三十难曰∶营气之行，常与卫气相随不？（相随，言相合而并行也。）
然∶经言人受气于谷。谷入于胃，乃传于（一
作与）五脏六腑，五脏六腑皆受于气。（言受谷气。）其清者为营，浊者为卫，营行脉中，卫行脉外，（营主血，故在脉之
中。卫主气，故在脉之外。《素问·痹论》云∶“营者，水谷之精气也，和调于五脏，洒陈于六腑，乃能入于脉也。……
卫者，水谷之悍气也，其气 疾滑利，不能入于脉也。”）营周不息，五十而复大会。（五十，谓五十营也。详见第一难中。）
阴阳相贯，如环之无端，故知营卫相随也。）
三十一难曰∶三焦者，何禀何生？（禀，受也。）何始何终？（言其经之起止也。）其治常在何许？可晓以不？（治，
犹县治之治，其所居之地也。）
然∶三焦者，水谷之道路，气之所终始也。（此总释三焦之义，言其所禀所生在水谷，而
其所始所终在气也。）上焦者，在心下，下膈，（膈，隔也。心下有膜，遮隔浊气，谓之膈。）在胃上口，主内而不出。（内，
谓纳水谷也。）其治在膻中，玉堂下一寸六分，直两乳间陷者是。（膻中穴，属任脉。下句是指膻中之所在，言在玉堂穴
下一寸六分。直，当也。）中焦者，在胃中脘，（中院穴，亦属任脉。）不上不下，主腐熟水谷。其治在脐旁。（脐旁，天
枢穴也，属胃脉。）下焦者，（一本有“在脐下”三字）当膀胱上口，（膀胱上口，阑门也。）主分别清浊，（清者入于膀胱
而为溺，浊者入于大肠而为滓秽。）主出而不内，以传道也。其治在脐下一寸。（脐下一寸，名阴交穴，属任脉。）故名曰
三焦，其府在气街。（府犹舍也，藏聚之义，言其气藏聚于此也。滑氏《本义》以此句为错简，非。）
三十二难曰∶五脏俱等，而心肺独在鬲（一作膈，下同。）上者，何也？（在膈上，言其位独高处于胸膈之上也。）
然∶心者血，肺者气。血为营，气为卫，（《素·五脏生成论》云∶“诸血者皆属于心，诸气者皆属于肺”。盖营行脉
中，
故血为营；卫行脉外，故气为卫。）相随上下，谓之营卫。（上下，谓五十度周于身也。说见第一难中。）通行经络，营周
于外，（通行经络，言十二经无所不通，而周行于脏腑之外也。）故令心肺独在膈上也。（营卫为一身之统摄，而心肺主之，
故独居膈上以宰之也。）
三十三难曰∶肝青象木，肺白象金。肝得水而沉，木得水而浮；肺得水而浮，金得水而沉。其意何也？（肝居肺下。
故曰得水而沉；肺居肝上，故曰得水而浮。言肝既属木，则当浮而反沉；肺既属金，则当沉而反浮，与金木之本体不类，
故设问也。）
然∶肝者，非为纯木也，乙角也，（木属阳，乙为阴木，志在从金，故曰非纯。角于五音亦属木。）庚之柔。
（庚为阳金，乙与庚合，刚柔相配，则乙之刚为庚，庚之柔为乙也。）大言阴与阳，小言夫与妇。（大而言之，即天地之
阴阳，小而言之，，即人伦之夫妇，其理一也。）释其微阳，而吸其微阴之气，其意乐金，（妇有从夫之义，乙为阴木，故
曰微阳，乐金，谓乐从乎金也。）又行阴道多，（肝属足厥阴经，位乎膈下，故曰行阴道多。）故令肝得水而沉也。（得水
而沉，言得其滋养，与下文得热正相反。又，金性本沉，亦有从夫之义。）肺者，非为纯金也，辛商也，（金属阴，辛为
阴金，志在从火，故曰非纯。商于五音亦属金。）丙之柔。（丙与辛合。大言阴与阳，小言夫与妇。释其微阴，（辛为阴金，
故曰微阴。婚而就火，（婚，犹婚嫁之婚，言嫁于火也。）其意乐火，又行阳道多，（肺属手太阴经，位乎膈上，故曰行阳
道多。）故令（一本无令字）肺得水而浮也。（火性本浮，亦从乎夫也。）肺热而复沉。肝热而复浮者，何也？（肺气热，
则清气下坠。肝气热，则相火上升。）故知辛当归庚，乙当归甲也。（肝得热，则微阴不足以相吸，肺得热，则亢阳适见
其可畏，则阴木与阳木，阴金与阳金，自为配偶，而复其本体浮沉之性也。）
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，（此亦本五行而言也。青者，
木之色也。《十变》未详。）其臭臊，（木之气也。）其味酸（木之味也。）其声呼，（呼，引而长，亦木之象也。）其液泣；
（肝窍于目，故为泣。）心色赤，（火之色也。）其臭焦，（火之气也。）其味苦，（火之味也。）其声言，（言，散而扬，为
火之象。）
五脏有七神，各何所藏耶？
然∶（五脏藏七神者，脾与肾兼两神也。见下文。）脏者，人之神气所舍藏也。故肝藏魂，
（肝属阳，魂亦属阳。《灵·本神篇》云∶“随神往来者谓之魂”，谓知觉之灵处也。）肺藏魄，（肺属阴，魄亦属阴。《本
神篇》云∶并精而出入者谓之魄”，谓运动之能处也。）心藏神，（《本神篇》云∶“两精相搏谓之神”，谓阴阳合体之妙机
也。《素·灵兰秘典论》云∶心者，君主之官，神明出焉。”）脾藏意与智，（《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。《素·刺法篇》云∶“脾为谏议之官，智周出焉。”）肾藏精与志也。（《本神篇》云∶“初
生之来谓之精，……意之所存谓之志”。《素·灵兰秘典论》云∶“肾者，作强之官，伎巧出焉。”）
三十五难曰∶五脏各有所，腑皆相近，而心、肺独去大肠、小肠远者，何谓也？（肝之腑胆，脾之腑胃，肾之腑膀
胱，其位皆相近，心之腑小肠，肺之腑大肠，皆相远也。）
然∶经言心营，肺卫，（血为营，心主血，故营属心。气为卫，
肺主气，故卫属肺。）通行阳气，（阳气，即营卫之气。《灵·营卫生会篇》云∶“行阴二十五度，行阳二十五度”是也。）
故居在上；（谓其位最高。）大肠、小肠，传阴气而下，（阴气，浊气也，谓秽滓所归也。）故居在下。（谓其位至下。）所
以相去而远也。（所司不同，所以经虽相合，而位则相远也。）又诸腑皆阳也，清净之处。今大肠、小肠、胃与膀胱，皆
受不净，其意何也？（谓阳宜清净，而反受秽浊，独不及胆者，胆无施受故也。）
然∶诸腑者，谓是非也。（言诸腑虽属
阳，而非皆清净之处也。）经言小肠者，受盛之腑也；（《素·灵兰秘典》∶“小肠者，受盛之官，化物出焉。”言受胃之物，
化其渣滓也。）大肠者，传泻行道之腑也；（《素》∶“大肠者，传道之官，变化出焉。”）胆者，清净之腑也；（《素》∶“胆者，
中正之官，决断出焉。”盖胆无受无泻，助肝以决谋虑而已，所以谓之清净之腑也。）胃者，水谷之腑也；（《素》∶“脾胃
者，仓廪之官，五味出焉。”）膀胱者，津液之腑也。（《素》∶“膀胱者，州都之官，津液藏焉。”此五脏之腑也。）一腑犹
无两名，故知非也。（言诸腑各有名，如上文所云，皆实指其受秽浊者也。惟胆名为清净，故不受秽浊，若余腑亦名清净，
则有两名矣。）
小肠者，心之腑；大肠者，肺之腑；胆者，肝之腑，胃者，脾之腑；膀胱者，肾之腑。（《灵·本输篇》云∶“肺合大
肠，……心合小肠，……肝合胆，……脾合胃，……肾合膀胱”，此之谓也。）小肠谓赤肠，大肠谓白肠，胆者谓青肠，
胃者谓黄肠，膀胱者谓黑肠。（此以五行之色名其肠，以为配五脏之征也。盖皆名为肠，则俱受秽浊，所以明不净之故也。）
下焦之（一本无之字）所治也。（《灵·营卫生会篇》云∶“水谷者，尝并居于胃中，成糟粕而俱下于大肠，而成下焦，渗
而俱下，济泌别汁，循下焦而渗入膀胱焉。”故五腑皆下焦之气所治也。）
三十六难曰∶脏各有一耳，肾独有两者，何也？（两，谓左右各一也。）
然∶肾两者，非皆肾也。（谓一为肾，一则
非肾也。）其左者为肾，右者为命门。命门者，诸神精之所舍，（舍，藏也。言一身之精神，皆藏于此也。）原气之所系也；
（原气，即元气，言根柢乎此也。）男子以藏精，女子以系胞。（精，施化之具，胞，受孕之处，此乃性命之原，先天之
所由主，故曰命门也。）故知肾有一也。（其一为命门而非肾，则肾止有一耳。）
三十七难曰∶五脏之气，于何发起，通于何许，（发起，言其本之所出。通，言其气之所注也。）可晓以不？
然∶五
脏者，当上关于九窍也。（窍皆在上，故曰上关，谓其气与九窍通也。）故肺气通于鼻，鼻和则知香臭矣；肝气通于目，
目和则知黑白矣；脾气通于口，口和则知谷味矣；心气通于舌，舌和则知五味矣；（舌主辨味，故和则能知五味。口主纳
谷，故和则能辨五谷。）肾气通于耳，耳和则知五音矣。
五脏不和，则九窍不通，（不通，谓气不得上达而失其官也。）六腑不和，则留结为痈。（五脏神气之所舍，故不和则
止九窍不通而已，六腑则血气滓秽之所出入，故不和则有形之物积聚而为痈也。）邪在六腑，则阳脉不和，（阳脉，手足
三阳之脉也。）阳脉不和，则气留之，气留之，则阳脉盛矣。（气属阳故也。）邪在五脏，则阴脉不和，阴脉不和，则血留
之，血留之，则阴脉盛矣。（血属阴故也。不和者，其邪在内，盛则脉之见乎外者也。）
阴气太盛，则阳气不得相营也，故曰格。阳气太盛，则阴气不得相营也，故曰关，阴阳俱盛，不得相营也，故曰关
格。（营，和泽也。关者，闭绝之义。格者，捍拒之义。）关格者，不得尽其命而死矣。（言阴阳之气相睽，虽元气未尽，
亦必至死，不能尽其天年也。）
经言气独行于五脏，不营于六腑者，何也？
然∶夫气之所行也，如水之流，不得息也。故阴脉营于五脏，阳脉营于
六腑，如环无端，莫知其纪，终而复始，而不覆溢，（言不至过盛而溢于经脉之外也。）人气内温于脏腑，外濡于腠理。（濡，
润也。腠理，肌肤毛孔分理凑合处也。）
三十八难曰∶脏惟有五，腑独有六者，何也？
然∶所谓腑有六者，谓三焦也。有原气之别焉，（即六十六难所谓“原
气之别使也。”）主持诸气，有名而无形，其经属手少阳。此外腑也，（言在诸腑之外，故曰外腑。）
三十九难曰∶经言腑有五，脏有六者，何也？（经文无考）
然∶六腑者，止有五腑也。（谓三焦不附于脏，故不名为
腑，如上条所云也。）五脏亦有六脏者，谓肾有两脏也。其左为肾，右为命门。命门者，谓（一本无谓字）精神之所舍也；
男子以藏精，女子以系胞，其气与肾通，故言脏有六也。（言命门气虽通于肾，而实则非肾，故不得与肾同为一脏也。）
腑有五者，何也？
然∶五脏各一腑，三焦亦是一腑，然不属于五脏，故言腑有五焉。（腑者对脏而言，既不附于脏，则亦
不名为腑也。命门辨说详见三十六难条下。）
四十难曰∶经言肝主色，心主臭，脾主味，肺主声，肾主液。
然∶肺者，西方金也，金生于巳，巳者南方火，火者心，心主臭，
故令鼻知香臭；肾者，北方水也，水生于申，申者西方金，金者肺，肺主声，故令耳闻声。（此以五行长生之法推之也。
木长生于亥，火长生于寅，金长生于巳，水土长生于申，以其相生，故互相为用也。）
四十一难曰∶肝独有两叶，以何应也？（何应，谓其义何所应也。）
四十二难曰∶人肠胃长短，受水谷多少，各几何？
然∶胃大一尺五寸，径五寸，（大，言其四围，径，言其口之广。
凡圆形者，径一则围三，故围大一尺五寸，则径五寸也。下文仿此。）长二尺六寸，横屈受水谷三斗五升，（胃在腹中，
其形盘曲而生，故曰横屈。）其中常留谷二斗，水一斗五升。（留者，存于中不使出也。出即胃虚，饥而思食，故一日必
再食也。）小肠大二寸半，径八分、分之少半，（三八得二寸四分，余一分，亦三分之，故云少半，言不及半分也。）长三
丈二尺，受谷二斗四升，水六升三合、合之大半。（大半，半合有余也。） （一作回）肠大四寸，（回肠，即大肠，以其
回曲，故曰回肠。）径一寸半，
长二丈一尺，受谷一斗，水七升半。广肠大八寸，（广肠，大肠以下至肛门受秽滓之处，俗名直肠，以其最广，故曰
广肠。）径二寸半。
长二尺八寸，受谷九升三合、八分合之一。故肠胃凡长五丈八尺四寸。
此肠胃长短，受水谷之数也。肝重二斤四两，左三叶，右四叶，凡七叶，主藏魂。（魂义见三十四难。下同。）心重
十二两，中有七孔三毛，（孔，窍也。）盛精汁三合，（谓孔中所藏之精血也。）主藏神。脾重二斤三两，扁广三寸，（扁广，
谓形不正圆，其阔三寸也。）长五寸，有散膏半斤，（散膏，津液之不凝者。）主裹血，温五脏，主藏意。（裹血，谓统之
使不散也。五脏皆禀气于脾胃，故受其气以温暖也。）肺重三斤三两，六叶两耳，凡八叶，（垂下为叶，旁出为耳，共成
第三十难说：营气的运行，总是与卫气相随吗？（“相随”，是指相互结合而并行。）
回答是：经书说人从饮食中摄取精气。食物进入胃后，便传送给五脏六腑，五脏六腑都接受这种精气。（指接受水谷之气。）其中清轻的部分成为营气，重浊的部分成为卫气，营气行于脉管之中，卫气行于脉管之外。（营气主血，所以在脉管之中；卫气主气，所以在脉管之外。《素问·痹论》说：“营气，是水谷的精微之气，调和于五脏，散布于六腑，然后才能进入脉管。……卫气，是水谷的悍烈之气，其气疾速滑利，不能进入脉管。”）营气周流不息，每五十次循环后再次大会合。（“五十”，指五十度营周全身。详见第一难中。）阴阳经脉相互贯通，像圆环一样没有尽头，所以知道营卫是相随的。
第三十一难说：三焦，禀受什么而生？（禀，即承受。）从哪里开始到哪里结束？（指其经络的起止点。）它的功能部位常在哪里？可以说明白吗？（“治”，如同县治的治，指其所居之处。）
回答是：三焦，是水谷运行的道路，也是气开始和结束的地方。（这是总括解释三焦的含义，说它所禀受产生于水谷，而它的开始和结束在于气。）上焦，位于心下，膈膜之下，（膈，即隔断。心下有膜，遮挡浊气，称为膈。）在胃的上口，主要功能是纳受水谷而不外泄。（“内”，指接纳水谷。）它的功能部位在膻中穴，玉堂穴下一寸六分，正对两乳之间的凹陷处。（膻中穴，属于任脉。下句是指膻中的位置，说在玉堂穴下一寸六分。直，意为正当。）中焦，位于胃的中脘部，（中脘穴，也属于任脉。）不上不下，主要功能是腐熟水谷。它的功能部位在脐旁。（脐旁，是天枢穴，属于胃经。）下焦，（另一版本有“在脐下”三字）位于膀胱上口，（膀胱上口，即阑门。）主要功能是分别清浊，（清的部分进入膀胱成为尿液，浊的部分进入大肠成为糟粕。）主要功能是排出而不纳入，以传导排泄为主。它的功能部位在脐下一寸。（脐下一寸，名为阴交穴，属于任脉。）所以叫作三焦，它的府库在气街。（府犹舍，有藏聚的意思，说它的气藏聚在这里。滑寿氏《本义》认为这句话是错简，不对。）
第三十二难说：五脏大小相等，唯独心肺在膈（另一版本作膈，下同）之上，为什么呢？（在膈上，是说它们的位置特别高，处于胸膈之上。）
回答是：心主血，肺主气。血为营，气为卫，（《素问·五脏生成论》说：“所有的血都属于心，所有的气都属于肺”。因为营行于脉中，所以血为营；卫行于脉外，所以气为卫。）营卫相随上下运行，称为营卫。（上下，指五十度周流全身。说法见第一难中。）通行于经络，营周于体表，（通行经络，指十二经脉无所不通，而在脏腑之外周行。）所以使得心肺唯独在膈之上。（营卫是一身的统摄者，由心肺主宰，所以唯独居于膈上来主宰它们。）
第三十三难说：肝色青象木，肺色白象金。肝得水而沉，木得水而浮；肺得水而浮，金得水而沉。这是什么意思呢？（肝位于肺下。所以说肝得水而沉；肺位于肝上，所以说肺得水而浮。意思是肝既属木，本该浮反而沉；肺既属金，本该沉反而浮，与金木的本体性质不类，所以设问。）
回答是：肝，不是纯粹的木，而是乙角，（木属阳，乙为阴木，志向在于顺从金，所以说不是纯粹。角在五音中也属木。）是庚金的柔配。（庚为阳金，乙与庚相合，刚柔相配，则乙之刚化为庚，庚之柔化为乙。）大而言之是阴阳，小而言之是夫妇。（大而言之，即是天地的阴阳，小而言之，即是人伦的夫妇，道理是一样的。）释放其微弱的阳气，而吸收其微弱的阴气，心意乐于顺从金，（妇有从夫的道义，乙为阴木，所以说微阳，乐金，谓乐于顺从金。）又多行阴道，（肝属于足厥阴经，位置在膈下，所以说多行阴道。）所以使得肝得水而沉。（得水而沉，指得到滋养，与下文得热相反。另外，金性本沉，也有从夫的意义。）肺，不是纯粹的金，而是辛商，（金属阴，辛为阴金，志向在于顺从火，所以说不是纯粹。商在五音中也属金。）是丙火的柔配。（丙与辛相合。大而言之是阴阳，小而言之是夫妇。释放其微弱的阴气，（辛为阴金，所以说微阴。）婚嫁就火，（婚，如同婚嫁的婚，言嫁于火。）心意乐于火，又多行阳道，（肺属于手太阴经，位置在膈上，所以说多行阳道。）所以使得肺得水而浮。（火性本浮，也顺从丈夫。）肺热了反而沉，肝热了反而浮，为什么呢？（肺气热，则清气下坠。肝气热，则相火上升。）所以知道辛当归庚，乙当归甲。（肝得热，则微阴不足以吸引，肺得热，则亢阳显得可畏，则阴木与阳木，阴金与阳金，自然成为配偶，而恢复本体浮沉的性质。）
第三十四难说：五脏各有声音、颜色、气味、味道，都可以知晓明白吗？
回答是：《十变》说：肝色青，（这也基于五行而言。青，是木的颜色。《十变》不详。）其臭臊，（木的气味。）其味酸（木的味道。）其声呼，（呼，引长，也是木的意象。）其液泣；（肝开窍于目，所以为泪。）心色赤，（火的颜色。）其臭焦，（火的气味。）其味苦，（火的味道。）其声言，（言，散扬，为火的意象。）
五脏有七神，各藏在何处呢？
回答是：（五脏藏七神，脾与肾兼藏两神。见下文。）脏，是人的神气所寄居藏纳的地方。所以肝藏魂，（肝属阳，魂也属阳。《灵枢·本神篇》说：“随神往来者谓之魂”，指知觉的灵妙之处。）肺藏魄，（肺属阴，魄也属阴。《本神篇》说：“并精而出入者谓之魄”，指运动的能力所在。）心藏神，（《本神篇》说：“两精相搏谓之神”，指阴阳合体之妙机。《素问·灵兰秘典论》说：“心者，君主之官，神明出焉。”）脾藏意与智，（《本神篇》说：“心有所忆谓之意，……因虑而处物谓之智”，大概是因为脾主思的缘故。《素问·刺法篇》说：“脾为谏议之官，智周出焉。”）肾藏精与志也。（《本神篇》说：“初生之来谓之精，……意之所存谓之志”。《素问·灵兰秘典论》说：“肾者，作强之官，伎巧出焉。”）
第三十五难说：五脏各有所合，腑也都相近，唯独心、肺离大肠、小肠远，为什么呢？（肝之腑胆，脾之腑胃，肾之腑膀胱，其位置都相近，心之腑小肠，肺之腑大肠，都相距较远。）
回答是：经书说心主营，肺主卫，（血为营，心主血，所以营属心。气为卫，肺主气，所以卫属肺。）通行阳气，（阳气，即营卫之气。《灵枢·营卫生会篇》说：“行阴二十五度，行阳二十五度”就是指的这个。）所以位居在上；（指它们的位置最高。）大肠、小肠，传导阴气而下，（阴气，指浊气，指秽滓归聚之处。）所以位居在下。（指它们的位置最低。）所以相距遥远。（所司不同，所以虽然经脉相合，但位置则相距远。）又说所有腑都是阳，是清净之处。现在大肠、小肠、胃与膀胱，都接受不洁净之物，这是什么意思呢？（指阳宜清净，却反而接受秽浊，唯独不包括胆，因为胆没有受纳和排泄的功能。）
回答是：诸腑，说的并非如此。（言诸腑虽属阳，但并非都是清净之处。）经书说小肠，是受盛之腑；（《素问·灵兰秘典》：“小肠者，受盛之官，化物出焉。”指接受胃的食物，消化其渣滓。）大肠，是传泻行道之腑；（《素问》：“大肠者，传道之官，变化出焉。”）胆，是清净之腑；（《素问》：“胆者，中正之官，决断出焉。”大概胆无受无泻，辅助肝脏进行决谋思考而已，所以称为清净之腑。）胃，是水谷之腑；（《素问》：“脾胃者，仓廪之官，五味出焉。”）膀胱，是津液之腑。（《素问》：“膀胱者，州都之官，津液藏焉。”这是五脏之腑。）一个腑没有两个名称，所以知道上述说法不对。（言诸腑各有名，如上文所说，都实指接受秽浊的。只有胆名为清净，所以不接受秽浊，如果其余腑也叫清净，就有两个名称了。）
小肠，是心之腑；大肠，是肺之腑；胆，是肝之腑；胃，是脾之腑；膀胱，是肾之腑。（《灵枢·本输篇》说：“肺合大肠，……心合小肠，……肝合胆，……脾合胃，……肾合膀胱”，就是这个意思。）小肠称为赤肠，大肠称为白肠，胆称为青肠，胃称为黄肠，膀胱称为黑肠。（这是用五行的颜色命名肠，作为配合五脏的标志。大概都称为肠，则都接受秽浊，所以阐明不净的原因。）这是下焦所主治的。（《灵枢·营卫生会篇》说：“水谷，曾经同在胃中，变成糟粕一起下到大肠，形成下焦，过滤并一起下行，济泌别汁，循下焦渗入膀胱。”所以五腑都由下焦之气所主治。）
第三十六难说：各脏只有一个，唯独肾有两个，为什么呢？（两，指左右各一。）
回答是：肾的两个，并非都是肾。（指一个是肾，一个不是肾。）左边的是肾，右边的是命门。命门，是各种精神精气的居所，（舍，藏。指一身的精神，都藏于此。）原气的系结处；（原气，即元气，指根柢于此。）男子用来藏精，女子用来系胞。（精，施化之具，胞，受孕之处，这是性命的本源，先天之所由主，所以叫命门。）所以知道肾只有一个。（其中一个为命门而非肾，那么肾就只有一个了。）
第三十七难说：五脏之气，从哪里发起，通于何处，（发起，指其根本出处。通，指其气注入之处。）可以说明白吗？
回答是：五脏，应当上连九窍。（窍都在上，所以叫上关，指其气与九窍相通。）所以肺气通于鼻，鼻和调则能辨别香臭；肝气通于目，目和调则能辨别黑白；脾气通于口，口和调则能辨别五谷味道；心气通于舌，舌和调则能辨别五味；（舌主辨味，所以和调则能知五味。口主纳谷，所以和调则能辨五谷。）肾气通于耳，耳和调则能辨别五音。
五脏不和调，则九窍不通，（不通，指气不能上达而失去功能。）六腑不和调，则留滞凝结成痈。（五脏是神气所居，所以不和调则只是九窍不通而已，六腑则是血气滓秽出入之处，所以不和调则有形之物积聚而成痈。）邪气在六腑，则阳脉不和调，（阳脉，指手足三阳之脉。）阳脉不和调，则气留滞，气留滞，则阳脉盛了。（气属阳的缘故。）邪气在五脏，则阴脉不和调，阴脉不和调，则血留滞，血留滞，则阴脉盛了。（血属阴的缘故。不和调，指邪在内，盛则脉显现于外。）
阴气太盛，则阳气不能与之和谐，所以叫格。阳气太盛，则阴气不能与之和谐，所以叫关，阴阳都太盛，不能互相和谐，所以叫关格。（营，和泽。关，是闭绝的意思。格，是捍拒的意思。）关格的人，不能尽其天年而死。（指阴阳之气相违背，即使元气未尽，也必至死，不能活到自然寿命。）
经书说气独自行于五脏，不营于六腑，为什么呢？
回答是：气之行进，如水流动，不得停止。所以阴脉营于五脏，阳脉营于六腑，如环无端，不知头绪，终而复始，而不覆溢，（指不至过盛而溢出脉外。）人气内温于脏腑，外润于腠理。（濡，润。腠理，肌肤毛孔分理凑合处。）
第三十八难说：脏只有五个，腑独有六个，为什么呢？
回答是：所谓腑有六个，是指三焦。它是原气的别支，（即第六十六难所谓“原气之别使也。”）主持诸气，有名而无形，其经属于手少阳。这是外腑，（指在诸腑之外，所以叫外腑。）
第三十九难说：经书说腑有五个，脏有六个，为什么呢？（经文无考）
回答是：六腑，只有五个腑。（指三焦不附属于脏，所以不称为腑，如上条所说。）五脏也有六个脏，是指肾有两个脏。左边的为肾，右边的为命门。命门，指（另一版本无谓字）精神的居所；男子用来藏精，女子用来系胞，其气与肾相通，所以说脏有六个。（指命门气虽通于肾，但实则不是肾，所以不能与肾同为一脏。）
腑有五个，为什么呢？
回答是：五脏各有一腑，三焦也是一个腑，但它不属于五脏，所以说腑有五个。（腑是对脏而言，既然不依附于脏，那么也不称为腑。命门的辨析详见第三十六难条下。）
回答是：肺，是西方金，金生于巳，巳是南方火，火是心，心主臭，所以使得鼻能辨别香臭；肾，是北方水，水生于申，申是西方金，金是肺，肺主声，所以使得耳能听到声音。（这是用五行长生之法推演的。木长生于亥，火长生于寅，金长生于巳，水土长生于申，因为它们相生，所以互为作用。）
第四十一难说：肝唯独有两叶，对应什么呢？（何应，指其义对应什么。）
第四十二难说：人的肠胃长短，受纳水谷多少，各是多少？
回答是：胃大一尺五寸，径五寸，（大，指四周，径，指口的宽度。凡圆形者，径一则围三，所以围大一尺五寸，则径五寸。下文仿此。）长二尺六寸，横屈受纳水谷三斗五升，（胃在腹中，其形盘曲而生，所以叫横屈。）其中常留谷二斗，水一斗五升。（留，指存于中不排出。排出则胃虚，饥饿想进食，所以一天必须吃两次饭。）小肠大二寸半，径八分、分之少半，（三八得二寸四分，余一分，也分为三分，所以叫少半，指不及半分。）长三丈二尺，受纳谷二斗四升，水六升三合、合之大半。（大半，半合有余。） （另一版本作回）肠大四寸，（回肠，即大肠，因其回曲，所以叫回肠。）径一寸半，
长二丈一尺，受纳谷一斗，水七升半。广肠大八寸，（广肠，大肠以下至肛门受纳秽滓之处，俗名直肠，因其最广，所以叫广肠。）径二寸半。
长二尺八寸，受纳谷九升三合、八分合之一。所以肠胃总共长五丈八尺四寸。
这是肠胃长短，受纳水谷的数量。肝重二斤四两，左三叶，右四叶，共七叶，主藏魂。（魂义见第三十四难。下同。）心重十二两，中有七孔三毛，（孔，窍。）盛精汁三合，（指孔中所藏的精华血液。）主藏神。脾重二斤三两，扁广三寸，（扁广，指形状不正圆，其阔三寸。）长五寸，有散膏半斤，（散膏，津液之不凝固者。）主裹血，温五脏，主藏意。（裹血，指统摄使不散。五脏都禀受脾胃之气，所以受其气以温暖。）肺重三斤三两，六叶两耳，共八叶，（垂下为叶，旁出为耳，共成
Difficulty 30 states: Does the movement of Ying (Nutritive) Qi always follow Wei (Defensive) Qi? ("Following" means combining and moving in parallel.)
The answer is: The classics state that humans receive Qi from grain. After food enters the stomach, it is transmitted to the five Zang organs and six Fu organs, which all receive this Qi. (Referring to receiving the Qi of water and grain.) The clear and pure part becomes Ying (Nutritive) Qi, while the turbid part becomes Wei (Defensive) Qi. Ying Qi moves within the vessels, and Wei Qi moves outside the vessels. (Ying Qi governs blood, hence it is within the vessels. Wei Qi governs Qi, hence it is outside the vessels. The *Su Wen: Bi Lun* states: "Ying Qi is the essence of water and grain, harmonized in the five Zang organs and distributed to the six Fu organs, then it can enter the vessels... Wei Qi is the fierce Qi of water and grain; its Qi is rapid and slippery, unable to enter the vessels.") Ying Qi circulates endlessly, meeting again after fifty cycles. ("Fifty" refers to fifty circuits around the body. See Difficulty 1 for details.) Yin and Yang meridians interconnect like a circle without end, thus we know that Ying and Wei Qi move together.
Difficulty 31 states: What does the San Jiao (Triple Burner) receive and generate? (Receive implies accepting.) Where does it begin and where does it end? (Referring to the start and end points of its meridian.) Where is its governing location? Can this be explained? ("Governing" is like the seat of government, referring to its residence.)
The answer is: The San Jiao (Triple Burner) is the pathway for water and grain, and the place where Qi begins and ends. (This generally explains the meaning of San Jiao, stating that what it receives and generates is water and grain, while its beginning and end lie in Qi.) The Upper Jiao (Upper Burner) is located below the heart, beneath the diaphragm. (Diaphragm acts as a partition. There is a membrane below the heart that blocks turbid Qi, called the diaphragm.) It is at the upper opening of the stomach, primarily responsible for receiving but not excreting. ("Receiving" refers to accepting water and grain.) Its governing point is Danzhong (CV-17), one cun and six fen below Yutang (CV-19), directly between the two breasts in the depression. (Danzhong belongs to the Ren Mai. The following sentence describes the location of Danzhong, saying it is one cun and six fen below Yutang. "Directly" means aligned with.) The Middle Jiao (Middle Burner) is located at Zhongwan (CV-12) in the stomach. (Zhongwan also belongs to the Ren Mai.) Neither ascending nor descending, it is primarily responsible for rotting and ripening water and grain. Its governing point is beside the navel. (Beside the navel is Tianshu (ST-25), belonging to the Stomach Meridian.) The Lower Jiao (Lower Burner) (another version has the characters "below the navel") is at the upper opening of the bladder. (The upper opening of the bladder is the Lanmen.) It is primarily responsible for separating the clear from the turbid. (The clear part enters the bladder to become urine, and the turbid part enters the large intestine to become feces.) It is primarily responsible for excretion without reception, serving to conduct and transmit. Its governing point is one cun below the navel. (One cun below the navel is named Yinjiao (RN-7), belonging to the Ren Mai.) Therefore, it is called San Jiao (Triple Burner), and its storehouse is at Qichao. (Storehouse implies a dwelling, meaning the gathering place. Hua Shou's *Benyi* considers this sentence a misplaced bamboo slip, which is incorrect.)
Difficulty 32 states: The five Zang organs are equal in size, yet only the Heart and Lung are above the diaphragm. Why is this? (Being above the diaphragm means their position is uniquely high, situated above the chest and diaphragm.)
The answer is: The Heart governs Blood, and the Lung governs Qi. Blood is Ying (Nutritive) Qi, and Qi is Wei (Defensive) Qi. (The *Su Wen: Wuzang Shengcheng Lun* states: "All blood belongs to the Heart, all Qi belongs to the Lung." Since Ying Qi moves within the vessels, blood is Ying; since Wei Qi moves outside the vessels, Qi is Wei.) Moving up and down together, they are called Ying and Wei. (Up and down refer to circulating the body fifty times. See Difficulty 1 for explanation.) They circulate through the meridians and nourish the exterior. (Circulating through meridians means the twelve meridians are unblocked everywhere, circulating outside the Zang and Fu organs.) Thus, the Heart and Lung are uniquely located above the diaphragm. (Ying and Wei are the overall controllers of the body, governed by the Heart and Lung, so they reside alone above the diaphragm to rule them.)
Difficulty 33 states: The Liver is green and corresponds to Wood; the Lung is white and corresponds to Metal. The Liver sinks in water, while Wood floats in water; the Lung floats in water, while Metal sinks in water. What is the meaning of this? (The Liver is located below the Lung. Hence, it is said that the Liver sinks in water. The Lung is located above the Liver. Hence, it is said that the Lung floats in water. The question implies that since the Liver belongs to Wood, it should float but instead sinks; since the Lung belongs to Metal, it should sink but instead floats, which differs from the intrinsic nature of Metal and Wood, hence the inquiry.)
The answer is: The Liver is not purely Wood; it is Yi-Jue. (Wood belongs to Yang, Yi is Yin Wood, with a tendency to follow Metal, hence "not pure." Jue also belongs to Wood among the five musical tones.) It is the soft counterpart to Geng Metal. (Geng is Yang Metal. Yi and Geng combine, matching hardness and softness; thus Yi's hardness becomes Geng, and Geng's softness becomes Yi.) On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. (Grandly speaking, it is the Yin and Yang of Heaven and Earth; narrowly speaking, it is the husband and wife of human relations, the principle being the same.) Releasing its slight Yang Qi and absorbing its slight Yin Qi, its intent is to please Metal. (As a wife follows her husband, Yi is Yin Wood, hence "slight Yang"; pleasing Metal means being willing to follow Metal.) It also travels the Yin path more often. (The Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, hence "travels the Yin path more often.") Thus, the Liver sinks in water. (Sinking in water means receiving nourishment, opposite to getting heat below. Also, Metal's nature is inherently sinking, having a meaning of following the husband.) The Lung is not purely Metal; it is Xin-Shang. (Metal belongs to Yin, Xin is Yin Metal, with a tendency to follow Fire, hence "not pure." Shang also belongs to Metal among the five musical tones.) It is the soft counterpart to Bing Fire. (Bing and Xin combine. Grandly speaking, Yin and Yang; narrowly speaking, husband and wife. Releasing its slight Yin Qi, (Xin is Yin Metal, hence "slight Yin".) Marrying into Fire, (Marriage is like wedlock, meaning marrying Fire.) its intent is to please Fire, and it travels the Yang path more often. (The Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, hence "travels the Yang path more often.") Thus, the Lung floats in water. (Fire's nature is inherently floating, also following the husband.) When the Lung is hot, it sinks; when the Liver is hot, it floats. Why? (When Lung Qi is hot, clear Qi descends. When Liver Qi is hot, Ministerial Fire rises.) Thus, we know Xin should belong to Geng, and Yi should belong to Jia. (When the Liver gets heat, slight Yin is insufficient to attract; when the Lung gets heat, excessive Yang appears formidable. Then Yin Wood and Yang Wood, Yin Metal and Yang Metal, naturally pair up, restoring their original floating and sinking natures.)
Difficulty 34 states: Do the five Zang organs each have distinct sounds, colors, odors, and tastes that can be known?
The answer is: The *Shi Bian* states: The Liver's color is green. (This is also based on Five Elements. Green is the color of Wood. *Shi Bian* is not detailed.) Its odor is fishy. (The Qi of Wood.) Its taste is sour. (The taste of Wood.) Its sound is shouting. (Shouting is drawn out, also an image of Wood.) Its fluid is tears; (The Liver opens into the eyes, hence tears.) The Heart's color is red. (The color of Fire.) Its odor is scorched. (The Qi of Fire.) Its taste is bitter. (The taste of Fire.) Its sound is speaking. (Speaking is scattered and rising, an image of Fire.)
The five Zang organs house seven Shen (Spiritual Aspects). Where are they stored respectively?
The answer is: (The five Zang organs house seven Shen; the Spleen and Kidney each house two Shen. See below.) The Zang organs are the dwellings where human Shen Qi resides and is stored. Thus, the Liver stores Hun (Ethereal Soul). (The Liver belongs to Yang, Hun also belongs to Yang. The *Ling Shu: Benshen Pian* states: "What comes and goes with Shen is called Hun," referring to the spiritual aspect of perception.) The Lung stores Po (Corporeal Soul). (The Lung belongs to Yin, Po also belongs to Yin. The *Benshen Pian* states: "What exits and enters with Jing is called Po," referring to the capacity for movement.) The Heart stores Shen (Spirit). (The *Benshen Pian* states: "When two Jing interact, it is called Shen," referring to the subtle mechanism of Yin-Yang union. The *Su Wen: Linglan Midian Lun* states: "The Heart is the official of the sovereign, from whom Shen Ming emerges.") The Spleen stores Yi (Intellect) and Zhi (Wisdom/Intent). (The *Benshen Pian* states: "Recollection of the mind is called Yi... deliberating and handling things is called Zhi," likely because the Spleen governs thought. The *Su Wen: Cifa Pian* states: "The Spleen is the official of advice, from whom wisdom arises.") The Kidney stores Jing (Essence) and Zhi (Will). (The *Benshen Pian* states: "At birth, it is called Jing... what is retained by intent is called Zhi." The *Su Wen: Linglan Midian Lun* states: "The Kidney is the official of strength, from whom skill and ingenuity emerge.")
Difficulty 35 states: Each Zang organ has a corresponding Fu organ, and the Fu organs are generally close, yet the Heart and Lung are far from the Large Intestine and Small Intestine. Why? (The Gallbladder corresponds to the Liver, the Stomach to the Spleen, the Bladder to the Kidney; their positions are close. The Small Intestine corresponds to the Heart, and the Large Intestine to the Lung; they are far apart.)
The answer is: The classics say the Heart governs Ying, and the Lung governs Wei. (Blood is Ying, the Heart governs blood, so Ying belongs to the Heart. Qi is Wei, the Lung governs Qi, so Wei belongs to the Lung.) They circulate Yang Qi. (Yang Qi refers to Ying and Wei Qi. The *Ling Shu: Yingwei Hui Pian* states: "Moving in Yin twenty-five degrees, moving in Yang twenty-five degrees" refers to this.) Hence, they are located superiorly. (Meaning their position is highest.) The Large Intestine and Small Intestine transmit Yin Qi downward. (Yin Qi refers to turbid Qi, where waste accumulates.) Hence, they are located inferiorly. (Meaning their position is lowest.) This is why they are far apart. (They govern different functions, so although the meridians connect, their positions are distant.) It is also said that all Fu organs are Yang and are places of purity. Now, the Large Intestine, Small Intestine, Stomach, and Bladder all accept impure substances. What is the meaning? (Yang should be pure, yet accepts turbidity, except for the Gallbladder, which has no function of receiving or excreting.)
The answer is: All Fu organs do not mean they are pure. (Meaning although all Fu organs belong to Yang, they are not all places of purity.) The classics say the Small Intestine is the organ of reception and storage. (The *Su Wen: Linglan Midian*: "The Small Intestine is the official of reception and storage, transforming substances and producing output." It receives food from the stomach and transforms its dregs.) The Large Intestine is the organ of transmission and passage. (The *Su Wen*: "The Large Intestine is the official of transmission, producing changes.") The Gallbladder is the organ of purity. (The *Su Wen*: "The Gallbladder is the official of justice, producing decision-making." Since the Gallbladder neither receives nor excretes, but assists the Liver in planning and deciding, it is called the organ of purity.) The Stomach is the organ of water and grain. (The *Su Wen*: "The Spleen and Stomach are the officials of the granary, from which the five flavors emerge.") The Bladder is the organ of fluids. (The *Su Wen*: "The Bladder is the official of the reservoir, storing fluids." These are the Fu organs of the five Zang organs.) One Fu organ does not have two names, so we know the previous statement is incorrect. (Each Fu organ has a name, as mentioned above, all actually referring to those accepting turbidity. Only the Gallbladder is named pure, hence it does not accept turbidity. If other Fu organs were also named pure, there would be two names.)
The Small Intestine is the Fu of the Heart; the Large Intestine is the Fu of the Lung; the Gallbladder is the Fu of the Liver; the Stomach is the Fu of the Spleen; the Bladder is the Fu of the Kidney. (The *Ling Shu: Benshu Pian* states: "The Lung connects with the Large Intestine... the Heart connects with the Small Intestine... the Liver connects with the Gallbladder... the Spleen connects with the Stomach... the Kidney connects with the Bladder," this is what is meant.) The Small Intestine is called the Red Intestine, the Large Intestine the White Intestine, the Gallbladder the Green Intestine, the Stomach the Yellow Intestine, and the Bladder the Black Intestine. (This uses Five Element colors to name the intestines, as signs corresponding to the five Zang organs. Generally, if all are called intestines, they all accept turbidity, thus clarifying the reason for impurity.) This is governed by the Lower Jiao. (The *Ling Shu: Yingwei Hui Pian* states: "Water and grain, once together in the stomach, become chaff and go down to the Large Intestine together, forming the Lower Jiao, filtering and going down together, separating juices, following the Lower Jiao to seep into the Bladder." Thus, all five Fu organs are governed by the Qi of the Lower Jiao.)
Difficulty 36 states: Each Zang organ has one, yet the Kidney uniquely has two. Why? ("Two" means one on the left and one on the right.)
The answer is: The two Kidneys are not both Kidneys. (One is the Kidney, the other is not.) The left one is the Kidney, and the right one is the Mingmen (Gate of Life). The Mingmen is the residence of all spirits and essences. (Residence means storage. The spirit and essence of the whole body are stored here.) It is the root of Yuan Qi (Original Qi). (Yuan Qi is the primordial Qi, rooted here.) In men, it stores Essence; in women, it binds the Bao (Uterus/Womb). (Essence is the tool for reproduction, Bao is the place of conception. This is the origin of life, the master of congenital constitution, hence called Mingmen.) Thus, we know there is only one Kidney. (Since one is Mingmen and not the Kidney, there is only one Kidney.)
Difficulty 37 states: From where does the Qi of the five Zang organs originate, and where does it connect? (Originate refers to its source. Connect refers to where its Qi flows.) Can this be explained?
The answer is: The five Zang organs should connect superiorly to the nine orifices. (Orifices are all superior, hence "superior connection," meaning their Qi connects with the nine orifices.) Thus, Lung Qi connects to the nose; when the nose is harmonious, one knows fragrance and stench. Liver Qi connects to the eyes; when the eyes are harmonious, one knows black and white. Spleen Qi connects to the mouth; when the mouth is harmonious, one knows the taste of grains. Heart Qi connects to the tongue; when the tongue is harmonious, one knows the five flavors. (The tongue governs taste, so harmony allows knowing five flavors. The mouth governs accepting grain, so harmony allows distinguishing five grains.) Kidney Qi connects to the ears; when the ears are harmonious, one knows the five tones.
If the five Zang organs are disharmonious, the nine orifices will be blocked. (Blocked means Qi cannot reach upward and loses function.) If the six Fu organs are disharmonious, stagnation and knotting will form abscesses. (The five Zang organs are dwellings of Shen Qi, so disharmony results only in blocked nine orifices. The six Fu organs are passages for blood, Qi, and turbidity, so disharmony leads to accumulation of有形 substances forming abscesses.) Pathogens in the six Fu organs cause disharmony in Yang meridians. (Yang meridians refer to the three Yang meridians of the hand and foot.) Disharmony in Yang meridians causes Qi stagnation; Qi stagnation causes Yang meridians to become excess. (Qi belongs to Yang.) Pathogens in the five Zang organs cause disharmony in Yin meridians. Disharmony in Yin meridians causes Blood stagnation; Blood stagnation causes Yin meridians to become excess. (Blood belongs to Yin. Disharmony means pathogens are internal; excess means the pulse manifests externally.)
If Yin Qi is too excess, Yang Qi cannot interact harmoniously, so it is called Ge (Revulsion). If Yang Qi is too excess, Yin Qi cannot interact harmoniously, so it is called Guan (Obstruction). If both Yin and Yang are excess and cannot interact harmoniously, it is called Guan Ge (Obstruction and Revulsion). (Interact means harmonizing and moistening. Guan means closure/obstruction. Ge means repulsion/barrier.) Those with Guan Ge will die before exhausting their natural lifespan. (Meaning if Yin and Yang Qi are opposed, even if primordial Qi is not exhausted, death is inevitable, and one cannot live out their natural years.)
The classics say Qi moves exclusively in the five Zang organs and does not nourish the six Fu organs. Why?
The answer is: The movement of Qi is like flowing water, never stopping. Thus, Yin meridians nourish the five Zang organs, and Yang meridians nourish the six Fu organs. Like a circle without end, unknown in sequence, ending and starting again, without overflowing. (Meaning it does not become excessively excess and overflow outside the vessels.) Human Qi internally warms the Zang and Fu organs and externally moistens the Couli (skin pores and tissue spaces). (Moisten means to lubricate. Couli refers to the junctions of skin pores and tissue layers.)
Difficulty 38 states: There are only five Zang organs, yet uniquely six Fu organs. Why?
The answer is: The so-called six Fu organs include the San Jiao (Triple Burner). It is a branch of Yuan Qi. (As stated in Difficulty 66, "the envoy of Yuan Qi".) It presides over all Qi, has a name but no form, and its meridian belongs to the Hand Shaoyang. This is the Outer Fu Organ. (Said to be outside the other Fu organs, hence "Outer Fu".)
Difficulty 39 states: The classics say there are five Fu organs and six Zang organs. Why? (Classical text unavailable)
The answer is: There are only five Fu organs among the six. (Meaning San Jiao does not attach to a Zang organ, hence not called a Fu organ, as stated in the previous difficulty.) There are also six Zang organs among the five. This refers to the Kidney having two parts. The left is the Kidney, the right is the Mingmen. The Mingmen is the residence of spirit and essence. (Another version omits "is"). In men, it stores Essence; in women, it binds the Bao. Its Qi connects with the Kidney, hence it is said there are six Zang organs. (Meaning although Mingmen Qi connects with the Kidney, it is essentially not the Kidney, so it cannot be counted as one Zang organ with the Kidney.)
Why are there five Fu organs?
The answer is: Each of the five Zang organs has one Fu organ. San Jiao is also a Fu organ, but it does not belong to any Zang organ, hence it is said there are five Fu organs. (Fu organs are defined relative to Zang organs; since it does not attach to a Zang, it is not named a Fu organ. The discussion on Mingmen is detailed under Difficulty 36.)
Difficulty 40 states: The classics say the Liver governs color, the Heart governs odor, the Spleen governs taste, the Lung governs sound, and the Kidney governs fluid.
The answer is: The Lung is Western Metal. Metal is born in Si. Si is Southern Fire. Fire is the Heart. The Heart governs odor, thus allowing the nose to perceive fragrance and stench. The Kidney is Northern Water. Water is born in Shen. Shen is Western Metal. Metal is the Lung. The Lung governs sound, thus allowing the ear to hear sounds. (This is deduced using the Five Elements Long Life method. Wood is born in Hai, Fire in Yin, Metal in Si, Water and Earth in Shen. Because they generate each other, they use each other mutually.)
Difficulty 41 states: The Liver uniquely has two lobes. What does this correspond to? (Correspond means what principle it reflects.)
Difficulty 42 states: What are the lengths of the human intestines and stomach, and how much water and grain can they hold?
The answer is: The stomach is one chi five cun wide, five cun in diameter. (Wide refers to circumference, diameter refers to the width of the opening. For a circle, if diameter is one, circumference is three. Thus, if circumference is one chi five cun, diameter is five cun. The following follows this pattern.) It is two chi six cun long, curved horizontally to hold three dou five sheng of water and grain. (The stomach is in the abdomen, coiled and twisted, hence "curved horizontally".) It usually retains two dou of grain and one dou five sheng of water. (Retain means keeping it inside without expelling. Expelling makes the stomach empty, causing hunger and desire to eat, hence one must eat twice a day.) The small intestine is two cun half wide, eight fen and a third of a fen in diameter. (Three eights make two cun four fen, leaving one fen, divided into thirds, hence "a third less than half a fen," meaning less than half a fen.) It is three zhang two chi long, holding two dou four sheng of grain and six sheng three he and a majority of a he of water. (Majority of a he means more than half a he.) (Another version reads Hui Chang) The Hui Chang (Looping Intestine) is four cun wide. (Hui Chang is the Large Intestine, called so because it loops.) It is one cun half in diameter.
It is two zhang one chi long, holding one dou of grain and seven sheng half of water. The Guang Chang (Broad Intestine) is eight cun wide. (Guang Chang is the part from the lower Large Intestine to the anus that accepts waste, commonly known as the rectum, called Broad because it is widest.) It is two cun half in diameter.
It is two chi eight cun long, holding nine sheng three he and one-eighth of a he of grain. Thus, the total length of the stomach and intestines is five zhang eight chi four cun.
These are the lengths of the stomach and intestines and the quantities of water and grain they hold. The Liver weighs two jin four liang, with three lobes on the left and four on the right, totaling seven lobes. It governs storing Hun. (Meaning of Hun seen in Difficulty 34. Same below.) The Heart weighs twelve liang, with seven apertures and three hairs. (Aperture means hole.) It holds three he of essence juice. (Refers to the essence blood stored in the holes.) It governs storing Shen. The Spleen weighs two jin three liang, flat and wide three cun. (Flat and wide means not perfectly round, its breadth is three cun.) It is five cun long, with half a jin of Sangao (Loose Pancreas). (Sangao refers to non-congealed fluids.) It governs enveloping blood, warming the five Zang organs, and storing Yi. (Enveloping blood means controlling it so it does not scatter. All five Zang organs receive Qi from the Spleen and Stomach, thus receiving its Qi to be warmed.) The Lung weighs three jin three liang, six lobes and two ears, totaling eight lobes. (Drooping down are lobes, protruding sideways are ears, together forming