and thinking leads to acquisition. Generally speaking, the Heart and the hundred bodies each have their offices when distinguished, but the Heart is the master of the hundred bodies when considered collectively. This is the meaning. Hence it is called the Official of the Sovereign, and "Master Clear" reveals the textual meaning. If there were another master, the Heart could no longer be called Sovereign; would there be a master over masters? And claiming the text should say "Eleven Officials" instead of "Twelve" is sticking to words without seeking meaning. Taking the scripture as an example, the *Liu Jie Zang Xiang Lun* states: "All eleven Zang organs depend on the Gallbladder." The Gallbladder is already included in the five Zang and six Fu; thus, it should say "Ten Zang," but it says "Eleven Zang." Would there be another Gallbladder? The *Ling Shu: Xie Ke Pian* states: "The Heart is the great master of the five Zang and six Fu organs, the residence of the Spirit." If Zhao's theory were true, it should only say "Master of four Zang and six Fu organs." Is the Heart not its Heart? Zhao wanted to advocate the Mingmen (Gate of Life) as the essence of the body, which has merit, but forcing interpretations onto the text is not exemplary. Both academic and medical discussions should not be conducted this way.
Its Lineage is in Great Danger: Gao Yun: The ancestral temple is in danger. Jian An: *Shuo Wen*: "Zong" means honoring the ancestral temple. *Bai Hu Tong* asks: What is Zong? Zong means respect. It is the master of ancestors; Zong is what people respect.
The Supreme Dao is Subtle: Gao Yun: Continuing the meaning of "Great Danger" from above. "Supreme Dao is Subtle" contrasts with "Great Danger" above, which corresponds to the meaning "Human mind is perilous." This "Supreme Dao is Subtle" corresponds to "Dao mind is subtle." Because the Dao is subtle, its changes are infinite. Since it is subtle and changing, who knows its origin?
How Distressed! Those Who Decline Are Restless: Wu Yun: "Jiong" means destitute/difficult. "Hu Zai" is an exclamation. Zhang Yun: "Qu Qu" describes a look of indecision. It means that when the Twelve Officials lose harmony, spirit declines daily, looking around restlessly without knowing the cause. Truly distressed. Ma Yun: "Qu" sounds like "Lv". *Li Ji: Tan Gong*: "Qu Qu as if seeking but not finding." Annotation: A look of rapid eye movement. Those who do not know this health preservation method have decline without growth, looking around startled and discussing it. How distressing! This is "those who decline are restless." Jian An: *Shi Jing: Dong Fang Wei Ming Pian*: "The madman is Qu Qu." Commentary: A look of lacking control. *Li Ji: Yu Yang*: "Visage Qu Qu." Annotation: A look of panic and indecision. Zhang's note derives from this. Both Zhang and Ma's interpretations are valid. Wu and Gao follow Wang Bing, interpreting "Xiao" as waxing and waning, which is absurd. Moreover, Wang Bing interprets "Qu Qu" as diligent, with no source found. *Tai Su* writes "Zhuo Zhuo". *Guang Ya*: "Zhuo Zhuo" means fat. Alternatively, it means entertainment/play.
Deep and Profound is Its Appropriateness: Ma Yun: "Min Min" is interpreted by *Shuo Wen* as illness and injury. Only by not knowing the key point does one feel deeply troubled by the disease alone. Who knows what method is good? Zhang Yun: "Min Min" means worry and compassion. It refers to one who worries about others' worries and sympathizes with others' dangers. Who else is worthy of his wise goodness? It emphasizes how few people understand the Dao. Jian An: Ma's citation of *Shuo Wen* is erroneous. "Min" is interchangeable with "Min" (pity), so Zhang interprets it as worry and compassion. Neither explanation is fully appropriate. Wang Bing's interpretation of profound meaning must have a basis.
Hao Li (Minute Units): *Sunzi Suan Jing*: Silkworm spinning silk creates "Hu"; ten Hu make one "Si"; ten Si make one "Hao"; ten Hao make one "Li".
Its Form is Then Regulated: Ma Yun: Only the Heart, as the Official of the Sovereign, can regulate this form. Zhang Yun: Accumulation without end leads to more forms being regulated. Gao Yun: The form of the Dao is regulated; "Zhi" means correct/regulate.
The Way of Essence and Light, The Great Achievement of the Sage: Zhi Yun: "Jing" means pure. "Guang" means bright. Gao Yun: The Heart governs Shen Ming (Divine Intelligence), akin to the Way of Essence and Light. "Master Clear, Below Peaceful" is akin to the Great Achievement of the Sage.
Fasting and Purification: Jian An: Wang Bing cites Han Ying's explanation, found in *I Ching: Xi Ci Shang*: "The Sage fasts and purifies with this." Annotation: *Zhou Li: Shan Fu*: "The King eats one meal a day, three meals on fasting days." *Analects*: "During fasting, change the food, do not drink alcohol, do not eat garlic/onions." Originates from *Zhuangzi*.
The Room of Spiritual Orchids: Ma Yun: *Ling Shu: Ci Jie Zhen Xie Pian* and *Wai Chuai Pian* both store [the classics] in this room. King Wen had the Lingtai; *Analects* mentions the Room of Orchids; both refer to extraordinary places. Zhi Yun: The palace of the Heart. Jian An: Zhi's note is incorrect.
Transmit and Preserve: Gao Yun: To transmit to future generations and preserve them without loss.