三十四难曰∶五脏各有声色臭味，皆可晓知以不？
然∶十变言∶肝色青，其
臭臊，其味酸，其声呼，其液泣；心色赤，其臭焦，其味苦，其声言，其液汗；脾色黄，其臭香，
其味甘，其声歌，其液涎；肺色白，其臭腥，其味辛，其声哭，其液涕；肾色黑，其臭腐，其味咸，
其声呻，其液唾，是五脏声色臭味也。
此本五行而言五脏之用也。肝属木，青者，木之色也；臊者，木之气也；酸者，曲直作酸，木
之味也；其声呼者，声引而长，亦木之气也；其液泣者，肝开窍于目，故为泣也。心属火，赤者，
火之色也；焦者，火之气也，苦者，炎上作苦，火之味也；其声言者，言散而扬，火之象也；其液
汗者，心主血，汗为血之标也。脾属土，黄者，土之色也；香者，土之气也；其味甘者，稼穑作甘，
土之味也；其声歌者，歌缓而敦，土之象也，或云∶脾神好乐，故其声主歌；其液涎者，脾开窍于
口，故为涎也。肺属金，白者，金之色也；腥者，金之气也；辛者，辛从革，金之味也；其声哭者，
哭悲而激惨，金之象也；其液涕者，肺开窍于鼻，故为涕也。肾属水，黑者，水之色也；腐者；水
之气也；咸者，润下作咸，水之味也；其声呻者，呻沉而咽，为水之象也，又肾位远，非呻之气不
得及于息，故声之呻者；自肾出也；其液唾者，肾开窍于舌下，故为唾也。十变，陈氏谓肺主声，
肝主色，心主臭，脾主味，肾主液，五脏错综，互相有之，故云十变也。
按∶徐氏云∶五脏之声《灵枢·九针论》、《素问·宣明五气篇》俱云∶心噫、肺咳、肝语、
脾吞、肾欠，此则为呼言歌哭呻，乃本之《素问·阴阳应象大论》，盖彼以病之所发言，此以情
之所发言，其理一也。读经当推测其义，如此则无不贯矣。
五脏有七神，各何所藏耶？
然∶脏者，人之神气所舍藏也。故肝藏魂，肺藏魄，心藏神，脾藏
意与智，肾藏精与志也。
五脏言有七神者，脾与肾兼两神也。脏者，藏也，言人之神气藏于内焉。肝藏魂者，魂乃阳
之精，气之灵也。人身气为阳，血为阴，阳无阴不附，气无血不留。肝主血而内含阳气，是之
谓魂。究魂之根源，则生于坎水之一阳，推魂之功用，则发为干金之元气。不藏于肺而藏于肝
者，阳潜于阴也，不藏于肾而藏于肝者，阴出于阳也。昼则魂游目而为视，夜则魂归于肝而为
寐。《灵枢·本神篇》云∶随神往来谓之魂，言其知觉之灵处也。肺藏魄者，魄乃阴之精，形之
灵也，肝主血，本阴也，而藏阳魂，阳潜于阴也。肺主气，本阳也，而藏阴魄，阴生于阳也。
人之初生，耳目心识，手足运动，啼呼为声，皆魄之灵也。百合病恍惚不宁，魄受扰也，魔魇
中恶，魄气掩也。本神篇云∶并精而出入者谓之魄，言其运动之能处也。心藏神者，神主知觉，
明照万事之义也。夫神为何物，乃肾中之精气，而上归于心，合为离卦，中含坎水之象，惟其
阴精内含，阳精外护，心藏之火，所以光明朗润而能烛物。盖神即心火，得肾阴济之而心湛然，
神明出焉。心血不足则神烦，风痰入心则神昏。本神篇云∶两精相搏谓之神，言其阴阳合体之
妙机也。脾藏意与智者，脾主守中，故能记忆，又主运用，故能周虑。本神篇云∶心有所忆谓
之意，因虑而处物谓之智，盖脾主思故也。肾藏精与志者，心之所存谓之志，神生于精，志生
于心，亦心肾交济之义。
按∶志者，专意而不移也。志本心之作用，而藏于肾者，阳藏于阴中也。肾主精，为五脏之
本，精生髓，为百骸之主，精髓充足，伎巧出焉，志之用也。本神篇云∶初生之来谓之精，意
之所存谓之志，亦此义也。
第三十四难问道：五脏各自都有对应的颜色、声音、气味和味道，这些都可以清楚地知晓吗？
回答说：《十变》中说：肝的颜色是青色，气味是臊味，味道是酸味，声音是呼号声，体液是泪；心的颜色是赤色，气味是焦味，味道是苦味，声音是言语声，体液是汗；脾的颜色是黄色，气味是香味，味道是甜味，声音是歌声，体液是涎；肺的颜色是白色，气味是腥味，味道是辛味，声音是哭声，体液是涕；肾的颜色是黑色，气味是腐味，味道是咸味，声音是呻吟声，体液是唾。这就是五脏的颜色、声音、气味和味道。
这原本是依据五行来论述五脏的功能作用。肝属木，青色是木的颜色；臊味是木的气味；酸味是因为曲直变化而产生酸味，这是木的味道；呼号声因为声音引长，也是木的气象表现；泪液是因为肝开窍于目，所以表现为泪。心属火，赤色是火的顏色；焦味是火的气味；苦味是因为炎上变化而产生苦味，这是火的味道；言语声因为声音发散上扬，是火的形象表现；汗液是因为心主血，汗是血的标露（外在表现）。脾属土，黄色是土的颜色；香味是土的气味；甜味是因为稼穑生长而产生甜味，这是土的味道；歌声因为声音缓慢敦厚，是土的形象表现，也有人说：脾神喜好快乐，所以其声音主要体现为歌；涎液是因为脾开窍于口，所以表现为涎。肺属金，白色是金的颜色；腥味是金的气味；辛味是因为从革变化而产生辛味，这是金的味道；哭声因为悲伤激烈凄惨，是金的形象表现；涕液是因为肺开窍于鼻，所以表现为涕。肾属水，黑色是水的颜色；腐味是水的气味；咸味是因为润下变化而产生咸味，这是水的味道；呻吟声因为低沉咽抑，是水的形象表现，另外肾的位置较远，如果不是呻吟的气息无法达到呼吸的深度，所以呻吟的声音是从肾发出的；唾液是因为肾开窍于舌下，所以表现为唾。《十变》，陈氏认为肺主声音，肝主颜色，心主气味，脾主味道，肾主体液，五脏错综复杂，互相包含，所以称为《十变》。
按语：徐氏说：关于五脏的声音，《灵枢·九针论》和《素问·宣明五气篇》都说是：心噫、肺咳、肝语、脾吞、肾欠，这里却是呼、言、歌、哭、呻，这本来是依据《素问·阴阳应象大论》，大概那篇是以疾病的表现来说，这篇是以情志的表现来说，其中的道理是一样的。读经应当推测其含义，像这样就没有不通贯的了。
五脏有七神，各藏在哪里呢？
回答说：脏，是人体神气所寄居隐藏的地方。所以肝藏魂，肺藏魄，心藏神，脾藏意与智，肾藏精与志。
五脏说有七神，是因为脾和肾兼藏两个神。脏，就是藏的意思，指人的神气藏在体内。肝藏魂，魂是阳的精微，气的灵动。人身之气为阳，血为阴，阳没有阴就不依附，气没有血就不停留。肝主血而内含阳气，这就叫做魂。探究魂的根源，则生于坎水中的那一阳，推究魂的功能，则发为乾金的元气。不藏在肺而藏在肝，是因为阳潜藏于阴中；不藏在肾而藏在肝，是因为阴出于阳。白天魂游走在眼睛而用于视物，晚上魂回归到肝而用于睡眠。《灵枢·本神篇》说：随神往来叫做魂，说的是知觉的灵动之处。肺藏魄，魄是阴的精微，形的灵动。肝主血，本是阴，却藏阳魂，这是阳潜于阴。肺主气，本是阳，却藏阴魄，这是阴生于阳。人刚出生时，耳目心智，手足运动，啼叫呼喊发声，都是魄的灵动。百合病恍惚不宁，是魄受到扰乱；魔魇中恶，是魄气被掩盖。《本神篇》说：并精而出入叫做魄，说的是运动的能处。心藏神，神主宰知觉，具有明照万事的意义。神是什么东西，乃是肾中的精气，而上归于心，合为离卦，内含坎水的形象，正因为阴精在内含藏，阳精在外护卫，心藏之火，所以光明朗润而能照亮事物。可以说神就是心火，得到肾阴的济助而心湛然清净，神明就出来了。心血不足则神烦乱，风痰入心则神昏沉。《本神篇》说：两精相搏谓之神，说的是阴阳结合的微妙机理。脾藏意与智，脾主守中，所以能记忆，又主运用，所以能周详思虑。《本神篇》说：心有所忆谓之意，因虑而处理事物谓之智，这是因为脾主思的缘故。肾藏精与志，心中所存留的叫作志，神生于精，志生于心，这也是心肾交济的意义。
按语：志，是专心一意而不改变。志本是心的作用，而藏在肾中，是阳藏在阴中。肾主精，是五脏的根本，精生髓，是百骸的主宰，精髓充足，技巧就产生了，这是志的作用。《本神篇》说：初生之时叫做精，意念所存留叫做志，也是这个意思。
Difficulty 34 states: Do the Five Zang Organs each have distinct colors, sounds, odors, and tastes that can be clearly known?
The response is: The *Shi Bian* (Ten Transformations) states: The Liver's color is green, its odor is fishy/su, its taste is sour, its sound is a cry/hu, and its fluid is tears; the Heart's color is red, its odor is scorched/jiao, its taste is bitter, its sound is speech/yan, and its fluid is sweat; the Spleen's color is yellow, its odor is fragrant/xiang, its taste is sweet, its sound is singing/ge, and its fluid is saliva/xian; the Lungs' color is white, its odor is raw/fishy/xing, its taste is pungent/spicy, its sound is weeping/kū, and its fluid is nasal mucus/ti; the Kidneys' color is black, its odor is putrid/fu, its taste is salty, its sound is groaning/shen, and its fluid is spittle/tuo. These are the colors, sounds, odors, and tastes of the Five Zang Organs.
This originally discusses the functions of the Five Zang Organs based on the Five Elements (Wu Xing). The Liver belongs to Wood; green is the color of Wood; su (fishy odor) is the Qi of Wood; sourness arises from the bending and straightening nature of Wood, which is the taste of Wood; the sound hu (cry) is drawn out and long, reflecting the Qi of Wood; tears arise because the Liver opens into the eyes. The Heart belongs to Fire; red is the color of Fire; jiao (scorched odor) is the Qi of Fire; bitterness arises from the flaming upward nature of Fire, which is the taste of Fire; speech reflects the scattering and rising nature of Fire; sweat arises because the Heart governs Blood, and sweat is the manifestation of Blood. The Spleen belongs to Earth; yellow is the color of Earth; xiang (fragrance) is the Qi of Earth; sweetness arises from the sowing and reaping nature of Earth, which is the taste of Earth; singing reflects the slow and steady nature of Earth; some say the Spirit of the Spleen delights in joy, hence its sound is singing; xian (saliva) arises because the Spleen opens into the mouth. The Lungs belong to Metal; white is the color of Metal; xing (raw/fishy odor) is the Qi of Metal; pungency arises from the changing and cutting nature of Metal, which is the taste of Metal; weeping reflects the sorrowful and intense nature of Metal; nasal mucus arises because the Lungs open into the nose. The Kidneys belong to Water; black is the color of Water; fu (putrid odor) is the Qi of Water; saltiness arises from the moistening and downward nature of Water, which is the taste of Water; groaning reflects the deep and suppressed nature of Water; additionally, since the Kidneys are located far away, only the breath of groaning can reach the depth of respiration, thus the sound of groaning originates from the Kidneys; spittle arises because the Kidneys open under the tongue. Chen Shi interprets *Shi Bian* as stating that the Lungs govern sound, the Liver governs color, the Heart governs odor, the Spleen governs taste, and the Kidneys govern fluids; the Five Zang Organs are intricate and interrelated, hence it is called *Shi Bian*.
Commentary: Xu Shi notes that regarding the sounds of the Five Zang Organs, both the *Ling Shu: Jiu Zhen Lun* and the *Su Wen: Xuan Ming Wu Qi Pian* state: Heart - yi (belching), Lungs - ke (cough), Liver - yu (speech), Spleen - tun (gulping), Kidneys - qian (yawning). Here, however, the sounds are hu, yan, ge, ku, shen. This originates from the *Su Wen: Yin Yang Ying Xiang Da Lun*. That text speaks of pathological manifestations, while this text speaks of emotional manifestations; the underlying principle is the same. When studying classics, one must infer the meaning, so that everything becomes coherent.
Do the Five Zang Organs contain Seven Spirits? Where are they stored?
The response is: Zang organs are where the human Shen Qi (Spiritual Energy) resides and is stored. Thus, the Liver stores Hun (Ethereal Soul), the Lungs store Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect/Intent) and Zhi (Wisdom/Planning), and the Kidneys store Jing (Essence) and Zhi (Will).
Why do the Five Zang Organs speak of seven spirits? Because the Spleen and Kidneys each store two spirits. "Zang" means to hide, indicating that human spiritual energy is hidden within. The Liver stores Hun; Hun is the essence of Yang and the agility of Qi. In the human body, Qi is Yang and Blood is Yin; Yang cannot adhere without Yin, and Qi cannot remain without Blood. The Liver governs Blood and contains internal Yang Qi, which is called Hun. Investigating the root of Hun, it is born from the single Yang line in Kan Water; deducing the function of Hun, it manifests as the Yuan Qi (Original Qi) of Qian Metal. It is not stored in the Lungs but in the Liver because Yang hides within Yin; it is not stored in the Kidneys but in the Liver because Yin emerges from Yang. During the day, Hun travels through the eyes for vision; at night, Hun returns to the Liver for sleep. The *Ling Shu: Ben Shen Pian* states: "Following the Shen, coming and going is called Hun," referring to the agile aspect of perception. The Lungs store Po; Po is the essence of Yin and the agility of Form. The Liver governs Blood, which is fundamentally Yin, yet stores the Yang Hun, representing Yang hiding in Yin. The Lungs govern Qi, which is fundamentally Yang, yet store the Yin Po, representing Yin born from Yang. At birth, the movement of ears, eyes, heart-mind, hands, and feet, as well as crying and calling, are all manifestations of the agility of Po. Baihe Bing (Lily Disease) with restlessness and confusion indicates Po is disturbed; nightmares or evil possession indicate Po Qi is obscured. The *Ben Shen Pian* states: "Exiting and entering together with Essence is called Po," referring to the capacity for movement. The Heart stores Shen; Shen governs perception and illuminates all things. What is Shen? It is the Jing Qi from the Kidneys that ascends to the Heart, combining into the Li Trigram, containing the image of Kan Water. Because Yin Essence is contained internally and Yang Essence protects externally, the Fire of the Heart shines brightly and clearly to illuminate objects. Essentially, Shen is Heart Fire, which, aided by Kidney Yin, keeps the Heart clear and calm, allowing Shen to emerge. Insufficient Heart Blood leads to mental agitation; Wind-Phlegm entering the Heart leads to mental confusion. The *Ben Shen Pian* states: "The interaction of two Essences is called Shen," referring to the subtle mechanism of Yin-Yang union. The Spleen stores Yi and Zhi; the Spleen maintains centrality, enabling memory, and governs application, enabling comprehensive deliberation. The *Ben Shen Pian* states: "Memory arising from the Heart is called Yi; handling matters through deliberation is called Zhi," due to the Spleen's governance of thought. The Kidneys store Jing and Zhi; what is retained in the Heart is called Zhi; Shen is born from Jing, and Zhi is born from the Heart, reflecting the mutual assistance between Heart and Kidneys.
Commentary: Zhi refers to focused intent that does not waver. Zhi is originally a function of the Heart but is stored in the Kidneys, representing Yang stored within Yin. The Kidneys govern Jing, serving as the root of the Five Zang Organs; Jing generates Marrow, which governs the skeletal framework. When Jing and Marrow are sufficient, skills and dexterity emerge, which is the function of Zhi. The *Ben Shen Pian* states: "At birth is called Jing; what the intent retains is called Zhi," which aligns with this meaning.