马云。灵枢二十五人篇。有金柜藏之。其柜从木。义盖同也。简按汉高帝纪。如淳云。金匮。犹金HT 也。
师古曰。以金为匮。保慎之
义。
天有八风 灵九宫八风篇。大弱风。谋风。刚风。折风。大刚风。凶风。婴儿风。弱风也。以上八
风。萧吉五行大义。引太公兵书。与吕览及白虎通所载异。
经有五风 马云。风论有五脏风。岂八风之外。复有五风乎。八风发其邪气。入于五脏之经。而发
病已。简按吴云。经。风论也。非是。
所谓得四时之胜者 吴接上句。云。此所谓得四时之胜。而变病也。简按以下三十二字。文义不顺
承。恐他篇错简。此一节。又见六节脏象论王氏补文中。
俞 吴云。输同。五脏之气至此。而转输传送也。简按经文。俞输 通用。玉篇。 。五脏 也。
史记。五脏之输。注。经穴也。项氏家说云。 。象水之窦。即窬字也。见难经汇考。
病在脏 王马张并云。心脏。志云。夏时阳气发越在外。脏气内虚。故风气乘虚而内薄。
病在四肢 马云。上文言腰股。而此言四肢者。以四肢为末。如木之枝。得寒而凋。故不但腰股为
病。而四肢亦受病也。高云。支。肢同。余篇仿此。
故春善病 衄 志云。以下三故字。皆顶上文东风生于春节而言。高本。衄。作HT 。注云。音忸。
今讹衄非。简按诗 风。女子善怀。笺。善。犹多也。 。作 为是。说文。鼽。病寒鼻窒也。释名。鼻塞曰
鼽。鼽。久也。涕久不通。遂至窒塞也。礼月令。民多鼽嚏。吕览作鼽窒。高诱注。鼽。 鼻也。灵经脉篇。
实则鼽窒。虚则鼽衄。王氏乃为 （HT 同。鼻液也。）之义。未详所据。衄。说文。鼻出血也。篇海。HT 。
通作衄。说文无HT 字。高氏改用俗字。非。
秋善病风疟 高云。秋病肩背。俞在肩背。故秋善病风疟。风疟者。寒栗而肩背振动也。简按疟论云。
邪客于风府。循膂而下。卫气一日一夜。大会于风府。可见疟邪自肩背始也。肩背振动之解欠详。
冬善病痹厥 马云。冬气者。病在腰股。又在四肢。故痹病厥病。从之而生矣。
按跷 史记扁鹊传。 石桥引。索隐云。桥。谓按摩之法。说苑。子越扶形。子游矫摩。灵病传篇。
乔摩灸熨。盖跷。九兆切。与矫通。桥乔并同。易说卦。坎为矫 。疏。使曲者直为矫。使直者曲为 。盖跷
乃按摩矫揉之谓。王注似迂。楼氏纲目云。按跷二字非衍文。其上下必有脱简。即冬不藏精者。春必温病之义也。
春不病颈项 吴本无春字。简按前文无病颈项之言。此五字恐剩文。
仲夏不病胸胁 吴本无仲字。非。
飧泄而汗出也 此六字。新校正云。疑剩文。是。○李冶古今 云。按本经生气通天论云。春伤于风。
夏乃洞泄。夏伤于暑。秋为 疟。秋伤于湿。冬为痿厥。冬伤于寒。春必病温。由是而言。春夏秋冬。无论启
闭。政宜随时导引。以开通利导之。但勿发泄使至于汗出耳。窃疑本经当云冬不按跷。春必鼽衄。或病颈项。
春不按跷。仲夏必病胸胁。长夏必病洞泄寒中。夏不按跷。秋必风疟。秋不按跷。冬必痹厥。其飧泄而汗出也
一句。飧字当析之为勿令二字。如此则辞旨俱畅。可为通论矣。大抵导引。四时皆可为之。惟不得劳顿至于汗
出。而苟劳顿至于汗出。则非徒无益。或反以致他疾。不特于闭藏之时为不可。虽春夏发生长育之时亦不可。
王太仆不悟本经舛漏。坚主冬不按跷。谓按跷则四时俱病。
盖为纸上语所牵。而肆为臆说也。利害所系甚重。予于是乎有辨。简按李说反似肆为臆说。然其理固不可掩。
故备录此。
故藏于精者春不病温 张云。人身之精。真阴也。为元气之本。精耗则阴虚。阴虚则阳邪易犯。故
善病温。此正谓冬不按跷。则精气伏藏。阳不妄升。则春无温病。又何虑乎鼽衄颈项等病。简按伤寒论。太阳
病。发热而渴。不恶寒者。为温病。程应旄注云。太阳初得之一日。即发热而渴。不恶寒者。因邪气早已内蓄。
其外感于太阳。特其发端耳。其内蓄之热。固非一朝一夕矣。盖自冬不藏精而伤于寒。时肾阴已亏。一交春阳
发动。即病未发。而周身经络。已莫非阳盛阴虚之气所布 。所云至春发为温病者。盖自其胚胎受之也。
夏暑汗不出者秋成风疟 吴云。冬宜闭藏。失之则如上条所论。夏宜疏泄。逆之而汗不出。则暑邪
内伏。遇秋风凄切。金寒火热。相战为疟。张云。以上二节。一言冬宜闭藏。一言夏宜疏泄。冬不藏精则病温。
夏不汗泄则病疟。阴阳启闭。时气宜然。此举冬夏言。则春秋在其中矣。
此平人脉法也 吴云。脉法。犹言诊法也。马云。此皆因时为病。脉亦宜知。乃平病患之脉法也。
张云。脉法者。言经脉受邪之由然也。简按以上三说。并属曲解。新校正云。详此下义。与上文不相接。盖疑
其有阙文者。良然。
平旦 四书脉云。平者。中分之意。乃天地昼夜之平分也。（平明。平晓。义同。）说文。旦。明也。
从日见一上。一。地也。简按顾炎武日知录云。平旦者。寅也。可疑。李云。平旦至日中。自卯至午也。是。
黄昏 月令广义云。日落。天地之色玄黄。而昏昏然也。又曰昏黄。简按日知录云。黄昏者。戌也。
亦可疑。李云。日中至黄昏。自午至酉也。
合夜 简按犹暮夜。言日暮而合于夜也。盖定昏之谓。（淮南子。日至虞渊。是谓黄昏。至于蒙谷。
是谓定昏。）李云。合夜至鸡鸣。自酉至子也。此乃以黄昏合夜为一。其以相去不远。均为酉刻也。马则为灵
营卫生会篇所云合阴之义。然合阴即人定。（亥也）张则为子前。并不可从。
鸡鸣 张云。子前为阴中之阴。子后为阳中之阳。李云。鸡鸣至平旦。自子至卯也。简按国小绀珠日
知录之类。并以丑为鸡鸣。今张李二氏。以子为鸡鸣者。因以一日分四时。而子午当二至。卯酉当二分。日出
为春。日中为夏。日入为秋。夜半为冬也。虽鸡未尝以子而鸣。然理固不得不然矣。
背为阳腹为阴 张云。人身背腹阴阳。议论不一。有言前阳后阴者。如老子所谓万物负阴而抱阳。是
也。有言前阴后阳者。如此节所谓背为阳腹为阴。是也。似乎相左。观邵子曰。天之阳在南。阴在北。地之阴
在南。阳在北。天阳在南。故日处之。地刚在北。故山处之。所以地高西北。天高东南。然则老子所言。言天
之象。故人之耳目口鼻动于前。所以应天。阳面南也。本经所言。言地之象。故人之脊骨肩背峙于后。所以应
地。刚居北也。矧以形体言之。本为地象。故背为阳。腹为阴。而阳经行于背。阴经行于腹也。天地阴阳之道。
当考伏羲六十四卦方圆图。圆图象天。阳在东南。方图象地。阴在西北。其义最精。燎然可见。简按程子曰。
一身之上。百理具备。甚物是没底。背在上。故为阳。胸在下。故为阴。至如男女之生。已有此象。
膀胱三焦 王引灵枢文。与宣明五气注同。今灵枢中无所考。本藏篇云。肾合三焦膀胱。本输篇云。
三焦者。足少阳太阴之所将。太阳之别也。此与王所引义略同。（三焦详义。出五脏别论。）
冬病在阴夏病在阳 高云。冬病在阴。肾也。下文云。阴中之阴。肾也。夏病在阳。心也。下文云。
阳中之阳。心也。知冬病在阴。夏病在阳。则知阴中之阴阳中之阳矣。
春病在阴秋病在阳 高云。春病在阴。肝也。下文云。阴中之阳。肝也。秋病在阳。肺也。下文云。
阳中之阴。肺也。知春病在阴。秋病在阳。则知阴中之阳阳中之阴矣。
雌雄 张云。即牝牡之谓。吴云。五行皆有雌雄。如甲为雄。乙为雌。肝为雌。胆为雄也。志云。雌
雄。脏腑也。
相输应也 吴云。转输传送。而相应也。志云。输应。交相授受也。
收受 吴云。五方之色。入通五脏。谓之收。五脏各藏其精。谓之受。张云。言同气相求。各有所归也。
东方青色入通于肝 白虎通云。肝。木之精也。东方者。阳也。万物始生。故肝象木色青而有枝叶。
开窍于目 白虎通云。肝。目之为候。何。目能出泪。而不能纳物。木亦能出枝叶。不能有所内也。
五行大义云。肝者。木脏也。木是东方显明之地。眼目亦光显照了。故通乎目。
其病发惊骇 新校正。疑为衍文。是。据下文例。当云故病在头。
其味酸 洪范。木曰曲直。曲直作酸。郑注。木实之性。正义云。木生子实。其味多酸。五果之味
虽殊。其为酸一也。是木实之性然也。月令。春云其味酸。是也。
其畜鸡 五行大义云。郑玄云。鸡属木。此取其将旦而鸣近寅木。故又振羽翼。有阳性也。贾谊新
书云。鸡。东方之牲也。
其谷麦 月令郑注云。麦实有孚甲。属木。
上为岁星 五行大义云。岁星。木之精。其位东方。主春。以其主岁。故名岁星。简按上。上声。
是以春气在头也 坊本。气。误作风。简按据文例。当云知病之在筋。
其音角 月令正义云。角。是扣木之声。汉律历志云。角者。触也。阳气蠢动。万物触地而生也。
其数八 月令郑注云。数者。五行佐天地生物成物之次也。易曰。天一地二。天三地四。天五地六。
天七地八。天九地十。而五行自水始。火次之。木次之。金次之。土为后。木生数三。成数八。但言八者。举
其成数。正义云。按尚书洪范云。一曰水。二曰火。三曰木。四曰金。五曰土。故其次如是也。郑注易系辞云。
天一生水于北。地二生火于南。天三生木于东。地四生金于西。天五生土于中。（按原文此语再见。其一。此
下有以益五行生之本句。）阳无耦。阴无配。未得相成。地六成水于北。与天一并。天七成火于南。与地二并。
地八成木于东。与天三并。天九成金于西。与地四并。地十成土于中。与天五并也。是郑氏之意。但言八者。
举其成数者。金木水火。以成数为功。
是以知病之在筋也 推余方之例。此八字系于错出。当在上为岁星之后。
其臭臊 马云。礼月令。其臭膻。膻。与臊同。简按月令正义云。通于鼻者谓之臭。在口者谓之味。
臭则气也。说文。臊。豕膏臭也。膻。羊气也。五行大义云。春物气与羊相类。
南方赤色入通于心 白虎通云。心。火之精。南方尊阳在上。卑阴在下。礼有尊卑。故心象火。色赤而锐也。
开窍于耳 汪昂云。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。简按此似曲说。而亦有理。
其味苦 洪范。火曰炎上。炎上作苦。月令。夏云其臭焦。其味苦。郑注。焦气之味。正义云。火性
炎上。焚物则焦。焦是苦气。
其畜羊 月令。春食麦与羊。郑注。羊。火畜也。时尚寒。食之以安性也。简按王云。言其未。非。
其谷黍 志云。黍。糯小米也。性温而赤色。故为心之谷。简按五行大义云。黍。色赤性热。又云。
黍。舒散属火。
上为荧惑星 五行大义云。荧惑。火之精。其位南方。主夏。以其出入无常。故名荧惑。
是以知病之在脉也 张云。心主血脉也。
其音征 汉律历志云。征者。祉也。万物大盛蕃祉也。
中央黄色入通于脾 张云。土王四季。位居中央。脾为属土之义。其气相通。简按白虎通云。脾。土
之精。故脾象土色黄也。
故病在舌本 志云。灵枢曰。脾者。主为卫。使之迎粮。视唇舌好恶。以知吉凶。是脾气之通于舌也。
高云。灵枢经脉篇云。脾是动则病舌本强。故病在舌本。简按前文例。当云病在脊。
其味甘 洪范。土爰稼穑。稼穑作甘。郑注。甘味生于百谷。正义谷。谷是土之所生。故甘为土之味
也。月令云。其味甘。其臭香。是也。
其畜牛 月令中央郑注。牛。土畜也。正义云。易。坤为牛。是牛属土也。简按王注牵强。
其谷稷 张云。稷。小米也。粳者为稷。糯者为黍。为五谷之长。色黄属土。简按月令中央。食稷与
牛。郑注。稷。
五谷之长。
上是镇星 五行大义云。镇星。土之精。其位中央。主四季。以其镇宿不移。故名镇星。汉天文志。
填星中央。季夏土。
其音宫 汉律历志云。宫者。中也。居中央。畅四方。唱始施生。为四声之经。
其数五 志云。五。土之生数也。土居五位之中。故独主于生数。简按沈括笔谈云。洪范五行。数
自一至五。先儒谓之。此五行生数。各益以土数。以为成数。以谓五行非土不成。故水生一而成六。火生二而
成七。木生三而成八。金生四而成九。土生五而成十。（简按此皇氏之说。见月令正义。云。此非郑义。今所
不取。）唯黄帝素问。土生数五。成数亦五。盖水火木金。皆待土而成。土更无所待。故止一五而已。画而为
图。其理可见。为之图者。设木于东。设金于西。火居南。水居北。土居中央。四方自为生数。各并中央之土。
以为成数。土自居其位。更无所并。自然止有五数。盖土不须更待土而成也。合五行之数为五十。则大衍之数
马云认为，《灵枢·二十五人》篇中记载了“金柜藏之”的说法。那个柜子从木字旁，意义大概相同。我简略考证：《汉书·高帝纪》如淳注释说：“金匮”，就是金匣的意思。颜师古注解说：“用金属制作匣子，是为了表示保存谨慎的意义。”
天有八风。参见《灵枢·九宫八风》篇。分别是：大弱风、谋风、刚风、折风、大刚风、凶风、婴儿风、弱风。以上八风，萧吉在《五行大义》中引用《太公兵书》，与《吕氏春秋》及《白虎通义》所载有所不同。
经有五风。马云说：《素问·风论》中有五脏风，难道在八风之外，还有五风吗？八风吹入邪气，进入五脏的经脉，从而发病罢了。我简略考证吴崑的观点：这里的“经”，指的是《风论》篇，不是这个意思。
所谓得四时之胜者。吴崑承接上句说：这就是所谓的顺应四时相克的变化而发生的病变。我简略考证：以下三十二个字，文义不连贯，恐怕是其他篇章的错简。这一节，也出现在《六节脏象论》王冰补文中。
俞（腧穴）。吴崑说：输同俞。五脏之气到达这里，进行转输传送。我简略考证：经文里，“俞”和“输”通用。《玉篇》解释为：五脏的腧穴。《史记》中“五脏之输”的注解是：经穴。项氏《家说》云：象水之窦，即“窬”字。见《难经汇考》。
病在脏。王冰、马云、张景岳都说是心脏。马莳说：《素问·脉要精微论》云：夏季阳气发散在外，脏气内部虚弱，所以风气乘虚而入并迫近内脏。
病在四肢。马云说：上文讲的是腰股，这里讲四肢，是因为四肢为末端，像树木的枝条，遇到寒冷就会凋零，所以不仅是腰股生病，四肢也会受病。高世栻说：“支”同“肢”。其他篇章仿照此例。
故春善病衄血。马莳说：以下三个“故”字，都是针对上文“东风生于春季”而言。高世栻本将“衄”写作“𪖙”，注解说：音忸。现在讹误作“衄”是不对的。我简略考证：《诗经·卫风》“女子善怀”，笺注说：“善”犹“多”也。“𪖙”写作“鼽”是对的。《说文解字》：“鼽”，寒病鼻塞。《释名》：“鼻塞曰鼽。鼽，久也。涕久不通，遂至窒塞也。”《礼记·月令》：“民多鼽嚏。”《吕氏春秋》作“鼽窒”。高诱注：“鼽，鼻液也。”《灵枢·经脉》篇：“实则鼽窒，虚则鼽衄。”王冰将其解释为（𪖙同鼽，鼻液也）的意思，不详依据所在。“衄”，《说文解字》：“鼻出血也。”《篇海》：“𪖙”通作“衄”。《说文》无“𪖙”字。高氏改用俗字，不对。
秋善病风疟。高世栻说：秋季病在肩背，腧穴在肩背，所以秋季容易患风疟。风疟，就是恶寒战栗且肩背振动。我简略考证：《素问·疟论》说：邪气客于风府，沿着脊柱向下，卫气一日一夜大会于风府，可见疟邪是从肩背开始的。对“肩背振动”的解释不够详细。
冬善病痹厥。马云说：冬季的寒气，病在腰股，又在四肢，所以痹病和厥病，由此而生。
按跷。《史记·扁鹊传》引《石桥引》，司马贞索隐说：“桥”，指按摩的方法。《说苑》：“子越扶形，子游矫摩。”《灵枢·病传》篇：“乔摩灸熨。”大概“跷”读九兆切，与“矫”通。“桥”、“乔”都同义。《易·说卦》：“坎为矫輮。”疏解说：使弯曲的变直叫“矫”，使直的变曲叫“輮”。大概“跷”乃是按摩、矫揉的意思。王冰的注解似乎迂腐。楼氏《纲目》说：“按跷”二字不是衍文，其上下必有脱简，就是“冬不按跷，春必温病”的意思。
春不病颈项。吴崑本没有“春”字。我简略考证：前文没有关于不病颈项的说法，这五个字恐怕是多余的文字。
仲夏不病胸胁。吴崑本没有“仲”字。我认为不对。
飧泄而汗出也。这六个字，林亿等《新校正》说：怀疑是多余的文字。这是对的。○李冶《古今佥载》说：根据本经《生气通天论》说：春伤于风，夏天就发生洞泄；夏伤于暑，秋天就发生疟疾；秋伤于湿，冬天就发生痿厥；冬伤于寒，春天必定患温病。由此而言，春夏秋冬，无论开闭，都应当随时导引，以开通利导。只是不要发泄导致出汗。我私下怀疑本经应当说：冬不按跷，春必鼽衄，或者病颈项；春不按跷，仲夏必病胸胁；长夏不按跷，必病洞泄寒中；夏不按跷，秋必风疟；秋不按跷，冬必痹厥。至于“飧泄而汗出也”这一句，“飧”字应当拆分为“勿令”二字。这样辞意就通畅了，可以成为通论。大抵导引，四季都可以做，只是不能劳累到出汗。如果劳累到出汗，不仅无益，反而可能导致其他疾病，不仅在闭藏的冬季不可，即使在春夏生长发育之时也不可。王冰没有领悟本经的舛误遗漏，坚持主张“冬不按跷”，认为按跷则四季都会生病。大概是受文字牵累，肆意发表主观见解。利害关系很重，我对此加以辨析。我简略考证：李氏的说法反而像是肆意臆说，但他的道理确实不可掩盖，所以完整记录在此。
故藏于精者春不病温。张景岳说：人身之精，是真阴，是元气的根本。精耗损则阴虚，阴虚则阳邪容易侵犯，所以容易患温病。这正是说冬不按跷，则精气伏藏，阳气不妄升，那么春天就没有温病，又何必担心鼽衄、颈项等疾病呢？我简略考证：《伤寒论》说：太阳病，发热而渴，不恶寒者，称为温病。程应旄注解说：太阳病初得之一日，就发热而渴，不恶寒，是因为邪气早已内蓄，外感于太阳只是发端。其内蓄的热，本来就不是一朝一夕形成的。大概因为冬天不藏精而伤于寒，此时肾阴已亏，一交春阳发动，即使病未发作，周身经络，也已经无非是阳盛阴虚之气所布散。所说的到了春天发为温病，大概是从胚胎时期就受之了。
夏暑汗不出者秋成风疟。吴崑说：冬季宜闭藏，失于此则如上条所述。夏季宜疏泄，违背它而汗不出，则暑邪内伏，遇到秋风凄切，金寒火热，相互交战而成疟疾。张景岳说：以上两节，一节讲冬季宜闭藏，一节讲夏季宜疏泄。冬天不藏精则病温，夏天不汗泄则病疟。阴阳开闭，时令之气理应如此。这里举冬夏为例，那么春秋就在其中了。
此平人脉法也。吴崑说：脉法，犹言诊法。马云说：这些都是因时令而发生的疾病，脉象也应当知晓，这是平和病患的脉法。张景岳说：脉法，是说经脉受邪的原因。我简略考证：以上三种说法，都属于曲解。《新校正》说：详察下文义，与上文不相衔接，大概怀疑有缺文。确实如此。
平旦。《四书脉》说：平，是中分的意思，是天地昼夜的中分。（平明、平晓，意思相同。）《说文解字》：旦，明也。从日见一上，一，地也。我简略考证：顾炎武《日知录》说：平旦，是寅时。值得怀疑。李云：平旦至日中，自卯时至午时。这是对的。
黄昏。《月令广义》说：日落，天地之色玄黄，而昏昏然。又说昏黄。我简略考证：《日知录》说：黄昏，是戌时。也可疑。李云：日中至黄昏，自午时至酉时。
合夜。我简略考证：犹暮夜，言日暮而合于夜。大概是定昏的意思。（《淮南子》：日至虞渊，是谓黄昏。至于蒙谷，是谓定昏。）李云：合夜至鸡鸣，自酉时至子时。这是把黄昏和合夜合为一，因为它们相距不远，均为酉刻。马云则是《灵枢·营卫生会》篇所说的“合阴”的意思。然而合阴即人定（亥时）。张景岳认为是子前，都不可以从。
鸡鸣。张景岳说：子前为阴中之阴，子后为阳中之阳。李云：鸡鸣至平旦，自子时至卯时。我简略考证：《国小绀珠》、《日知录》之类，都以丑时为鸡鸣。现在张、李二氏以子时为鸡鸣，是因为将一日分四时，而子午当二至，卯酉当二分。日出为春，日中为夏，日入为秋，夜半为冬。虽然鸡没有在子时鸣叫的，但道理固然是不得不如此。
背为阳腹为阴。张景岳说：人身背腹的阴阳，议论不一。有说前阳后阴的，如老子所谓“万物负阴而抱阳”，就是这个意思。有说前阴后阳的，如本节所谓“背为阳腹为阴”，就是这个意思。似乎相反。看邵雍说：天之阳在南，阴在北。地之阴在南，阳在北。天阳在南，所以日处之。地刚在北，所以山处之。因此地高西北，天高东南。那么老子所言，说的是天之象，所以人的耳目口鼻动于前，所以应天，阳面南。本经所言，说的是地之象，所以人的脊骨肩背峙于后，所以应地，刚居北。况且从形体来说，本为地象，所以背为阳，腹为阴，而阳经行于背，阴经行于腹。天地阴阳之道，应当考察伏羲六十四卦方圆图。圆图象天，阳在东南。方图象地，阴在西北。其义最精，显而易见。我简略考证：程颐说：一身之上，百理具备，没有什么是没有的。背在上，所以为阳。胸在下，所以为阴。至于男女之生，已有此象。
膀胱三焦。王冰引用《灵枢》文，与《宣明五气》注相同。现在《灵枢》中无法考证。《本藏》篇说：肾合三焦膀胱。《本输》篇说：三焦者，足少阳太阴之所将，太阳之别也。这与王冰所引的意思大致相同。（三焦的详细含义，出自《五脏别论》。）
冬病在阴夏病在阳。高世栻说：冬病在阴，是肾。下文说：阴中之阴，肾也。夏病在阳，是心。下文说：阳中之阳，心也。知道冬病在阴，夏病在阳，就知道阴中之阴、阴中之阳了。
春病在阴秋病在阳。高世栻说：春病在阴，是肝。下文说：阴中之阳，肝也。秋病在阳，是肺。下文说：阳中之阴，肺也。知道春病在阴，秋病在阳，就知道阴中之阳、阳中之阴了。
雌雄。张景岳说：即牝牡的意思。吴崑说：五行皆有雌雄，如甲为雄，乙为雌。肝为雌，胆为雄。马莳说：雌雄，指脏腑。
相输应也。吴崑说：转输传送，而相应。马莳说：输应，交相授受。
收受。吴崑说：五方之色，入通五脏，谓之收。五脏各藏其精，谓之受。张景岳说：言同气相求，各有所归。
东方青色入通于肝。《白虎通义》说：肝，是木之精。东方，是阳。万物始生，所以肝象木色青而有枝叶。
开窍于目。《白虎通义》说：肝，目之为候，为什么？目能出泪，而不能纳物。木亦能出枝叶，不能有所内。《五行大义》说：肝者，木脏也。木是东方显明之地，眼目亦光显照了，所以通乎目。
其病发惊骇。《新校正》怀疑为衍文。这是对的。据下文体例，应当说“故病在头”。
其味酸。《尚书·洪范》：木曰曲直，曲直作酸。郑玄注：木实之性。孔颖达正义说：木生子实，其味多酸。五果之味虽殊，其为酸一也。是木实之性然也。《礼记·月令》：春云其味酸。是正确的。
其畜鸡。《五行大义》说：郑玄说：鸡属木。这是取其将旦而鸣近寅木，所以又振羽翼，有阳性。贾谊《新书》说：鸡，是东方之牲。
其谷麦。《礼记·月令》郑玄注说：麦实有孚甲，属木。
上为岁星。《五行大义》说：岁星，是木之精。其位东方，主春。以其主岁，故名岁星。我简略考证：上，读去声。
是以春气在头也。坊本，“气”误作“风”。我简略考证：据文例，应当说“知病之在筋”。
其音角。《礼记·月令》正义说：角，是扣木之声。《汉书·律历志》说：角者，触也。阳气蠢动，万物触地而生。
其数八。《礼记·月令》郑玄注说：数者，五行佐天地生物成物之次也。《易经》说：天一地二，天三地四，天五地六，天七地八，天九地十。而五行自水始，火次之，木次之，金次之，土为后。木生数三，成数八。只说八者，是举其成数。孔颖达正义说：按《尚书·洪范》说：一曰水，二曰火，三曰木，四曰金，五曰土。所以其次序如此。郑玄注《易·系辞》说：天一生水于北，地二生火于南，天三生木于东，地四生金于西，天五生土于中。（按原文此语再见。其一，此下有以益五行生之本句。）阳无耦，阴无配，未得相成。地六成水于北，与天一并。天七成火于南，与地二并。地八成木于东，与天三并。天九成金于西，与地四并。地十成土于中，与天五并也。这是郑氏的意思。只说八者，是举其成数。金木水火，以成数为功。
是以知病之在筋也。推余方之例，这八个字系于错出，应当在“上为岁星”之后。
其臭臊。马云说：《礼记·月令》：其臭膻。膻，与臊同。我简略考证：《月令》正义说：通于鼻者谓之臭，在口者谓之味。臭则气也。《说文解字》：臊，豕膏臭也。膻，羊气也。《五行大义》说：春物气与羊相类。
南方赤色入通于心。《白虎通义》说：心，是火之精。南方尊阳在上，卑阴在下。礼有尊卑，所以心象火，色赤而锐。
开窍于耳。汪昂说：耳为肾窍，然舌无窍，所以心亦寄窍于耳。因此夜卧闻声，而心知也。我简略考证：这似乎是曲说，但也有一定道理。
其味苦。《尚书·洪范》：火曰炎上，炎上作苦。《礼记·月令》：夏云其臭焦，其味苦。郑玄注：焦气之味。孔颖达正义说：火性炎上，焚物则焦，焦是苦气。
其畜羊。《礼记·月令》：春食麦与羊。郑玄注：羊，火畜也。时尚寒，食之以安性也。我简略考证：王冰说：言其未，不对。
其谷黍。马莳说：黍，糯小米也。性温而赤色，所以为心之谷。我简略考证：《五行大义》说：黍，色赤性热。又说：黍，舒散属火。
上为荧惑星。《五行大义》说：荧惑，是火之精。其位南方，主夏。以其出入无常，故名荧惑。
其音征。《汉书·律历志》说：征者，祉也。万物大盛蕃祉。
中央黄色入通于脾。张景岳说：土王四季，位居中央。脾为属土之义，其气相通。我简略考证：《白虎通义》说：脾，是土之精，所以脾象土色黄。
故病在舌本。马莳说：《灵枢》说：脾者，主为卫，使之迎粮，视唇舌好恶，以知吉凶。是脾气之通于舌。高世栻说：《灵枢·经脉》篇说：脾是动则病舌本强，所以病在舌本。我简略考证：前文体例，应当说“病在脊”。
其味甘。《尚书·洪范》：土爰稼穑，稼穑作甘。郑玄注：甘味生于百谷。孔颖达正义说：谷，是土之所生，所以甘为土之味。《礼记·月令》说：其味甘，其臭香。是正确的。
其畜牛。《礼记·月令》中央郑玄注：牛，土畜也。孔颖达正义说：《易经》：坤为牛，是牛属土。我简略考证：王冰注解牵强。
其谷稷。张景岳说：稷，小米也。粳者为稷，糯者为黍。为五谷之长，色黄属土。我简略考证：《礼记·月令》中央，食稷与牛。郑玄注：稷，五谷之长。
上是镇星。《五行大义》说：镇星，是土之精。其位中央，主四季。以其镇宿不移，故名镇星。《汉书·天文志》：填星中央，季夏土。
其音宫。《汉书·律历志》说：宫者，中也。居中央，畅四方，唱始施生，为四声之经。
其数五。马莳说：五，是土之生数。土居五位之中，所以独主于生数。我简略考证：沈括《笔谈》说：《洪范》五行，数自一至五，先儒称之为五行生数。各益以土数，以为成数，认为五行非土不成。所以水生一而成六，火生二而成七，木生三而成八，金生四而成九，土生五而成十。（我简略考证：这是皇氏之说，见《月令》正义，说：这不是郑玄的意思，现在所不取。）只有《黄帝素问》，土生数五，成数亦五。大概水火木金，皆待土而成，土更无所待，所以止一五而已。画而为图，其理可见。为之图者，设木于东，设金于西，火居南，水居北，土居中央。四方自为生数，各并中央之土，以为成数。土自居其位，更无所并，自然止有五数。盖土不须更待土而成也。合五行之数为五十，则大衍之数
Ma Yun states that the *Ling Shu: Twenty-Five Types of People* chapter records "stored in the golden cabinet." The character for cabinet contains the wood radical, implying a similar meaning. I briefly verify: In the *Book of Han: Annals of Emperor Gao*, Ru Chun comments that "golden cabinet" (Jin Gui) refers to a golden box. Yan Shigu annotates: "Making a box out of metal signifies careful preservation."
Heaven has eight winds. Refer to the *Ling Shu: Nine Palaces and Eight Winds* chapter. They are: Da Ruo Feng (Great Weak Wind), Mou Feng (Plotting Wind), Gang Feng (Stiff Wind), Zhe Feng (Breaking Wind), Da Gang Feng (Great Stiff Wind), Xiong Feng (Auspicious/Bad Wind - context implies harmful), Ying Er Feng (Infant Wind), and Ruo Feng (Weak Wind). Regarding these eight winds, Xiao Ji in *Wu Xing Da Yi* (Great Meaning of the Five Phases) cites *Taigong Bing Shu* (Military Book of Taigong), which differs from records in *Lü Shi Chun Qiu* and *Bai Hu Tong*.
The meridians have five winds. Ma Yun says: The *Su Wen: Wind Treatise* mentions five organ winds; does this mean there are five additional winds besides the eight? The eight winds introduce pathogenic factors into the meridians of the five organs, causing disease. I briefly verify Wu Kun's view: Here, "jing" (meridian/classic) refers to the *Wind Treatise* chapter itself, not the meridians.
Referred to as overcoming the four seasons. Wu Kun connects this to the previous sentence: This refers to diseases resulting from the overcoming relationship among the four seasons. I briefly verify: The following thirty-two characters do not logically follow; they may be misplaced slips from another chapter. This section also appears in Wang Bing's supplementary text for the *Six Jie Zang Xiang Lun* (Discussion on the Manifestation of Viscera of the Six Qi).
Shu (Acupoint). Wu Kun says: "Shu" is synonymous with "Yu." The qi of the five viscera reaches here for transport and transmission. I briefly verify: In the classic texts, "Yu" and "Shu" are used interchangeably. *Yu Pian* defines it as the acupoints of the five viscera. The annotation for "acupoints of the five viscera" in *Records of the Grand Historian* refers to meridian points. Xiang Shi's *Jia Shuo* states it resembles a water conduit, i.e., the character "Yu," as seen in *Nan Jing Hui Kao*.
Disease in the Zang (Viscera). Wang Bing, Ma Yun, and Zhang Jingyue all refer to the Heart. Ma Shi explains: According to *Su Wen: Pulse Essentials*, in summer, Yang qi expands outward, leaving the internal Zang qi deficient. Thus, wind pathogens invade due to deficiency and press inward.
Disease in the Four Limbs. Ma Yun says: The previous text discussed the waist and thighs, while this discusses the limbs because the limbs are extremities, like tree branches, which wither in cold. Therefore, not only the waist and thighs suffer, but the limbs are also affected. Gao Shixi notes: "Zhi" is identical to "Zhi" (limb). Other chapters follow this pattern.
Therefore, spring is prone to epistaxis (nosebleed). Ma Shi says: The three "therefore"s below correspond to the preceding statement "East wind arises in spring." Gao Shixi's edition writes "Nu" as "Qiu," annotated as pronounced "niu." The current form "Nu" is erroneous. I briefly verify: In *Shi Jing: Wei Feng*, "Women are prone to longing," the commentary explains "Shan" means "many." Writing "Qiu" is correct. *Shuo Wen Jie Zi*: "Qiu" is nasal obstruction due to cold. *Shi Ming*: "Nasal blockage is called Qiu. Qiu means long; mucus stays long without flowing, leading to blockage." *Li Ji: Yue Ling*: "People often have sneezes and stuffy noses." *Lü Shi Chun Qiu* writes "Qiu Zhi." Gao You annotates: "Qiu is nasal discharge." *Ling Shu: Meridians*: "Excess leads to Qiu Zhi, deficiency leads to Qiu Nu." Wang Bing interprets it as nasal discharge, but the basis is unclear. *Shuo Wen*: "Nu" means nosebleed. *Pian Hai*: "Qiu" is interchangeable with "Nu." *Shuo Wen* has no "Qiu" character. Gao used a vulgar variant, which is incorrect.
Autumn is prone to wind-malaria. Gao Shixi says: Autumn diseases affect the shoulders and back, where the Shu points are located. Wind-malaria involves chills and vibration of the shoulders and back. I briefly verify: *Su Wen: Malaria Treatise* states pathogens lodge at Fengfu and descend along the spine; Wei Qi gathers at Fengfu daily. Thus, malaria pathogens start from the shoulder/back. The explanation for "shoulder/back vibration" is insufficient.
Winter is prone to Bi syndrome (impediment) and Jue syndrome (cold extremities/reversal). Ma Yun says: Winter cold affects the waist/thighs and limbs, giving rise to Bi and Jue syndromes.
An Qiao (Massage/Stretching). *Shi Ji: Bian Que Biography* cites *Shi Qiao Yin*. Sima Zhen's Suoyin explains: "Qiao" refers to massage methods. *Shuo Yuan*: "Zi Yue supported the body, Zi You corrected/massaged." *Ling Shu: Disease Transmission*: "Qiao Mo moxibustion and warming." "Qiao" is pronounced "jiu zhao qie," interchangeable with "Jiao." "Qiao" and "Qiao" are similar. *Yi Jing: Shuo Gua*: "Kan represents Jiao Rou." Commentary: Straightening the bent is Jiao, bending the straight is Rou. Thus, "Qiao" refers to massage and manipulation. Wang Bing's annotation seems pedantic. Lou Shi's *Gang Mu* argues "An Qiao" are not redundant characters but likely missing slips, relating to the principle "If one does not practice An Qiao in winter, one will get warm diseases in spring."
Spring: No neck/nape disease. Wu Kun's edition lacks the character "Spring." I briefly verify: Since the preceding text lacks mention of neck disease, these five characters may be superfluous.
Mid-Summer: No chest/hypochondriac disease. Wu Kun's edition lacks "Mid." I consider this incorrect.
Sudden diarrhea with sweating. These six characters are suspected by Lin Yi et al. in *Xin Zheng Xiao* as superfluous. This is correct. Li Ye in *Gu Jin Qian Zai* states: According to *Sheng Qi Tong Tian Lun* in this classic: Spring wind injury leads to summer diarrhea; Summer heat injury leads to autumn malaria; Autumn dampness injury leads to winter Bi/Jue; Winter cold injury leads to spring warm diseases. Thus, in all seasons, one should practice Daoyin (guiding and pulling) to promote flow, but avoid sweating. I suspect the original text should read: "If one does not practice An Qiao in winter, one will have Qiu/Nu or neck disease in spring; if not in spring, mid-summer chest disease; if not in late summer, diarrhea/cold center; if not in summer, autumn wind-malaria; if not in autumn, winter Bi/Jue." The phrase "sudden diarrhea with sweating" might be a corruption of "do not let [one] sweat." If so, the logic flows well. Generally, Daoyin is suitable for all seasons, provided one does not exert to the point of sweating. Sweating causes harm, not just in winter storage, but also in spring/summer growth. Wang Bing failed to recognize textual errors, insisting "No An Qiao in winter" implies illness in all seasons, an arbitrary theory based on literal interpretation. I dispute this. Although Li's view seems speculative, his reasoning is sound, so I record it fully.
Those who store essence will not suffer warm diseases in spring. Zhang Jingyue says: Essence is True Yin, the root of Yuan Qi. Essence depletion leads to Yin deficiency, allowing Yang pathogens to invade easily, causing warm diseases. This confirms that avoiding An Qiao in winter allows essence to hide and Yang to remain stable, preventing spring warm diseases and concerns like nosebleeds or neck pain. I briefly verify: *Shang Han Lun* states: Taiyang disease with fever, thirst, and aversion to cold is Warm Disease. Cheng Yingmao notes: Fever and thirst on day one indicate pre-existing internal heat; external Taiyang contraction is merely the trigger. Internal heat accumulates over time. Winter failure to store essence damages Kidney Yin. When Spring Yang rises, even if latent, the meridians are filled with Yang excess/Yin deficiency, manifesting as warm disease in spring, rooted in prenatal constitution.
In summer heat, if sweat does not emerge, wind-malaria develops in autumn. Wu Kun says: Winter requires closure; failure leads to issues above. Summer requires dispersion; blocking sweat traps summer heat. Autumn wind brings Metal cold fighting Fire heat, causing malaria. Zhang Jingyue says: These sections discuss Winter closure and Summer dispersion. Winter essence loss causes warm disease; Summer sweat retention causes malaria. Yin/Yang opening/closing follows seasonal laws. Mentioning Winter/Summer implies Spring/Autumn.
This is the pulse method of a healthy person. Wu Kun says: Pulse method refers to diagnosis. Ma Yun says: These are seasonal diseases; pulses must be known to diagnose patients. Zhang Jingyue says: Pulse method explains how meridians receive pathogens. I briefly verify: All three interpretations are forced. *Xin Zheng Xiao* notes the connection to the previous text is broken, suggesting missing text. This is likely true.
Ping Dan (Early Morning). *Si Shu Mai* says: Ping means equal division, the midpoint of day and night. (Ping Ming/Ping Xiao are synonymous.) *Shuo Wen*: Dan means bright, sun appearing above earth. I briefly verify: Gu Yanwu in *Ri Zhi Lu* suggests Ping Dan corresponds to Yin hour, which is questionable. Li Yun states Ping Dan to Noon is Mao to Wu hours. This is correct.
Hun Hun (Dusk). *Yue Ling Guang Yi* describes the dark yellow sky after sunset. I briefly verify: *Ri Zhi Lu* suggests Hun Hun corresponds to Xu hour, which is questionable. Li Yun states Noon to Dusk is Wu to You hours.
He Ye (Nightfall). I briefly verify: Similar to evening, merging into night. Defined as Ding Hun (Fixed Dusk). (*Huainanzi*: Sun sets at Yu Yuan is Hun Hun; at Meng Gu is Ding Hun.) Li Yun states He Ye to Chicken Crow is You to Zi hours, grouping Dusk and Nightfall together as You hour. Ma Yun links it to "He Yin" (Conjoining Yin) from *Ling Shu: Ying Wei Sheng Hui*, which is Ren Ding (Hai hour). Zhang Jingyue places it before Zi hour. Neither is entirely satisfactory.
Ji Ming (Chicken Crow). Zhang Jingyue says: Before Zi is Yin within Yin; after Zi is Yang within Yang. Li Yun says: Chicken Crow to Ping Dan is Zi to Mao hours. I briefly verify: *Guo Xiao Gan Zhu* and *Ri Zhi Lu* place Chicken Crow at Chou hour. Zhang and Li place it at Zi hour because they divide the day into four seasons: Zi/Wu for Solstices, Mao/You for Equinoxes. Sunrise=Spring, Noon=Summer, Sunset=Autumn, Midnight=Winter. Though chickens don't crow at Zi, this theoretical alignment is accepted.
Back is Yang, Abdomen is Yin. Zhang Jingyue notes debates on body Yin/Yang. Some say Front-Yang/Back-Yin (Laozi: "Carrying Yin, embracing Yang"). Others say Front-Yin/Back-Yang (this text: Back-Yang/Abdomen-Yin). Shao Yong explains: Heaven's Yang is South, Yin North. Earth's Yin South, Yang North. Heaven (Yang) is South (Sun); Earth (Yang/Hard) is North (Mountains). Hence Earth high NW, Heaven high SE. Laozi refers to Heavenly image (face forward, Yang faces South). This Classic refers to Earthly image (spine/back rearward, Hard faces North). Formally, the body reflects Earth: Back-Yang, Abdomen-Yin. Yang meridians run on the back, Yin on the abdomen. To understand Heaven/Earth Yin/Yang, study Fuxi's 64 Hexagrams Square/Circle Diagram. Circle=Heaven (Yang SE). Square=Earth (Yin NW). Cheng Yi adds: The whole body contains all principles. Back is up (Yang), Chest is down (Yin). This imagery exists even in birth.
Bladder and San Jiao (Triple Burner). Wang Bing cites *Ling Shu*, matching *Xuan Ming Wu Qi* notes, but cannot be verified in current *Ling Shu*. *Ben Cang* says: Kidney combines with San Jiao and Bladder. *Ben Shu* says: San Jiao is commanded by Foot Shaoyang/Taiyin, a branch of Taiyang. This aligns with Wang. (See *Wu Zang Bie Lun* for San Jiao details).
Winter diseases in Yin, Summer diseases in Yang. Gao Shixi says: Winter/Yin is Kidney (Yin within Yin). Summer/Yang is Heart (Yang within Yang). Knowing Winter/Yin and Summer/Yang clarifies Yin-within-Yin and Yin-within-Yang.
Spring diseases in Yin, Autumn diseases in Yang. Gao Shixi says: Spring/Yin is Liver (Yin within Yang). Autumn/Yang is Lung (Yang within Yin). Knowing Spring/Yin and Autumn/Yang clarifies Yin-within-Yang and Yang-within-Yin.
Yin and Yang (Female/Male). Zhang Jingyue: Same as Male/Female. Wu Kun: Five Phases have Yin/Yang. Jia=Yang, Yi=Yin. Liver=Yin, Gallbladder=Yang. Ma Shi: Refers to Zang/Fu organs.
Mutual transmission and response. Wu Kun: Transport and transmission, responding to each other. Ma Shi: Mutual exchange.
Receiving and Accepting. Wu Kun: Colors of five directions enter/pass through five Zang organs (Receive). Five Zang store their essence (Accept). Zhang Jingyue: Like attracts like, each returning to its source.
Eastern Green color enters and communicates with the Liver. *Bai Hu Tong*: Liver is essence of Wood. East is Yang. Things begin to grow. Liver images Wood, green with branches.
Opens into the Eyes. *Bai Hu Tong*: Why does Liver open to eyes? Eyes excrete tears but do not ingest objects. Wood grows branches but does not ingest. *Wu Xing Da Yi*: Liver is Wood organ. East is bright; eyes are bright. Thus connected to eyes.
Its disease manifests as fright and terror. *Xin Zheng Xiao*: Suspected interpolation. Correct. Based on subsequent examples, it should read "Therefore disease is in the head."
Its taste is Sour. *Hong Fan*: Wood is curved/straight, curved/straight makes sour. Zheng Xuan: Nature of fruit. Kong Yingda: Fruit tastes sour. All fruits share sourness. *Yue Ling*: Spring taste is sour. Correct.
Its animal is the Chicken. *Wu Xing Da Yi*: Zheng Xuan: Chicken belongs to Wood. It crows near Yin hour (Wood), flapping wings, possessing Yang nature. Jia Yi: Chicken is Eastern sacrifice.
Its grain is Wheat. *Yue Ling* Zheng Xuan: Wheat has hard shell, belongs to Wood.
Above it is the Year Star (Jupiter). *Wu Xing Da Yi*: Jupiter is essence of Wood. Position East, rules Spring. Named Year Star because it governs years. I briefly verify: Shang is read as falling tone.
Thus Spring Qi is in the Head. Fang Ben erroneously writes "Wind" instead of "Qi." I briefly verify: Context implies "Know disease is in sinews/tendons."
Its note is Jue (Ang). *Yue Ling* Zhengyi: Sound of striking wood. *Han Shu: Lü Li Zhi*: Jue means touch. Yang qi stirs, things touch ground and grow.
Its number is Eight. *Yue Ling* Zheng Xuan: Numbers are order of Five Phases assisting Heaven/Earth. *I Ching*: 1-10. Water starts, then Fire, Wood, Metal, Earth last. Wood birth number 3, completion number 8. Only stating 8 highlights completion. Kong Yingda: *Hong Fan* order 1-Water, 2-Fire, 3-Wood, 4-Metal, 5-Earth. Zheng Xuan on *I Ching*: Heaven 1 generates Water North, Earth 2 completes. Heaven 3 generates Wood East, Earth 8 completes. Only stating 8 highlights completion. Metal/Water/Fire use completion numbers for function.
Thus know disease is in sinews/tendons. By analogy with other sections, these eight characters are misplaced and should follow "Above is Year Star."
Its odor is Pungent/Fishy (Sao). Ma Yun: *Yue Ling* says Shan (mutton smell), same as Sao. *Yue Ling* Zhengyi: Odor to nose, taste to mouth. *Shuo Wen*: Sao is pig fat smell. Shan is sheep smell. *Wu Xing Da Yi*: Spring qi resembles sheep.
Southern Red color enters and communicates with the Heart. *Bai Hu Tong*: Heart is essence of Fire. South honors Yang above, humbles Yin below. Ritual respects hierarchy. Heart images Fire, red and sharp.
Opens into the Ears. Wang Ang: Ears open to Kidneys, but tongue has no orifice, so Heart also opens to ears. Thus heart hears sounds at night. I briefly verify: Seems forced but reasonable.
Its taste is Bitter. *Hong Fan*: Fire blazes upward, blazing upward makes bitter. *Yue Ling*: Summer odor scorched, taste bitter. Zheng Xuan: Taste of scorched qi. Kong Yingda: Fire burns, scorching is bitter.
Its animal is the Sheep. *Yue Ling*: Spring eat wheat and sheep. Zheng Xuan: Sheep is Fire animal. Still cold, eat to calm nature. I briefly verify: Wang Bing's comment is incorrect.
Its grain is Millet (Shu). Ma Shi: Shu is glutinous millet. Warm nature, red color, thus Heart grain. I briefly verify: *Wu Xing Da Yi*: Shu red/hot. Also disperses, belongs to Fire.
Above it is the Flaming Star (Mars). *Wu Xing Da Yi*: Yinghuo is essence of Fire. Position South, rules Summer. Erratic movement, named Yinghuo.
Thus know disease is in vessels/pulse. Zhang Jingyue: Heart governs blood vessels.
Its note is Zhi (Zheng). *Han Shu: Lü Li Zhi*: Zhi means blessing. Things flourish greatly.
Central Yellow color enters and communicates with the Spleen. Zhang Jingyue: Earth rules four seasons, central position. Spleen belongs to Earth, qi connects. I briefly verify: *Bai Hu Tong*: Spleen is essence of Earth, images Earth yellow.
Therefore disease is at the root of the tongue. Ma Shi: *Ling Shu*: Spleen guards, receives food, checks lips/tongue for omens. Spleen qi connects to tongue. Gao Shixi: *Ling Shu: Meridians*: Splei moving disease causes stiff tongue root. I briefly verify: Preceding pattern suggests "Disease is in the spine."
Its taste is Sweet. *Hong Fan*: Earth plants/harvests, planting/harvesting makes sweet. Zheng Xuan: Sweetness from grains. Kong Yingda: Grains born of Earth, thus Sweet is Earth taste. *Yue Ling*: Sweet taste, fragrant odor. Correct.
Its animal is the Ox/Cow. *Yue Ling* Central Zheng Xuan: Ox is Earth animal. Kong Yingda: *I Ching*: Kun is Ox, belongs to Earth. I briefly verify: Wang Bing's note is strained.
Its grain is Ji (Millet). Zhang Jingyue: Ji is millet. Non-glutinous is Ji, glutinous is Shu. Chief of five grains, yellow, Earth. I briefly verify: *Yue Ling* Central eats Ji and Ox. Zheng Xuan: Ji is chief of grains.
Above it is the鎮星 (Saturn/Chenxing). *Wu Xing Da Yi*: Zhenxing is essence of Earth. Position Central, rules four seasons. Stationary, named Zhenxing. *Han Shu: Tian Wen Zhi*: Tianxing Central, Late Summer Earth.
Its note is Gong (Gong). *Han Shu: Lü Li Zhi*: Gong means center. Dwells central, spreads four directions, initiates life, standard for four tones.
Its number is Five. Ma Shi: Five is Earth birth number. Earth occupies center, rules birth number. I briefly verify: Shen Kuo *Bi Tan*: *Hong Fan* numbers 1-5 are birth numbers. Add Earth number to make completion numbers (Water 1->6, Fire 2->7, Wood 3->8, Metal 4->9, Earth 5->10). This is Huang Shi's view (*Yue Ling* Zhengyi), not Zheng Xuan. Only *Su Wen* states Earth birth 5, completion 5. Water/Fire/Wood/Metal wait for Earth to complete; Earth waits for nothing. Diagram: Wood East, Metal West, Fire South, Water North, Earth Center. Four sides are birth numbers combined with Central Earth for completion. Earth remains 5. Sum of Five Phases numbers is 50, the Great Expansion Number.