也。此亦有理。今考土举生数。而水火金木举成数者。不特本经已。礼月令亦然。沈氏何不及此。
其臭香 五行大义云。元命苞曰。香者土之乡气。香为主也。许慎云。土得其中和之气。故香。
西方白色入通于肺 白虎通云。肺。金之精。西方亦金成万物也。故象金色白。
开窍于鼻 白虎通云。鼻出入气。高而有窍。山亦有金石累积。亦有孔穴。出云布雨。以润天下。
雨则云消。鼻能出纳气也。
故病在背 吴云。上言秋气者。病在背。
其味辛 洪范。金曰从革。从革作辛。郑注。金之气。正义云。金之在火。别有腥气。非苦非酸。其
味近辛。故辛为金之气味。月令。秋云其味辛。其臭腥。是也。
其畜马 周礼六牲。马其一也。穆天子传。有献食马之文。郭璞注云。可以供厨膳者。
其谷稻 志云。稻色白而秋成。故为肺之谷。（详出汤液醪醴。）
太白星 五行大义云。太白。金之精。其位西方。主立秋。金色白。故曰太白。
其音商 汉律历志云。商者。章也。物成章明也。
其臭腥 五行大义云。西方杀气腥也。许慎云。未熟之气腥也。西方金之气象此。
北方黑色入通于肾 白虎通云。肾。水之精。北方水。故肾色黑。
开窍于二阴 白虎通云。水阴。故肾双窍为之候。能泻水。亦能流濡。
故病在溪 张兆璜云。溪者。四肢之八溪也。冬气伏藏。故溪为之病。（八溪。见五脏生成篇。谓肘
膝腕也。）简按上文云。冬气者。病在四肢。此说得之。
其味咸 洪范。水曰润下。润下作咸。郑注。水卤所生。正义云。水性本甘。久浸其地。变而为卤。
卤味乃咸。月令。冬云其味咸。其臭朽。是也。
其畜彘 月令冬郑注。彘。水畜也。扬雄方言云。猪。北燕朝鲜之间谓之 。关东西或谓之彘。
其谷豆 月令夏郑注。菽。实孚甲坚合。属水。
上为辰星 五行大义云。辰星。水之精。其位北方主冬。是天之执正。出入平时。故曰辰星。
其音羽 汉律历志云。羽者。宇也。物藏聚萃。宇覆之也。
其臭腐 月令。冬。其臭朽。郑注云。水之臭。正义云。水受恶秽。故有朽腐之气。五行大义云。
水受垢浊。故其臭腐朽也。
故善为脉者 吴云。脉。犹言诊也。
一逆一从 马云。反四时者为逆。顺四时者为从。志云。此总结经脉之道。生于五脏。连于六腑。
外合五方五行阴阳六气。表里循环。有顺有逆。高云。一逆一从。诊脉法也。由举而按。是为逆。从按而举。
是为从。简按数说未知孰是。高注似凿。
非其人勿教非其真勿授 张云。气交变大论曰。得其人不教。是谓失道。传非其人。漫泄天宝。此
之谓也。高云。非其人勿教。人难得也。非其真勿授。真难遇也。得人得真。自古难之。勿教勿授。自古秘之。
金匮真言。此之谓也。
这是有道理的。现在考察土行列举生数，而水、火、金、木列举成数的情况，不仅在本经如此，《礼记·月令》也是这样。沈氏为何没有提及这一点？
其气味为香。《五行大义》引用《元命苞》说：香是土的乡气，以香为主。许慎说：土得中和之气，所以味香。
西方白色，内通于肺。《白虎通义》说：肺是金的精华，西方也是金成就万物，所以象征金色白。
开窍于鼻。《白虎通义》说：鼻出入气息，高而有孔穴，山也有金石累积，也有孔穴，出云布雨，以滋润天下。下雨后云消散，鼻能出纳气息。
其味为辛。《尚书·洪范》说：金曰从革，从变革产生辛味。郑玄注说：金的气。正义说：金在火中，别有腥气，不是苦也不是酸，其味接近辛，所以辛是金的气味。《月令》说：秋季其味辛，其臭腥，就是这样。
其畜为马。《周礼》六牲之一。《穆天子传》有献食马的记载。郭璞注说：可以供厨房膳食用的。
其谷为稻。志书说：稻色白且秋天成熟，所以是肺之谷。（详见《汤液醪醴论》篇）
太白星。《五行大义》说：太白是金的精华，其位在西，主立秋，金色白，所以叫太白。
其音为商。《汉书·律历志》说：商者，彰也，物成章明也。
其臭为腥。《五行大义》说：西方杀气为腥。许慎说：未熟之气为腥。西方的金气象如此。
北方黑色，内通于肾。《白虎通义》说：肾是水之精，北方属水，所以肾色黑。
开窍于二阴。《白虎通义》说：水属阴，所以肾有两个孔窍作为征候，能泻水，也能流濡。
所以病在溪。张兆璜说：溪是指四肢的八溪。冬气伏藏，所以溪为之病。（八溪，见《五脏生成篇》，指肘、膝、腕。）简按上文说：冬气致病，病在四肢，这种说法是正确的。
其味为咸。《尚书·洪范》说：水曰润下，润下作咸。郑玄注说：水卤所生。正义说：水性本甘，久浸其地，变而为卤，卤味乃咸。《月令》说：冬季其味咸，其臭朽，就是这样。
其畜为彘（猪）。《月令》冬季郑玄注说：彘是水畜。扬雄《方言》说：猪，在北燕朝鲜之间称为“豨”，关东西或称为“彘”。
其谷为豆。《月令》夏季郑玄注说：菽，实孚甲坚合，属水。
上应辰星。《五行大义》说：辰星是水之精，其位在北方主冬，是天之执正，出入平时，所以叫辰星。
其音为羽。《汉书·律历志》说：羽者，宇也，物藏聚萃，宇覆之也。
其臭为腐。《月令》说：冬季其臭朽。郑玄注说：水之臭。正义说：水受恶秽，故有朽腐之气。《五行大义》说：水受垢浊，故其臭腐朽也。
一逆一从。马云：反四时者为逆，顺四时者为从。志书说：这是总结经脉之道，生于五脏，连于六腑，外合五方五行阴阳六气，表里循环，有顺有逆。高世栻说：一逆一从，是诊脉法。由举而按，是为逆；从按而举，是为从。简按几种说法不知谁对，高注似牵强。
非其人勿教，非其真勿授。张景岳说：《气交变大论》说：得其人不教，是谓失道。传非其人，漫泄天宝，此之谓也。高世栻说：非其人勿教，人难得也。非其真勿授，真难遇也。得人得真，自古难之。勿教勿授，自古秘之。《金匮真言论》说的就是这个意思。
This is reasonable. Now, examining the Earth element listing the "birth numbers" (Shengshu), while Water, Fire, Metal, and Wood list the "completion numbers" (Chengshu): this is not only true in this classic but also in *Liji: Yue Ling* (Record of Rites: Monthly Ordinances). Why did Shen omit this?
Its odor is fragrant (Xiang). *Wuxing Dayi* (Great Treatise on the Five Phases) cites *Yuanming Bao*: "Fragrance is the local qi of Earth, with fragrance as the primary characteristic." Xu Shen stated: "Earth obtains the harmonious qi of the center, therefore it is fragrant."
The West corresponds to the color white and connects internally to the Lung (Fei). *Baihu Tongyi* states: "The Lung is the essence of Metal. The West is where Metal completes all things. Thus, it symbolizes the whiteness of gold."
It opens into the nose (Bi). *Baihu Tongyi* explains: "The nose allows the entry and exit of qi; it is high and has orifices. Mountains also have accumulated metal and stone with cavities that release clouds and rain to moisten the world. When rain falls, clouds dissipate; similarly, the nose can receive and discharge qi."
Therefore, diseases manifest in the back (Bei). Wu Kun noted: "As mentioned earlier regarding Autumn qi, diseases affect the back."
Its flavor is pungent (Xin). *Shangshu: Hongfan* states: "Metal is called 'Cong Ge' (following transformation); from transformation arises the pungent flavor." Zheng Xuan's commentary notes: "The qi of Metal." The *Zhengyi* (Correct Meaning) clarifies: "When Metal is in fire, it produces a fishy smell, neither bitter nor sour, but close to pungent. Thus, pungency is the flavor/odor of Metal." *Yue Ling* states: "In Autumn, its flavor is pungent, and its odor is fishy." This confirms it.
Its associated animal is the horse (Ma). It is one of the six domestic animals in *Zhou Li*. *Mu Tianzi Zhuan* records offerings of food horses. Guo Pu commented: "Those suitable for kitchen provisions."
Its associated grain is rice (Dao). Records state: "Rice is white and matures in autumn, thus it is the grain of the Lung." (Detailed in the *Tangye Laoli* chapter.)
Tai Bai (Venus). *Wuxing Dayi* states: "Tai Bai is the essence of Metal. Its position is in the West, governing Early Autumn. With the color of gold being white, it is called Tai Bai."
Its musical tone is Shang (Shang). *Han Shu: Lüli Zhi* states: "Shang means to manifest; things become clear and distinct."
Its odor is fishy (Xing). *Wuxing Dayi* states: "The killing qi of the West is fishy." Xu Shen said: "Unripe qi is fishy." This describes the meteorological aspect of Western Metal.
The North corresponds to the color black and connects internally to the Kidney (Shen). *Baihu Tongyi* states: "The Kidney is the essence of Water. The North belongs to Water, thus the Kidney's color is black."
It opens into the two yin orifices (Er Yin). *Baihu Tongyi* explains: "Water is Yin, so the Kidney has dual orifices as its indicators; it can drain water and also flow/moisten."
Therefore, diseases manifest in the streams/creeks (Xi). Zhang Zhaohuang stated: "Xi refers to the eight streams of the four limbs. Winter qi hides and stores, thus the streams are affected by disease." (The eight streams are seen in the *Zang Fu Sheng Cheng* chapter, referring to the elbows, knees, and wrists.) Jian An noted: "The text above states that diseases from Winter qi affect the four limbs. This explanation is correct."
Its flavor is salty (Xian). *Shangshu: Hongfan* states: "Water is described as 'Run Xia' (moistening downward); from moistening downward arises saltiness." Zheng Xuan's commentary notes: "Produced from water brine." The *Zhengyi* clarifies: "Water nature is originally sweet; after long immersion in the earth, it becomes brine, and brine tastes salty." *Yue Ling* states: "In Winter, its flavor is salty, and its odor is rotten/foul." This confirms it.
Its associated animal is the pig/swine (Zhi). *Yue Ling* Winter section, Zheng Xuan's commentary: "Zhi is a water animal." Yang Xiong's *Fangyan* states: "Pig, between Northern Yan and Chaoxian, is called 'Xi'; east and west of the Pass are called 'Zhi'."
Its associated grain is beans (Dou). *Yue Ling* Summer section, Zheng Xuan's commentary: "Shu (beans), their seeds have hard shells, belonging to Water."
Above, it corresponds to Chen Xing (Mercury). *Wuxing Dayi* states: "Chen Xing is the essence of Water. Its position is in the North, governing Winter. It is the Heaven's upright authority, entering and exiting at regular times, thus called Chen Xing."
Its musical tone is Yu (Yu). *Han Shu: Lüli Zhi* states: "Yu means universe/space; things hide, gather, and assemble, covered by the universe."
Its odor is putrid/rotten (Fu). *Yue Ling* states: "In Winter, its odor is rotten." Zheng Xuan's commentary says: "The odor of water." The *Zhengyi* clarifies: "Water receives filth, thus having a rotten/foul odor." *Wuxing Dayi* states: "Water receives dirt and turbidity, thus its odor is putrid/rotten."
Therefore, those skilled in pulse diagnosis... Wu Kun stated: "Mai (pulse) here implies diagnosis."
One contrary (Ni) and one compliant (Cong). Ma Shi said: "Opposing the Four Seasons is Ni (contrary); following the Four Seasons is Cong (compliant)." The *Zhi* (Commentary) states: "This summarizes the way of the meridians, born from the five Zang organs, connected to the six Fu organs, externally combining with the five directions, five phases, Yin-Yang, and six qi. The exterior and interior circulate, having both compliance and contrariety." Gao Shishi stated: "One contrary and one compliant refer to pulse diagnosis methods. Lifting then pressing is Ni (contrary); pressing then lifting is Cong (compliant)." Jian An noted: "Among these explanations, it is unknown which is correct. Gao's annotation seems forced."
"Do not teach unless it is the right person; do not transmit unless it is the true [teaching]." Zhang Jingyue cited *Qi Jiao Bian Da Lun*: "If you find the right person but do not teach them, this is called losing the Dao. Transmitting to the wrong person results in the careless leakage of heavenly treasures. This is what is meant." Gao Shishi stated: "'Do not teach unless it is the right person' means people are hard to find. 'Do not transmit unless it is the true [teaching]' means truth is hard to encounter. Finding the right person and the truth has been difficult since ancient times. Not teaching and not transmitting has been kept secret since ancient times. This is what *Jinkui Zhenyan Lun* refers to."