三十二难曰。五脏俱等。而心肺独在膈上者。何也。然。心者血。肺者气。血为荣。气为卫。相随上下。谓之荣卫。
通行经络。营周于外。故令心肺在膈上也。
丁曰。心肺主通天气。故在膈上。杨曰。自齐以上通为阳。自齐以下通为阴。故经曰。腰以上为天。腰以下为地。
天阳地阴。即其义也。今心肺既居膈上而行荣卫。故云荣周于外。虞曰。心为帝王。高居远视。肺为华盖。位亦居膈。
心主血。血为荣。肺主气。气为卫。血流据气。气动根据血。血气相根据而行。故心肺居在上焦也。
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。然。肝者。
非为纯木也。乙、角也。庚之柔。大言阴与阳。小言夫与妇。释其微阳而吸其微阴之气。其意乐金。又行阴道多。故令
肝得水而沉也。
丁曰。五行既定。即有刚柔。配合夫妇。柔纳其刚。今经举肝青象木。木性本浮。今肝得水沉者。谓又怀金性也。
又木七月受气。正月临官。行其阴道多。是故肝得水而沉也。杨曰。四方皆一阴一阳。东方甲乙木。甲为阳。乙为阴。
余皆如此。又甲为木。乙为草。丙为火。丁为灰。戊为土。己为粪。庚为金。辛为石。壬为水。癸为池。又乙带金气。
丁带水气。己带木气。辛带火气。癸带土气。此皆五行王相配偶。故言肝者、非为纯木也。阴阳交错故也。木生于亥而
王于卯。故云行阴道多。东方甲乙木。畏西方庚辛金。故释其妹乙。嫁庚为妇。故曰庚之柔。柔阴也。乙带金气以归。
故令肝得水而沉也。虞曰。乙与庚合。从夫之性。故得水而沉也。
肺者。非为纯金也。辛。商也。丙之柔。大言阴与阳。小言夫与妇。释其微阴。婚而就火。其意乐火又行阳道多。
故令肺得水而浮也。
丁曰。肺白象金。金性本沉。今肺反浮。谓辛纳火性。又正月受气。七月临官。行其阳道多。是故肺得水而浮也。
杨曰。金生于己。王于酉。故云行阳道多。西方庚辛金。畏南方丙丁火。故释其妹辛。嫁为丙妇。故曰丙之柔。辛带火
气以归。故令肺得水而浮也。虞曰。丙与辛合。随夫之性。炎上而浮。故云也。
肺熟而复沉。肝熟而复浮者。何也。故知辛当归庚。乙当归甲也。
丁曰。皆归本性也。杨曰。肝生沉而熟浮。肺生浮而熟沉。此是死则归本之义。熟喻死矣。如人夫妇有死亡者。未
有子息。各归其本。极阴变阳。寒盛生热。壅久成通。聚而必散。故其然也。义之反复。故浮沉改变也。
三十四难曰。五脏各有声色臭味。可晓知以不。然。十变言肝色青。
虞曰。五色之变在于木也。五脏五色。由肝木之气更相溉灌。故各从其类见其色。黄庭经云。肝者水之精。震之气。
其色青。位居东方。
其臭臊。
虞曰。得火之变。故其臭则臊也。
其味酸。
虞曰。土受木味则酸。洪范曰。曲直作酸。酸取其收敛也。
其声呼。
虞曰。金木相配。发声为呼。呼亦啸也。
其液泣。
虞曰。泣则言泪也。此乃水行气。溉灌于子。故生泣也。
心色赤。
虞曰。木之布色。在火乃赤也。
其臭焦。
虞曰。五臭之变在于火。五脏五臭。火盛则焦苦出焉。故曰其臭焦也。
其味苦。
虞曰。火性炎上。故生焦苦。故洪范云。炎上作苦。本经云。脾主甘。受味。火由土受之。则味苦。取其燥泄也。
其声言。
虞曰。金火相当。夫妇相见。发声为言。素问云笑。
其液汗。
虞曰。水火交泰。蒸而成汗。
脾色黄。
虞曰。脾土在中央。其色黄。此乃木之布色。在土乃黄也。
其臭香。
虞曰。火之化土。其臭则香也。
其味甘。
虞曰。脾土。味甘。甘能受味以取宽缓。行五味以养五脏。各从其数以配其味。在本性则甘。故洪范云。稼穑作甘
也。
其声歌。
虞曰。金土相生。母子相见。发声为歌。
其液涎。
虞曰。水之行液。在脾成涎。
肺色白。
虞曰。木之布色。在肺乃白也。
其臭腥。
虞曰。火之变。在金则腥也。
其味辛。
虞曰。土之受味。在肺为辛。辛取其散润也。
其声哭。
虞曰。凡五音之发在于金。金发五音以出五脏。各从其类以发其声。金在本性为哭者。谓肺属金。金、商也。商、
伤也。主于秋。秋、愁也。故在志则悲哭。此之谓也。
其液涕。
虞曰。水之行液。在肺成涕。
肾色黑。
虞曰。水之布色。在肾。乃黑。淮南子云。水者、积阴之气而成水也。取其积阴。故其色乃黑。
其臭腐。
虞曰。火主臭。在水为腐臭也。启玄子云。因水变为腐也。
其味咸。
虞曰。土之受味。在水作咸。咸、取其柔 也。
其声呻。
虞曰。子之见母。乃发娇呻之声也。
其液唾。
虞曰。凡五液皆出于水。水行五液。分灌五脏。故诸脏各有液也。在本宫则为唾也。
是五脏声色臭味也。
丁曰。其言五声五色五味五音五液。此者是五脏递相荣养。过此则病也。杨曰。五脏相通各有五。五五合为二十五。
以相生养也。
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。
虞曰。心有所亿谓之意。水从其夫。故有智也。
肾藏精与志也。
丁曰五脏七神者。宣明五气篇注云。心藏神。精气之化成也。肺藏魄。精气之匡辅也。灵枢经云。并精而出入者谓
之魄。肝藏魂。神气之辅弼也。灵枢经曰。随神而往来者谓之魂。脾藏意与智。意主所思。智主其记。肾藏精与志。专
意而不移者也。灵枢经曰。意之所在谓之志。又云守其精者谓之志也。虞曰。气之所化谓之精。意之所存谓之志。杨曰。
肝心肺各一神。脾肾各二神。五脏合有七神。
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。经言心荣肺卫。通行阳气。故居在上。
大肠小肠传阴气而下。故居在下。所以相去而远也。又诸腑者。皆阳也。清净之处。今大肠小肠胃与膀胱。皆受不净。
其意何也。然。诸腑者。谓是非也。
丁曰。经言诸府皆阳、清净之处者。为手足三阳为行气之府。故言清净之处也。今大肠小肠胃膀胱为传化之府。故
言非也。杨曰。谓是非者、言诸府各别其所传化。此为是也。小肠为府。此为非也。何为如此。然。小肠者。虽配心为
表。其治则别。其气则通。其气虽通。其所主又异。所以虽曰心病。而无心别位。故曰非也。
经言小肠者、受盛之府也。大肠者、传泻行道之府也。胆者、清净之府也。胃者。水谷之府也。膀胱者、津液之府
也。
杨曰。此各有此传也。
一腑犹无两名。故知非也。小肠者、心之腑。大肠者、肺之腑。胃者、脾之腑。胆者、肝之腑。膀胱者、肾之腑。
杨曰。此是小肠与心通气也。余并同矣。
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。下焦所治也。
丁曰。皆谓随五脏之色相配而言也。杨曰。肠者、取其积贮热治之义也。故以名之。然六腑五脏之正色也。
三十六难曰。脏各有一耳。肾独有两者。何也。然。肾两者。非皆肾也。其左者为肾。右者为命门。命门者诸神精
之所舍。原气之所系也。故男子以藏精。女子以系胞。故知肾有一也。
丁曰。命门者诸神精之所舍。原气之所系也。故男子藏精。女子系胞也。是知肾有一也。其言命门者。非右尺也为
人之生命之门也。肾属水。故知以其右尺。为相火行君火之命。今亦名命门。即非肾之命门也。盖同名而异义也。杨曰。
肾虽有两而非一肾。故脉经曰。左手尺中为肾脉。右手尺中为神门脉。此其义也。肾者、人生之根本。神门者、元气之
宗始。故云精神之所舍也。神门亦命门也。虞曰。经云。右为命门。元气之所系也。脉经言与三焦为表里。三焦又主三
元之气。准此推之。三焦自命门之所起也。属手少阳火。配心包手厥阴火为表里。其理明矣。
三十七难曰。五脏之气。于何发起通于何许。可晓以不。然。五脏者、当上关于九窍也。故肺气通于鼻。鼻和则知
香臭矣。肝气通于目。目和则知白黑矣。脾气通于口。口和则知谷味矣。心气通于舌。舌和则知五味矣。肾气通于耳。
耳和则知五音矣。
杨曰。七窍者、五脏之门户。脏气平调。则门户和利矣。
五脏不和。则九窍不通。
杨曰。五脏失和于内，九窍壅塞于外也。今上有七窍而云九者。二窍幽隐。所以不言。肾气上通于耳。下通于二阴。
故云九窍也。
六腑不和。则留结为痈。
丁曰。不和者、为腑与脏不和者。邪气不得外泄。则害其九窍。六腑不得内通。则留结为痈。凡人脏腑阴阳和。即
如水之流不得息也。如环之无端。莫知其纪周而复始也。杨曰。六腑、阳气也。阳气不和。则结痈肿之属。故云为痈也。
邪乘气来。先游于腑也。
邪在六腑。则阳脉不和。阳脉不和。则气留之。气留之。则阳脉盛矣。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。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。关格者。不得尽其命而死矣。
丁曰。内外不相济。是为关格。故知死矣。杨曰。人之所有者。气与血也。气为阳。血为阴。阴阳俱盛。或俱虚。
或更盛。或更虚。皆为病也。
经言气独行于五脏。不营于六腑者。何也。然气之所行也。如水之流不得息也。故阴脉营于五脏。阳脉营于六腑。
如环之无端。莫知其纪。终而复始。其不覆溢。人气内温于脏腑。外濡于腠理。
丁曰。诸阴不足。阳入乘之。为覆。诸阳不足。阴出乘之。为溢也。此者是气之独行也。杨曰。覆溢者。谓上鱼入
尺也。若不如此。当行不止。故云终而复始焉。
第三十二难说：五脏的大小位置是相等的，但唯独心肺位于膈肌之上，这是为什么呢？回答是：心主血，肺主气。血属于营（营养周身的气血），气属于卫（护卫体表的气机）。它们相随上下运行，称为营卫之气。
通行于经络之中，在全身内外循环往复，所以让心肺位于膈肌之上。
丁氏说：心肺主管通接天气，所以位于膈肌之上。杨氏说：从肚脐以上统称为阳，从肚脐以下统称为阴。所以医经说：腰部以上为天，腰部以下为地。天属阳，地属阴，就是这个道理。现在心肺既然居于膈上而行营卫之气，所以说营气周流于外。虞氏说：心如同帝王，高高在上，远观四方；肺如同华盖（古代帝王车驾上的伞盖，比喻覆盖保护之物），位置也居在膈上。心主血，血为营；肺主气，气为卫。血液依附于气而运行，气的活动根据于血。血气相互依存而运行，所以心肺居于上焦。
第三十三难说：肝色青，象征木；肺色白，象征金。肝得水则下沉，但木得水却上浮；肺得水则上浮，但金得水却下沉。这是什么意思呢？回答是：肝并非纯粹的木。乙、角音，属阴，是庚金的柔配。从大的方面说是阴与阳的关系，从小的方面说是夫与妇的关系。肝释放其微弱的阳气，吸纳庚金的微弱阴气，其心意乐于顺从金性，又多行阴道（阴性规律），所以使肝得水而沉。
丁氏说：五行既定，就有刚柔之分，配合如夫妇一般，柔纳受刚。现在医经举出肝色青象木，木的本性是浮的，现在肝得水而沉，是说它又怀有金的性质。另外，木在七月受气，正月临官（旺盛），多行阴道，所以肝得水而沉。杨氏说：四方都是一阴一阳。东方甲乙木，甲为阳，乙为阴，其余皆如此。又说甲为木，乙为草，丙为火，丁为灰，戊为土，己为粪，庚为金，辛为石，壬为水，癸为池。乙带有金气，丁带有水气，己带有木气，辛带有火气，癸带有土气。这都是五行王相配偶的关系，所以说肝不是纯粹的木，是因为阴阳交错的原因。木生于亥月而在卯月旺盛，所以说多行阴道。东方甲乙木，畏惧西方庚辛金，所以将妹妹乙嫁给了庚为妻，所以说“庚之柔”。乙带金气而归，所以使肝得水而沉。虞氏说：乙与庚相合，随从丈夫的性情，所以得水而沉。
肺并非纯粹的金。辛、商音，属阴，是丙火的柔配。从大的方面说是阴与阳的关系，从小的方面说是夫与妇的关系。肺释放其微弱的阴气，婚配并趋向于火，其心意乐于火性，又多行阳道（阳性规律），所以使肺得水而浮。
丁氏说：肺色白象金，金的本性是沉的，现在肺反而浮，是说辛纳受了火的性质。另外，肺在正月受气，七月临官，多行阳道，所以肺得水而浮。杨氏说：金生于己月，旺于酉月，所以说多行阳道。西方庚辛金，畏惧南方丙丁火，所以将妹妹辛嫁给了丙为妻，所以说“丙之柔”。辛带火气而归，所以使肺得水而浮。虞氏说：丙与辛相合，随从丈夫的性情，炎上而浮，所以这样说。
肺煮熟后反而沉，肝煮熟后反而浮，这是为什么呢？由此可知辛当归庚，乙当归甲。
丁氏说：都是回归本性。杨氏说：肝生时沉，熟时浮；肺生时浮，熟时沉。这是死后回归本性的意义。“熟”比喻死亡。就像人夫妇中有死亡者，如果没有子嗣，各自回归其本源。极阴变为阳，寒盛生热，壅滞久了变成通畅，聚集必然消散，所以是这样。义理的反复，所以浮沉改变了。
第三十四难说：五脏各有声、色、臭、味，可以知晓吗？回答是：《十变》说肝色青。
虞氏说：五色的变化在于木。五脏五色，由肝木之气互相灌溉，所以各从其类显现颜色。《黄庭经》说：肝是水之精，震卦之气，其色青，位居东方。
其臭臊。
虞氏说：得火的变化，所以其臭为臊。
其味酸。
虞氏说：土受木味则为酸。《洪范》说：曲直作酸。酸取其收敛之意。
其声呼。
虞氏说：金木相配，发声为呼。呼也是啸的意思。
其液泣（泪）。
虞氏说：泣就是泪。这是水行气化，灌溉于子脏（肝为肾之子），所以产生泪。
心色赤。
虞氏说：木布散的颜色，在火则为赤。
其臭焦。
虞氏说：五臭的变化在于火。五脏五臭，火盛则焦苦出现，所以说其臭为焦。
其味苦。
虞氏说：火性炎上，所以生焦苦。所以《洪范》说：炎上作苦。《本经》说脾主甘，受味。火由土受之，则味苦，取其燥泄之意。
其声言。
虞氏说：金火相当，夫妇相见，发声为言。《素问》说是笑。
其液汗。
虞氏说：水火交泰，蒸腾而成汗。
脾色黄。
虞氏说：脾土在中央，其色黄。这是木布散的颜色，在土则为黄。
其臭香。
虞氏说：火化土，其臭则为香。
其味甘。
虞氏说：脾土，味甘。甘能受味以取宽缓，行五味以养五脏，各依其数配合其味，在本性则是甘，所以《洪范》说：稼穑作甘。
其声歌。
虞氏说：金土相生，母子相见，发声为歌。
其液涎。
虞氏说：水之行液，在脾成涎。
肺色白。
虞氏说：木布散的颜色，在肺则为白。
其臭腥。
虞氏说：火的变化，在金则为腥。
其味辛。
其声哭。
虞氏说：凡是五音的发出来在于金。金发五音以出五脏，各从其类以发出声音。金在本性为哭，是说肺属金，金即商音，商即伤，主于秋季，秋即愁，所以在志则为悲哭，说的就是这个。
其液涕。
虞氏说：水之行液，在肺成涕。
肾色黑。
虞氏说：水布散的颜色，在肾则为黑。《淮南子》说：水是积阴之气而成水。取其积阴，所以其色乃黑。
其臭腐。
虞氏说：火主臭，在水则为腐臭。启玄子说：因水变为腐。
其味咸。
虞氏说：土之受味，在水作咸。咸取其柔之意。
其声呻。
虞氏说：子见母，乃发出娇呻的声音。
其液唾。
虞氏说：凡五液都出于水。水行五液，分灌五脏，所以诸脏各有液。在本宫则为唾。
这就是五脏的声、色、臭、味。
丁氏说：所说的五声、五色、五味、五音、五液，这是五脏递相荣养，超过这个限度就会生病。杨氏说：五脏相通，各有五，五五合为二十五，以相生来养育。
五脏有七神，各藏在哪里呢？回答是：脏，是人神气所舍藏的地方。所以肝藏魂，肺藏魄，心藏神，脾藏意与智，肾藏精与志。
丁氏说：五脏七神，《宣明五气篇》注解说：心藏神，是精气化成；肺藏魄，是精气匡辅。《灵枢经》说：并精而出入者谓之魄。肝藏魂，是神气辅弼。《灵枢经》说：随神而往来者谓之魂。脾藏意与智，意主所思，智主记忆。肾藏精与志，专意而不移。《灵枢经》说：意之所在谓之志。又说：守其精者谓之志。虞氏说：气之所化谓之精，意之所存谓之志。杨氏说：肝、心、肺各有一神，脾、肾各有二神，五脏合有七神。
第三十五难说：五脏各有所应，六腑都相近，但心肺唯独远离大肠、小肠，这是为什么呢？医经说：心荣肺卫，通行阳气，所以居在上部；大肠小肠传阴气而下，所以居在下部。因此相距遥远。又说诸腑都是阳，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？回答是：诸腑之说，是指非正腑（或指功能有别）。
丁氏说：医经说诸府皆阳、是清净之处，是因为手足三阳是行气之府，所以说清净之处。现在大肠、小肠、胃、膀胱是传化之府，所以说“非”（指正腑之外）。杨氏说：所谓“是非”，是说诸府各自分别其所传化，这是正确的。小肠为府，这是非正腑。为什么这样？因为小肠虽然配心为表里，但其治疗原则不同，其气虽通，但所主又异。所以虽然说是心病，但没有心的别位，所以说“非”。
医经说：小肠是受盛之府，大肠是传泻行道之府，胆是清净之府，胃是水谷之府，膀胱是津液之府。
杨氏说：这各有此传述。
一个腑没有两个名字，所以知道“非”的意思。小肠是心之腑，大肠是肺之腑，胃是脾之腑，胆是肝之腑，膀胱是肾之腑。
杨氏说：这是小肠与心通气。其余都一样。
小肠叫赤肠，大肠叫白肠，胆叫青肠，胃叫黄肠，膀胱叫黑肠。这是下焦所治理的。
丁氏说：都是随着五脏的颜色相配而言。杨氏说：肠，取其积贮热治的意义，所以以此命名。这是六腑五脏的正色。
第三十六难说：五脏各有一个，唯独肾有两个，为什么呢？回答是：肾的两个，不全是肾。左边的是肾，右边的是命门。命门，是诸神精所舍藏，原气所系连的地方。所以男子用它来藏精，女子用它来系胞（子宫）。所以知道肾实际上只有一个。
丁氏说：命门是诸神精所舍藏，原气所系连的地方。所以男子藏精，女子系胞。由此知道肾只有一个。所说的命门，不是右尺脉，而是人的生命之门。肾属水，所以知道以其右尺为相火，行使君火的命令。现在也叫命门，就不是肾的命门了。大概是同名而异义。杨氏说：肾虽然有两个而不是一肾，所以《脉经》说：左手尺中为肾脉，右手尺中为神门脉。就是这个道理。肾是人生之根本，神门是元气的宗始，所以说精神之所舍。神门也是命门。虞氏说：医经说：右为命门，元气所系。《脉经》说与三焦为表里。三焦又主三元之气，据此推断，三焦自命门所起，属手少阳火，配心包手厥阴火为表里，道理很明白。
第三十七难说：五脏之气，从哪里发起，通于何处，可以知晓吗？回答是：五脏应当上联系九窍。所以肺气通于鼻，鼻和调则知香臭；肝气通于目，目和调则知黑白；脾气通于口，口和调则知谷味；心气通于舌，舌和调则知五味；肾气通于耳，耳和调则知五音。
杨氏说：七窍是五脏的门户。脏气平调，则门户和利。
五脏不和，则九窍不通。
杨氏说：五脏在内失和，九窍在外壅塞。现在上面有七窍而说九窍，是因为有两窍幽隐，所以不言。肾气上通于耳，下通于二阴，所以说九窍。
六腑不和，则留结为痈。
丁氏说：不和，是指腑与脏不和，邪气不得外泄，则害及其九窍。六腑不得内通，则留结为痈。凡人脏腑阴阳和，就像水流不息，如环无端，不知其纪，周而复始。杨氏说：六腑是阳气。阳气不和，则结痈肿之类，所以说为痈。
邪气乘气而来，先游于腑。
邪在六腑，则阳脉不和。阳脉不和，则气留滞。气留滞，则阳脉盛。邪在五脏，则阴脉不和。阴脉不和，则血留滞。血留滞，则阴脉盛。阴气太盛，则阳气不能相互营卫，所以说格。阳气太盛，则阴气不能相互营卫，所以说关。阴阳俱盛，不能相互营卫，所以说关格。关格的人，不能尽其天年而死。
丁氏说：内外不相济，就是关格，所以知道会死。杨氏说：人所拥有的，是气与血。气为阳，血为阴。阴阳俱盛，或俱虚，或更盛，或更虚，都是病。
医经说气独行于五脏，不营于六腑，为什么呢？回答是：气之所行，如水之流不得息。所以阴脉营于五脏，阳脉营于六腑，如环无端，不知其纪，终而复始。其不覆溢，人气内温于脏腑，外濡于腠理。
丁氏说：诸阴不足，阳入乘之，为覆。诸阳不足，阴出乘之，为溢。这是气之独行。杨氏说：覆溢，是指脉象上鱼际入尺中。如果不这样，应当行不止，所以说终而复始。
Chapter 32 states: The five zang organs are equal in size and position, yet the heart and lungs alone reside above the diaphragm. Why is this? The answer is: The heart governs blood, and the lungs govern qi. Blood belongs to Ying (nutritive qi), and qi belongs to Wei (defensive qi). They move up and down together, referred to as Ying-Wei.
They circulate through the meridians and cycle throughout the body, which is why the heart and lungs are located above the diaphragm.
Ding said: The heart and lungs connect with heavenly Qi, hence they are above the diaphragm. Yang said: From the navel upwards is collectively termed Yang, and from the navel downwards is collectively termed Yin. Thus, the classics state: Above the waist is Heaven, below the waist is Earth. Heaven is Yang, Earth is Yin; this is the meaning. Now that the heart and lungs reside above the diaphragm and circulate Ying-Wei, it is said that Ying circulates externally. Yu said: The heart is like an emperor, residing high and viewing far; the lungs are like a canopy (a protective covering), also positioned above the diaphragm. The heart governs blood, which is Ying; the lungs govern qi, which is Wei. Blood relies on qi for movement, and qi's activity is based on blood. Since blood and qi rely on each other to move, the heart and lungs reside in the Upper Jiao.
Chapter 33 states: The liver is green and corresponds to Wood; the lungs are white and correspond to Metal. The liver sinks in water, but Wood floats in water; the lungs float in water, but Metal sinks in water. What is the meaning behind this? The answer is: The liver is not purely Wood. Yi (the second Heavenly Stem) and Jue (the fifth musical note) belong to Yin and are the soft counterpart of Geng (the seventh Heavenly Stem). In broad terms, this refers to Yin and Yang; in narrow terms, to husband and wife. The liver releases its slight Yang and absorbs the slight Yin Qi of Metal. Its inclination is towards Metal, and it follows the Yin path more often, causing the liver to sink in water.
Ding said: Once the Five Elements are established, there is hardness and softness, paired like husband and wife, where softness accepts hardness. The classic mentions the liver is green like Wood, and Wood naturally floats. The fact that the liver sinks in water indicates it harbors the nature of Metal. Furthermore, Wood receives Qi in the seventh month and reaches prosperity in the first month, following the Yin path more often; thus, the liver sinks in water. Yang said: The four directions each contain one Yin and one Yang. The East is Jia-Yi Wood; Jia is Yang, Yi is Yin. The rest follow this pattern. Also, Jia is Wood, Yi is Grass, Bing is Fire, Ding is Ash, Wu is Earth, Ji is Manure, Geng is Metal, Xin is Stone, Ren is Water, Gui is Pool. Yi carries Metal Qi, Ding carries Water Qi, Ji carries Wood Qi, Xin carries Fire Qi, and Gui carries Earth Qi. These are all pairings of the prosperous and secondary phases of the Five Elements. Therefore, it is said that the liver is not purely Wood due to the interlacing of Yin and Yang. Wood is born in Hai month and prospers in Mao month, so it is said to follow the Yin path often. The East Jia-Yi Wood fears the West Geng-Xin Metal, so it marries its sister Yi to Geng as a wife, hence "Geng's softness." Yi returns carrying Metal Qi, causing the liver to sink in water. Yu said: Yi combines with Geng and follows the husband's nature, hence sinking in water.
The lungs are not purely Metal. Xin (the tenth Heavenly Stem) and Shang (the fourth musical note) belong to Yin and are the soft counterpart of Bing (the third Heavenly Stem). In broad terms, this refers to Yin and Yang; in narrow terms, to husband and wife. The lungs release their slight Yin and marry towards Fire. Their inclination is towards Fire, and they follow the Yang path more often, causing the lungs to float in water.
Ding said: The lungs are white like Metal, and Metal naturally sinks. The fact that the lungs float instead indicates that Xin accepts the nature of Fire. Furthermore, the lungs receive Qi in the first month and reach prosperity in the seventh month, following the Yang path more often; thus, the lungs float in water. Yang said: Metal is born in Ji month and prospers in You month, so it is said to follow the Yang path often. The West Geng-Xin Metal fears the South Bing-Ding Fire, so it marries its sister Xin to Bing as a wife, hence "Bing's softness." Xin returns carrying Fire Qi, causing the lungs to float in water. Yu said: Bing combines with Xin and follows the husband's nature, rising and floating, hence the statement.
When lungs are cooked, they sink; when the liver is cooked, it floats. Why? This shows that Xin should return to Geng, and Yi should return to Jia.
Ding said: They all return to their original nature. Yang said: The raw liver sinks and becomes floating when cooked; the raw lungs float and become sinking when cooked. This is the principle of returning to the root upon death. "Cooked" metaphorically means death. Just as if a husband and wife die without offspring, they each return to their origin. Extreme Yin transforms into Yang, extreme cold generates heat, long-standing stagnation becomes unblocked, and gathering inevitably disperses; hence this occurs. The repetition of principles causes the change in floating and sinking.
Chapter 34 states: Each of the five zang organs has specific sounds, colors, odors, and tastes. Can these be known? The answer is: The *Shi Bian* states the liver's color is green.
Yu said: The variations of the five colors lie in Wood. The five colors of the five zang organs are irrigated by the Qi of Liver Wood, so each manifests its color according to its category. The *Huang Ting Jing* states: The liver is the essence of Water and the Qi of Zhen; its color is green, and it resides in the East.
Its odor is fishy/musky (Sao).
Yu said: Receiving the variation of Fire, its odor is Sao.
Its taste is sour.
Yu said: When Earth receives the flavor of Wood, it becomes sour. The *Hong Fan* states: Bending and straightening produce sourness. Sourness implies astringency.
Its sound is shouting (Hu).
Yu said: Metal and Wood combine, producing the sound of Hu. Hu also means whistling.
Its fluid is tears (Qi).
Yu said: Qi refers to tears. This is the flow of Water Qi irrigating the child organ (Liver is the child of Kidney), thus generating tears.
The heart's color is red.
Yu said: The color spread by Wood appears as red in Fire.
Its odor is burnt (Jiao).
Yu said: The variations of the five odors lie in Fire. For the five zang organs' five odors, when Fire is excessive, burnt bitterness emerges. Hence, its odor is Jiao.
Its taste is bitter.
Yu said: Fire nature flares upward, thus producing burnt bitterness. Hence, the *Hong Fan* states: Flaring upward produces bitterness. The *Ben Jing* states the spleen governs sweetness and receives flavors. Fire receives flavor from Earth, resulting in bitterness, implying drying and draining.
Its sound is speaking (Yan).
Yu said: Metal and Fire correspond, husband and wife meet, producing the sound of Yan. The *Su Wen* mentions laughter.
Its fluid is sweat.
Yu said: Water and Fire interact and transform into sweat through steaming.
The spleen's color is yellow.
Yu said: Spleen Earth is in the center, its color is yellow. This is the color spread by Wood appearing as yellow in Earth.
Its odor is fragrant (Xiang).
Yu said: Fire transforms Earth, and its odor is Xiang.
Its taste is sweet (Gan).
Yu said: Spleen Earth, taste is Gan. Gan can receive flavors to provide relaxation, circulating the five flavors to nourish the five zang organs, matching flavors according to numbers. In its original nature, it is Gan. Hence, the *Hong Fan* states: Sowing and reaping produce sweetness.
Its sound is singing (Ge).
Yu said: Metal and Earth generate each other, mother and son meet, producing the sound of Ge.
Its fluid is saliva/phlegm (Xian).
Yu said: The flow of fluids from Water forms Xian in the Spleen.
The lungs' color is white.
Yu said: The color spread by Wood appears as white in the Lungs.
Its odor is raw/fishy (Xing).
Yu said: The variation of Fire, in Metal, is Xing.
Its taste is pungent/spicy (Xin).
Yu said: Earth receiving flavor, in the Lungs, is Xin. Xin implies dispersing and moistening.
Its sound is crying (Ku).
Yu said: All five tones originate from Metal. Metal produces five tones from the five zang organs, each emitting sound according to its category. Metal's inherent nature is Ku (crying), meaning the Lungs belong to Metal. Metal is Shang tone; Shang means injury, governing Autumn. Autumn means sorrow, so in emotions, it is grief and crying. This is what is meant.
Its fluid is nasal mucus (Ti).
Yu said: The flow of fluids from Water forms Ti in the Lungs.
The kidneys' color is black.
Yu said: The color spread by Water, in the Kidneys, is black. The *Huainanzi* states: Water is accumulated Yin Qi forming water. Taking accumulated Yin, its color is black.
Its odor is putrid (Fu).
Yu said: Fire governs odor; in Water, it is putrid. Qixuanzi states: It becomes putrid due to Water.
Its taste is salty (Xian).
Yu said: Earth receiving flavor, in Water, is Xian. Xian implies softness.
Its sound is groaning (Shen).
Yu said: The child seeing the mother emits a delicate groaning sound.
Its fluid is spit/saliva (Tuo).
Yu said: All five fluids originate from Water. Water distributes five fluids to irrigate the five zang organs, so each zang has its fluid. In its own palace, it is Tuo.
These are the sounds, colors, odors, and tastes of the five zang organs.
Ding said: The mentioned five sounds, five colors, five flavors, five tones, and five fluids indicate that the five zang organs mutually nourish each other. Exceeding this leads to disease. Yang said: The five zang organs are connected, each having five aspects. Five times five makes twenty-five, nourished by mutual generation.
The five zang organs have seven Shen (spirits). Where does each reside? The answer is: Zang organs are the abodes where human Shen Qi resides. Thus, the Liver stores Hun (Ethereal Soul), the Lungs store Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect) and Zhi (Will/Memory), and the Kidneys store Jing (Essence) and Zhi (Will).
Yu said: What the mind thinks is Yi. Water follows its husband, thus possessing Zhi.
Ding said: Regarding the seven Shen of the five zang organs, the commentary on *Xuan Ming Wu Qi Pian* states: The Heart stores Shen, formed from Essence and Qi transformation; the Lungs store Po, assisting Essence and Qi. The *Ling Shu* states: That which exits and enters with Essence is called Po. The Liver stores Hun, assisting Shen Qi. The *Ling Shu* states: That which accompanies Shen and comes and goes is called Hun. The Spleen stores Yi and Zhi; Yi governs thought, Zhi governs memory. The Kidneys store Jing and Zhi; Zhi is focused intent without shifting. The *Ling Shu* states: Where Yi resides is called Zhi. It also states: Guarding its Essence is called Zhi. Yu said: What Qi transforms is Jing; what Intent preserves is Zhi. Yang said: Liver, Heart, and Lungs each have one Shen; Spleen and Kidneys each have two Shen. Together, the five zang organs have seven Shen.
Chapter 35 states: Each zang organ has corresponding fu organs, which are generally close, yet the Heart and Lungs are far from the Large Intestine and Small Intestine. Why? The classics state: Heart Ying and Lung Wei circulate Yang Qi, hence residing above; the Large and Small Intestines transmit Yin Qi downward, hence residing below. Thus, they are distant. It is also stated that all fu organs are Yang and are places of purity. Yet now the Large Intestine, Small Intestine, Stomach, and Bladder all receive impurities. What is the meaning? The answer is: The term "all fu organs" refers to those that are not [purely] correct/standard [in this context].
Ding said: When the classics say all fu organs are Yang and places of purity, it refers to the Hand and Foot Three Yang meridians being the reservoirs of Qi circulation, hence called pure. Now the Large Intestine, Small Intestine, Stomach, and Bladder are reservoirs of transmission and transformation, hence called "not [pure]." Yang said: By "not correct," it means each fu organ has its specific transmission and transformation role; this is correct. The Small Intestine is a fu organ, but this is "not [standard purity]." Why? Although the Small Intestine pairs with the Heart as exterior-interior, its treatment differs. Although its Qi connects, its governance is different. Hence, although it is said to be Heart disease, there is no separate location for the Heart, hence "not."
The classics state: The Small Intestine is the reservoir of reception and containment; the Large Intestine is the reservoir of transmission and passage; the Gallbladder is the reservoir of purity; the Stomach is the reservoir of water and grain; the Bladder is the reservoir of fluids.
Yang said: Each has this transmission.
One fu organ does not have two names, hence knowing the meaning of "not." The Small Intestine is the fu of the Heart; the Large Intestine is the fu of the Lungs; the Stomach is the fu of the Spleen; the Gallbladder is the fu of the Liver; the Bladder is the fu of the Kidneys.
Yang said: This indicates the Small Intestine communicates with the Heart. The rest are similar.
The Small Intestine is called the Red Intestine; the Large Intestine, the White Intestine; the Gallbladder, the Green Intestine; the Stomach, the Yellow Intestine; the Bladder, the Black Intestine. These are governed by the Lower Jiao.
Ding said: This refers to pairing with the colors of the five zang organs. Yang said: "Intestine" implies accumulating heat and treating it, hence the name. These are the true colors of the six fu and five zang organs.
Chapter 36 states: Each zang organ has one, yet the Kidneys uniquely have two. Why? The answer is: The two Kidneys are not both Kidneys. The left is the Kidney, and the right is the Mingmen (Gate of Life). The Mingmen is the abode of all spirits and essences and the tie of Yuan Qi (Source Qi). Thus, men use it to store Essence, and women use it to anchor the Bao (uterus). Hence, we know there is essentially only one Kidney.
Ding said: The Mingmen is the abode of spirits and essences and the tie of Yuan Qi. Thus, men store Essence, and women anchor the uterus. Knowing there is only one Kidney, the term Mingmen does not refer to the Right Chi pulse position but to the gate of human life. The Kidney belongs to Water, so knowing its Right Chi acts as Minister Fire executing Sovereign Fire's command. It is now also called Mingmen, but it is not the Kidney's Mingmen. Probably same name, different meaning. Yang said: Although the Kidneys are two, they are not one single Kidney. Hence, the *Mai Jing* states: Left Chi middle is the Kidney pulse; Right Chi middle is the Shenmen pulse. This is the meaning. The Kidney is the root of life; Shenmen is the origin of Yuan Qi. Hence, it is called the abode of spirit and essence. Shenmen is also Mingmen. Yu said: The classic states: The right is Mingmen, where Yuan Qi is tied. The *Mai Jing* states it is interior-exterior with the San Jiao. The San Jiao governs the Qi of the Three Origins. Inferring from this, the San Jiao originates from Mingmen, belongs to Hand Shaoyang Fire, and is interior-exterior with the Pericardium Hand Jueyin Fire. The logic is clear.
Chapter 37 states: From where do the Qi of the five zang organs originate, and where do they connect? Can this be known? The answer is: The five zang organs connect upwards to the nine orifices. Thus, Lung Qi connects to the nose; when the nose is harmonious, one perceives fragrance and stench. Liver Qi connects to the eyes; when the eyes are harmonious, one perceives white and black. Spleen Qi connects to the mouth; when the mouth is harmonious, one perceives grain flavors. Heart Qi connects to the tongue; when the tongue is harmonious, one perceives the five flavors. Kidney Qi connects to the ears; when the ears are harmonious, one perceives the five tones.
Yang said: The seven orifices are the portals of the five zang organs. When zang Qi is balanced, the portals are smooth.
When the five zang organs are disharmonious, the nine orifices are blocked.
Yang said: Disharmony within the five zang organs leads to blockage in the nine orifices externally. Currently, there are seven orifices above, but nine are mentioned because two orifices are hidden, hence not spoken of. Kidney Qi connects upwards to the ears and downwards to the two yin openings. Hence, nine orifices are mentioned.
When the six fu organs are disharmonious, stagnation forms abscesses (Yong).
Ding said: Disharmony refers to disharmony between fu and zang. If Evil Qi cannot exit externally, it harms the nine orifices. If the six fu organs cannot connect internally, stagnation forms abscesses. When human zang and fu Yin and Yang are harmonious, it is like flowing water that never stops, like a circle without end, unknown in chronology, cycling endlessly. Yang said: The six fu organs are Yang Qi. If Yang Qi is disharmonious, it knots into swellings and abscesses, hence called Yong.
Evil Qi riding on Qi arrives and first wanders in the fu organs.
If Evil is in the six fu organs, the Yang pulses are disharmonious. If Yang pulses are disharmonious, Qi stagnates. If Qi stagnates, Yang pulses become excessive. If Evil is in the five zang organs, the Yin pulses are disharmonious. If Yin pulses are disharmonious, Blood stagnates. If Blood stagnates, Yin pulses become excessive. If Yin Qi is too excessive, Yang Qi cannot mutually nourish, hence called Ge (blocking). If Yang Qi is too excessive, Yin Qi cannot mutually nourish, hence called Guan (closing). If both Yin and Yang are excessive and cannot mutually nourish, it is called Guan-Ge. Those with Guan-Ge will die before their natural lifespan ends.
Ding said: Internal and external failing to support each other is Guan-Ge, hence death is known. Yang said: What humans possess is Qi and Blood. Qi is Yang, Blood is Yin. Both Yin and Yang being excessive, or both deficient, or alternating excess and deficiency, are all diseases.
The classics state that Qi travels alone 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 that never stops. Thus, Yin pulses nourish the five zang organs, and Yang pulses nourish the six fu organs, like a circle without end, unknown in chronology, ending and restarting. It does not overflow or reverse. Human Qi warms the zang and fu internally and moistens the couli (skin pores) externally.
Ding said: Insufficiency of all Yin, with Yang entering to overpower, is Fu (overturning). Insufficiency of all Yang, with Yin exiting to overpower, is Yi (overflowing). This is the solitary travel of Qi. Yang said: Fu and Yi refer to the pulse reaching from the radial crease into the Chi position. If not so, it would continue moving, hence saying it ends and restarts.