平按∶此篇自篇首至不得尽期而死矣，见《灵枢》卷四第十七《脉度》篇。自肺气通于鼻至
不得尽期而死矣，见《甲乙经》卷一第四。自五脏气心主噫至肾主骨，见《素问》卷七第二十三
《宣明五气》篇。自黄帝问至实而不满，见《素问》卷三第十一《阴阳别论》。自脑髓骨脉胆至
实而不满，见《甲乙经》卷一第三。自问曰太阴阳明至下先受之，见《素问》卷八第二十九《太
阴阳明论》篇，又见《甲乙经》七卷第一上编。自问曰见真脏至帝曰善，见《素问》卷六第十九
《玉机真脏论》篇，又见《甲乙经》卷四第一上编。自问曰脾病而四肢不用至末，见《素问·太
阴阳明论》，又见《甲乙经》卷九第六。又按《素问·玉机真脏论》新校
正云∶详自黄帝问至帝曰善一段，全元起本在第四卷《太阴阳明表里》篇中，王冰移于此。
据此，则《太素》与全元起本同，惜全本已亡，无从查究耳。
五脏常内阅于上，在七窍。（阅，余说反，简也。其和气上于七窍，能知臭味色谷音等五物，
各有五别也。平按∶在七窍《灵枢》作七窍也。）肺气通于鼻，鼻和则鼻能知臭香矣。（肺脉手
太阴正别及络皆不至于鼻，而别之入于手阳明脉中，上挟鼻孔，故得肺气通于鼻也。又气有不循
经者，积于胸中，上肺循喉咙而成呼吸，故通于鼻也。鼻为肺窍，故肺气和者，则鼻得和气，故
鼻知臭香。《素问》言有五臭，经无五香。香，脾之臭也。平按∶鼻和《灵枢》作肺和。臭香《甲乙》
作香臭。）心气通于舌，舌和则舌能知五味矣。（舌虽非窍，手少阴别脉循经入心中，上系舌本，
故得心气通舌也。《素问》赤色入通于心开窍于耳者，肾者水也，心者火也，水火相济，心气通
耳，故以窍言之，即心以耳为窍。又手太阳心之表，脉入于耳中，故心开窍在于耳也。平按∶舌
和《灵枢》作心和。）肝气通于目，目和则目能辨五色。（肝脉足厥阴上顽颡也，连目系，故得
通于目系。平按∶目和《灵枢》作肝和。《甲乙》辨作视。）脾气通于口，口和则口能知五谷矣。
（脾足太阴脉上膈挟咽，连舌本，散舌下，故得气通口也。谷有五味，舌已知之，五谷之别，口知
之也，故食麦之者，不言菽也。 平按∶口和《灵枢》作脾和。《甲乙》知作别，谷下有味字。注
麦之，之字疑衍。）肾气通于耳，耳和则耳能闻五音矣。（手足少阳、手足太阳及足阳明络皆入
耳中。手少阳、足少阳、手太阳，此三正经入于耳中。足太阳脉在耳上角，又入脑中，即亦络入
于耳。足阳明耳前上行，亦可络入耳中。手阳明络别入耳中。计正经及络手足六阳皆入耳中。经说
五络入耳中，疑足太阳络不
至于耳也。平按∶耳和《灵枢》作肾和。）五脏不和则七窍不通，六腑不和则留为痈疽。（五脏
主藏精神，其脉手足六阴，络于六腑，属于五脏。六腑主贮水谷，其脉手足六阳，络于五脏，属
于六腑。七窍者，精神户牖也。故六阴受邪入脏，则五脏不和，五脏不和，则七窍不通利也。六
阳受邪入腑，则六腑不和，六腑不和，则阳气留处处为痈疽。平按∶七窍《甲乙》作九窍。留为
痈疽《甲乙》作留结为痈，《灵枢》无疽字。注处处，下处字疑衍。）故邪在腑则阳脉不利，阳
脉不利则气留之，气留之则阳气盛矣。（故外邪循脉入腑，则腑内不调，流于阳脉，阳脉涩而不
利，阳气留停，不和于阴，故阳独盛也。平按∶不利《灵枢》、《甲乙》作不和。）阳气大盛则
阴脉不利，阴脉不利则气留之，气留之则阴气盛矣。阴气大盛，则阳气弗能营也，故曰关。（阴
气和阳，故阴气和利也。阳气盛不和于阴，则阴气涩也。阴气涩而停留，则阴气独而盛也。阴脉
别走和阳，故阳得通也。阴既独盛不和于阳，则阳气不能营阴，故阴脉关闭也。平按∶阳气大盛
《甲乙》作邪在脏三字。不利《甲乙》作不和。气留两气字《灵枢》、《甲乙》均作血。弗能营
《甲乙》作不得相营。）阳气大盛，则阴气弗得营也，故曰格。阴阳俱盛，弗得相营也，故曰关
格。（阳气独盛，不和于阴，则阴脉不能营阳，以阳拒格，故名格。平按∶自上节故曰关及本节
阳气大盛则阴气弗得营也，《甲乙》无。）关格者，不得尽期而死矣。（阴阳脉有关格，即以其
时与之短期，不可极乎天寿者也。）
五脏气∶心主噫，肺主咳，肝主语，脾主吞，肾主欠。（噫，乙戒反，饱满出气也。五脏
从口中所出之气，皆是人常气之变也。《素问》肾主嚏，不同也。平按∶五脏气《素问》作五气
所病。五主字《素问》均作
为。欠下《素问》有为嚏二字。）六腑气∶胆为怒，胃为气逆为哕，小肠大肠为泄，膀胱不约为
遗溺，下焦溢为水。（皆是六腑之气所变之病。《素问》胃为逆气为恐，肠为泄，膀胱不利癃遗
溺也。平按∶《素问》无六腑气三字，胆为怒在遗溺下，为哕下有为恐二字，小肠大肠作大肠小肠，
为泄下有下焦溢为水五字，膀胱下有不利为癃四字，遗溺下无下焦溢为水五字。）五并∶精气并
于肝则忧，并于心则喜，并于肺则悲，并于肾则恐，并于脾则畏，是谓精气并于脏也。（精谓命
门所藏精也，五脏之所生也。五精有所不足，不足之脏虚而病也。五精有余，所并之脏亦实而病
也。命门通名为肾，肝之母也，母实并子，故为忧也。心为火也，精为水也，水克于火，遂坏为
喜。肺为金也，水子并母，故有悲怜。精并左肾，则肾实生恐。脾为土也。并于土，被克生畏。
《素问》精并于脾，消食生饥。如是相并为病，乃有无穷，斯为阴阳五行之变也。平按∶《素问》
五并作五精所并。心肺肝脾肾以次为序，与此不同。是谓精气并于脏句，作是谓五并虚而相并者
也。注左肾袁刻作于肾。）五恶∶肝恶风，心恶热，肺恶寒，肾恶燥，脾恶湿，此五脏气所恶。
（东方生风，风生于肝，肝之盛即便恶风。以子从树生，子生多盛，必衰本树，相生之物，理皆
然也，故肝恶风也。南方生热，热从心生，故心恶热也。《素问》曰∶西方生燥，燥生于肺。若尔，
则肺恶于燥。今此肺恶寒、肾恶燥者，燥在于秋，寒之始也；寒在于冬，燥之终也。肺在于秋，
以肺恶寒之甚，故言其终；肾在于冬，以肾恶燥不甚，故言其始也。中央生湿，湿生于脾，以其
脾感，故恶湿也。平按∶《素问》五恶作五脏所恶。心肺肝脾肾仍以次为序。此五脏气所恶句，作
是谓五恶。又新校正节引此注，自肺恶燥至言其始也止。）五液∶心主汗，肝主泪，肺主涕，肾主
唾，脾主涎，此五液所生。（汗者水也，遍身
腠理之液也，心者火也，人因热饮热食，及因时热蒸于湿气，液出腠理，谓之汗也。肝通于目，
目中出液，谓之泪也。肺通于鼻，鼻中之液，谓之涕也。肾脉足少阴，上至颃颡，通退场门中，名
之为唾，故肾主唾也。脾足太阴脉，通于五谷之液，上出廉泉，故名为涎。平按∶《素问》五液
作五脏化液。心肺肝脾肾仍以次为序。五主字均作为。此五液所生句，作是谓五液。）五藏∶心
藏神，肺藏魄，肝藏魂，脾藏意，肾藏精志。（五藏，财浪反。肾有二枚∶左箱为肾，藏志也；
在右为命门，藏精也。平按∶五藏《素问》作五藏所藏。精志，精字《素问》无。新校正云∶“按
上善云∶肾有两枚∶左为肾，藏志；右为命门，藏精。”与此正合。）五主∶心主脉，肺主皮，
肝主筋，脾主肌，肾主骨。（平按∶五主《素问》作五脏所主。肌《素问》作肉。）
黄帝问于岐伯曰∶余闻方士，或以脑髓为脏，或以为腑，或以肠胃为脏，或以为腑，敢问更
相反，皆自谓是，不知其道，愿闻其说。（方，道也。异道之士，所说脏腑不同。脑髓骨脉胆及
女子胞，此六或有说之为脏，或有说之为腑。胃大肠小肠三焦膀胱，此五或有说之为脏，或有说
之为腑。所说脏腑相反，何者为真？平按∶《素问》黄帝问下无于岐伯三字。）岐伯曰∶脑髓骨
脉胆及女子胞，此六者地气所生也，皆藏于阴而象于地，故藏而不泻，名曰奇恒之府。（胞，豹
交反，生儿裹也。地主苞纳收藏，脑髓等六法地之气，阴藏不泻，故得名脏；以其聚，故亦名府。
腑，聚也。此本非是常府，乃是奇恒之府，奇异恒常。平按∶六者二字原缺，谨根据《素问》补入。
写《甲乙》作泻，下同。）夫胃大肠小肠三焦膀胱者，天气之所生也，其气象于天，故泻而不藏，
此受五脏浊气，故名曰腑。（天主输泄风气雨露，故此五者受于五脏糟粕之浊，
去于天气，输泻不藏，故是恒府。唯有五者，以胆一种，藏而不泻，割入奇府，是肝之表，故得
名府也。平按∶《素问》膀胱下有此五二字，故名曰府作名曰传化之府《甲乙》同。）此不能久
留，输泻魄门，（并精□□之处，谓之魄门。此五之中，三焦亦能输泻精气于魄门也。平按∶输
泻下《素问》、《甲乙》有者也二字，魄门二字属下节。）亦为五脏使，水谷不得久藏。（五脏在
内为主，六腑在外为使，使之行于水谷也。）所谓五脏者，藏精神而不泻者也，故满而不能实。
（精神遍于脏中不离，故不泻而满也。虽满常虚，故不实。平按∶精神《素问》作精气。新校正
云∶按全元起本及《甲乙经》、《太素》精气作精神。与此正合。）六腑者，实而不能满。所以
然者，水谷之入口则胃实而肠虚，食下则肠实而胃虚，故曰实而不满。（肠胃更满，故为实也；
更虚，故不满也。饱食未消，肠中未有糟粕，即胃实肠虚也；食消以下于肠，胃中未有食入，即
肠实胃虚也。以其胃虚，故气得上也；以其肠虚，故气得下也。气得上下，神气宣通，长生久视。
平按∶六腑者下《素问》、《甲乙》均有传化物而不藏句。）
问曰∶太阴阳明，表里也，脾胃脉也，生病异何也？（足太阴足阳明脾胃二脉，诸经之海，
生病受益以为根本，故别举为问也。平按∶太阴上《甲乙》有足字。表里上《素问》、《甲乙》
有为字。生病异，《甲乙》作生病异者，《素问》作生病而异者。）答曰∶阴阳异位，更实更虚，更逆
更顺，或从内，或从外，所从不同，故病异名。（太阴为阴，阳明为阳，即异位也。春夏阳明为
实，太阴为虚，秋冬太阴为实，阳明为虚，即更
虚实也。春夏太阴为逆，阳明为顺；秋冬阳明为逆，太阴为顺也。手三阴，从内向外也；手三阳，
从外向内也。足之三阴，从外向内；足之三阳，从外向内也。十二经脉阴阳六种不同，生病固亦
多也。平按∶更实更虚更逆更顺《素问》作更虚更实更逆更从。又按∶《素问》新校正所引杨注，
与此正合。）黄帝曰∶愿闻其异状。（问其病异。）答曰∶阳者，天气也，主外；阴者，地气也，
主内。故阳道实，阴道虚。（阳为天气主外，故阳道实也。阴为地气主内，故阴道虚也。）故犯
贼风虚邪者，阳受之；食饮不节，起居不时者，阴受之。（风寒暑湿虚邪外入腠理，则六阳之脉
受之。饮食男女不节，则六阴受之。平按∶《甲乙》阳受之下有则入腑三字，阴受之下有则入脏
三字，本书在下。）阳受之则入六腑，阴受之则入五脏。（六阳受于外邪，传入六腑；六阴受于
内邪，传入五脏也。）入六腑则身热不时卧，上为喘呼；（六腑阳气在外，故身热也。阳盛昼眠
不得至夜，故不时卧也。阳气盛于上，故上为喘呼也。平按∶不时卧《甲乙》作不得眠。）入五
脏则 满闭塞，下为飧泄，久为肠 。（阴邪在中，实则 胀肠满，闭塞不通，虚则下利肠 。）
故喉主天气，咽主地气。（肺为天也，喉出肺中之气呼吸，故主天。脾为地，咽出脾胃噫气，故
主地。）故阳受风气，阴受湿气。（风从上下，故阳受之；湿从下上，故阴受之。）故阴气从足
上行至头，而下循臂至指端；阳气从手上行至头，而下至足。（足三阴脉，从足至头，走头下胸，
横出腋下，循臂至指端，为手三阴脉也。变为手三阳脉，从手指端上行至头，下行至足，为足三
阳。阴阳相注，如环无端。平按∶两下字下《素问》、《甲乙》均有行字。）故曰∶阳病者，上
行极而下行；阴病者，下行极而上行。故伤于风者，上先受之；伤于湿者，下先受之。（阳病者，
三阴之脉上行至头极已为阳，受风热已下行；阴病者，三阳之脉下行至足极已为阴，受寒湿已上
行。故伤风上先受之，伤湿下先受之。平按∶而下行而上行，两行字《素问》、《甲乙》无。注
风热已，已字袁刻作矣。）问曰∶见真脏曰死，何也？（无余物和杂，故名真也。五脏之气皆胃
气和之，不得独用。如至刚不得独用，独用即折，和柔用之即固也。五脏之气，和于胃气，即得
长生；若真独见，无和胃气，必死期也。欲知五脏真见为死、和胃为生者，于寸口诊手太阴，即
可知之也。见者如弦是肝脉也，微弦为平好也。微弦，谓弦之少也，三分有一分为微，二分胃气
平按：此篇从篇首到“不得尽期而死矣”，见于《灵枢》卷四第十七《脉度》篇。从“肺气通于鼻”到“不得尽期而死矣”，见于《甲乙经》卷一第四。从“五脏气心主噫”到“肾主骨”，见于《素问》卷七第二十三《宣明五气》篇。从“黄帝问”到“实而不满”，见于《素问》卷三第十一《阴阳别论》。从“脑髓骨脉胆”到“实而不满”，见于《甲乙经》卷一第三。从“问曰太阴阳明”到“下先受之”，见于《素问》卷八第二十九《太阴阳明论》篇，又见于《甲乙经》七卷第一上编。从“问曰见真脏”到“帝曰善”，见于《素问》卷六第十九《玉机真脏论》篇，又见于《甲乙经》卷四第一上编。从“问曰脾病而四肢不用”到“末”，见于《素问·太阴阳明论》，又见于《甲乙经》卷九第六。另外按《素问·玉机真脏论》新校正说：详细考察从“黄帝问”到“帝曰善”这一段，全元起本在第四卷《太阴阳明表里》篇中，王冰将其移到了这里。据此，《太素》与全元起本相同，可惜全本已亡佚，无从查究罢了。
五脏之气常向内观察于上部的七窍。（阅，音yuè，意为简察。其和顺之气上行至七窍，能感知气味、颜色、谷物、声音等五种事物，各有五种区别。平按：在七窍，《灵枢》作“七窍也”。）肺气通于鼻，鼻气和顺则鼻能辨别香臭。（肺脉手太阴的正经、别络及络脉都不直接到达鼻子，而是别行进入手阳明脉中，上行挟持鼻孔，所以肺气能通于鼻。另外，气有不循常规经脉运行的，积聚在胸中，上达肺部沿喉咙形成呼吸，所以通于鼻。鼻为肺之窍，所以肺气和顺，则鼻得到和气，因此鼻能辨别香臭。《素问》说有五种气味，经文没有说五种香气。香，是脾的气味。平按：鼻和，《灵枢》作“肺和”。臭香，《甲乙经》作“香臭”。）心气通于舌，舌气和顺则舌能辨别五味。（舌虽然不是窍，但手少阴别脉循经进入心中，上行系连舌根，所以心气能通于舌。《素问》说赤色入通于心开窍于耳的，肾属水，心属火，水火相济，心气通于耳，所以以窍言之，即心以耳为窍。另外手太阳经为心之表，脉入于耳中，所以心开窍在于耳。平按：舌和，《灵枢》作“心和”。）肝气通于目，目气和顺则目能辨别五色。（肝脉足厥阴上行至顽颡，连系目系，所以能通于目系。平按：目和，《灵枢》作“肝和”。《甲乙经》辨作视。）脾气通于口，口气和顺则口能辨别五谷。（脾足太阴脉上行穿过膈肌挟持咽喉，连系舌根，散布于舌下，所以气能通于口。谷有五味，舌已经能辨别，五谷的区别，由口来辨别，所以吃麦的时候，不说豆。平按：口和，《灵枢》作“脾和”。《甲乙经》知作别，谷下有味字。注麦之，之字疑衍。）肾气通于耳，耳气和顺则耳能听到五音。（手足少阳、手足太阳及足阳明络脉都进入耳中。手少阳、足少阳、手太阳，这三条正经进入耳中。足太阳脉在耳上角，又进入脑中，也就络入于耳。足阳明脉在耳前上行，也可络入耳中。手阳明络别进入耳中。总计正经及络脉，手足六阳经都进入耳中。经文说五络入耳中，怀疑足太阳络不至于耳。平按：耳和，《灵枢》作“肾和”。）五脏不和则七窍不通，六腑不和则停留成为痈疽。（五脏主藏精神，其脉为手足六阴经，络于六腑，属于五脏。六腑主贮存水谷，其脉为手足六阳经，络于五脏，属于六腑。七窍，是精神的门户窗户。所以六阴经受邪入脏，则五脏不和，五脏不和，则七窍不通利。六阳经受邪入腑，则六腑不和，六腑不和，则阳气停留处处成为痈疽。平按：七窍，《甲乙经》作“九窍”。留为痈疽，《甲乙经》作“留结为痈”，《灵枢》无疽字。注处处，下处字疑衍。）所以邪气在腑则阳脉不利，阳脉不利则气停留，气停留则阳气盛了。（所以外邪循脉入腑，则腑内不调，流于阳脉，阳脉涩滞而不利，阳气停留，不和于阴，所以阳独盛。平按：不利，《灵枢》、《甲乙经》作“不和”。）阳气大盛则阴脉不利，阴脉不利则气停留，气停留则阴气盛了。阴气大盛，则阳气不能营卫它，所以叫关。（阴气和阳，所以阴气和利。阳气盛不和于阴，则阴气涩滞。阴气涩滞而停留，则阴气独盛。阴脉别走和阳，所以阳得通。阴既独盛不和于阳，则阳气不能营阴，所以阴脉关闭。平按：阳气大盛，《甲乙经》作“邪在脏”三字。不利，《甲乙经》作“不和”。气留两气字，《灵枢》、《甲乙经》均作血。弗能营，《甲乙经》作“不得相营”。）阳气大盛，则阴气不能营卫它，所以叫格。阴阳俱盛，不能相互营卫，所以叫关格。（阳气独盛，不和于阴，则阴脉不能营阳，以阳拒格，所以名叫格。平按：自上一节故曰关及本节阳气大盛则阴气弗得营也，《甲乙经》无。）关格的人，活不到预定的寿数就死了。（阴阳脉有关格，就以其时给他短促的期限，不可能达到天年长寿。）
五脏之气：心主噫（嗳气），肺主咳，肝主语（多言），脾主吞（吞咽），肾主欠（呵欠）。（噫，音yì，饱满出气。五脏从口中出的气，都是人正常气的变化。《素问》肾主嚏，与此不同。平按：五脏气，《素问》作“五气所病”。五主字，《素问》均作“为”。欠下，《素问》有为嚏二字。）六腑之气：胆为怒，胃为气逆为哕（呃逆），小肠大肠为泄（泄泻），膀胱不约为遗溺（尿失禁），下焦溢为水（水肿）。（这些都是六腑之气所变的病。《素问》胃为逆气为恐，肠为泄，膀胱不利癃遗溺也。平按：《素问》无六腑气三字，胆为怒在遗溺下，为哕下有为恐二字，小肠大肠作大肠小肠，为泄下有下焦溢为水五字，膀胱下有不利为癃四字，遗溺下无下焦溢为水五字。）五并：精气并于肝则忧，并于心则喜，并于肺则悲，并于肾则恐，并于脾则畏，这叫做精气并于脏。（精指命门所藏的精，是五脏所生的。五精有所不足，不足的脏虚而病。五精有余，所并之脏亦实而病。命门通名为肾，是肝之母，母实并子，所以为忧。心为火，精为水，水克火，遂坏为喜。肺为金，水子并母，所以有悲怜。精并左肾，则肾实生恐。脾为土。并于土，被克生畏。《素问》精并于脾，消食生饥。像这样相并为病，乃有无穷，这是阴阳五行之变。平按：《素问》五并作“五精所并”。心肺肝脾肾以次为序，与此不同。是谓精气并于脏句，作“是谓五并虚而相并者也”。注左肾袁刻作于肾。）五恶：肝恶风，心恶热，肺恶寒，肾恶燥，脾恶湿，这是五脏气所厌恶的。（东方生风，风生于肝，肝之盛即便恶风。以子从树生，子生多盛，必衰本树，相生之物，理皆然也，所以肝恶风。南方生热，热从心生，所以心恶热。《素问》说：西方生燥，燥生于肺。如果这样，则肺恶于燥。现在此肺恶寒、肾恶燥者，燥在于秋，寒之始也；寒在于冬，燥之终也。肺在于秋，以肺恶寒之甚，所以言其终；肾在于冬，以肾恶燥不甚，所以言其始也。中央生湿，湿生于脾，以其脾感，所以恶湿。平按：《素问》五恶作“五脏所恶”。心肺肝脾肾仍以次为序。此五脏气所恶句，作“是谓五恶”。又新校正节引此注，自肺恶燥至言其始也止。）五液：心主汗，肝主泪，肺主涕，肾主唾，脾主涎，这是五液所生的。（汗是水，遍布全身腠理的液，心是火，人因热饮热食，及因时热蒸于湿气，液出腠理，称为汗。肝通于目，目中出液，称为泪。肺通于鼻，鼻中之液，称为涕。肾脉足少阴，上至颃颡，通退场门中，名为唾，所以肾主唾。脾足太阴脉，通于五谷之液，上出廉泉，所以名为涎。平按：《素问》五液作“五脏化液”。心肺肝脾肾仍以次为序。五主字均作为。此五液所生句，作“是谓五液”。）五藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏精志。（五藏，音zàng。肾有二枚：左箱为肾，藏志也；在右为命门，藏精也。平按：五藏，《素问》作“五藏所藏”。精志，精字，《素问》无。新校正说：“按上善云：肾有两枚：左为肾，藏志；右为命门，藏精。”与此正合。）五主：心主脉，肺主皮，肝主筋，脾主肌，肾主骨。（平按：五主，《素问》作“五脏所主”。肌，《素问》作肉。）
黄帝问岐伯说：我听说方士，有的把脑髓当作脏，有的当作腑，有的把肠胃当作脏，有的当作腑，冒昧地问这更相反，都自称是对的，不知道其中的道理，希望听听您的说法。（方，道也。异道之士，所说脏腑不同。脑髓骨脉胆及女子胞，这六个有的说它是脏，有的说它是腑。胃大肠小肠三焦膀胱，这五个有的说它是脏，有的说它是腑。所说脏腑相反，哪个是真的？平按：《素问》黄帝问下无于岐伯三字。）岐伯说：脑髓骨脉胆及女子胞，这六个是地气所生的，都藏于阴而象于地，所以藏而不泻，名叫奇恒之府。（胞，音bāo，生儿裹也。地主苞纳收藏，脑髓等六法地之气，阴藏不泻，所以得名脏；以其聚，所以亦名府。腑，聚也。此本非是常府，乃是奇恒之府，奇异恒常。平按：六者二字原缺，谨根据《素问》补入。写《甲乙经》作泻，下同。）夫胃大肠小肠三焦膀胱者，是天气所生的，其气象于天，所以泻而不藏，这接受五脏浊气，所以名叫腑。（天主输泄风气雨露，所以此五者受于五脏糟粕之浊，去于天气，输泻不藏，所以是恒府。唯有五者，以胆一种，藏而不泻，割入奇府，是肝之表，所以得名府也。平按：《素问》膀胱下有此五二字，故名曰府作“名曰传化之府”《甲乙经》同。）这些不能久留，输泻魄门，（并精□□之处，谓之魄门。此五之中，三焦也能输泻精气于魄门也。平按：输泻下，《素问》、《甲乙经》有者也二字，魄门二字属下节。）也是五脏的使役，水谷不得久藏。（五脏在内为主，六腑在外为使，使之行于水谷也。）所谓五脏，是藏精神而不泻的，所以满而不能实。（精神遍于脏中不离，所以不泻而满。虽满常虚，所以不实。平按：精神，《素问》作“精气”。新校正说：按全元起本及《甲乙经》、《太素》精气作精神。与此正合。）六腑，实而不能满。之所以这样，是因为水谷入口则胃实而肠虚，食下则肠实而胃虚，所以说实而不满。（肠胃更满，所以为实；更虚，所以不满。饱食未消，肠中未有糟粕，即胃实肠虚；食消以下于肠，胃中未有食入，即肠实胃虚。以其胃虚，所以气得以上；以其肠虚，所以气得以下。气得上下，神气宣通，长生久视。平按：六腑者下，《素问》、《甲乙经》均有“传化物而不藏”句。）
问：太阴阳明，是表里关系，是脾胃的脉，生病为什么不同？（足太阴足阳明脾胃二脉，是诸经之海，生病受益以为根本，所以特别举出来问。平按：太阴上，《甲乙经》有足字。表里上，《素问》、《甲乙经》有为字。生病异，《甲乙经》作“生病异者”，《素问》作“生病而异者”。）答：阴阳异位，更实更虚，更逆更顺，或从内，或从外，所从不同，所以病异名。（太阴为阴，阳明为阳，即异位。春夏阳明为实，太阴为虚，秋冬太阴为实，阳明为虚，即更虚实。春夏太阴为逆，阳明为顺；秋冬阳明为逆，太阴为顺。手三阴，从内向外；手三阳，从外向内。足之三阴，从外向内；足之三阳，从外向内。十二经脉阴阳六种不同，生病固亦多。平按：更实更虚更逆更顺，《素问》作“更虚更实更逆更从”。又按：《素问》新校正所引杨注，与此正合。）黄帝说：希望听您说说它们不同的状况。（问其病异。）答：阳，是天气，主外；阴，是地气，主内。所以阳道实，阴道虚。（阳为天气主外，所以阳道实。阴为地气主内，所以阴道虚。）所以犯贼风虚邪的，阳受之；饮食不节，起居不时的，阴受之。（风寒暑湿虚邪外入腠理，则六阳之脉受之。饮食男女不节，则六阴受之。平按：《甲乙经》阳受之下有则入腑三字，阴受之下有则入脏三字，本书在下。）阳受之则入六腑，阴受之则入五脏。（六阳受于外邪，传入六腑；六阴受于内邪，传入五脏。）入六腑则身热不时卧，上为喘呼；（六腑阳气在外，所以身热。阳盛昼眠不得至夜，所以不时卧。阳气盛于上，所以上为喘呼。平按：不时卧，《甲乙经》作“不得眠”。）入五脏则胀满闭塞，下为飧泄，久为肠澼。（阴邪在中，实则胀肠满，闭塞不通，虚则下利肠澼。）所以喉主天气，咽主地气。（肺为天，喉出肺中之气呼吸，所以主天。脾为地，咽出脾胃噫气，所以主地。）所以阳受风气，阴受湿气。（风从上下，所以阳受之；湿从下上，所以阴受之。）所以阴气从足上行至头，而下循臂至指端；阳气从手上行至头，而下至足。（足三阴脉，从足至头，走头下胸，横出腋下，循臂至指端，为手三阴脉。变为手三阳脉，从手指端上行至头，下行至足，为足三阳。阴阳相注，如环无端。平按：两下字下，《素问》、《甲乙经》均有行字。）所以说：阳病者，上行极而下行；阴病者，下行极而上行。所以伤于风的，上先受之；伤于湿的，下先受之。（阳病者，三阴之脉上行至头极已为阳，受风热已下行；阴病者，三阳之脉下行至足极已为阴，受寒湿已上行。故伤风上先受之，伤湿下先受之。平按：而下行而上行，两行字，《素问》、《甲乙经》无。注风热已，已字袁刻作矣。）问：见到真脏脉说死，为什么呢？（无余物和杂，所以叫真。五脏之气皆胃气和之，不得独用。如至刚不得独用，独用即折，和柔用之即固。五脏之气，和于胃气，即得长生；若真独见，无和胃气，必死期也。欲知五脏真见为死、和胃为生者，于寸口诊手太阴，即可知之。见者如弦是肝脉也，微弦为平好。微弦，谓弦之少也，三分有一分为微，二分胃气
Ping An: This section from the beginning of the chapter to "shall not live out their appointed time and die" is found in *Ling Shu* (Spiritual Pivot), Volume 4, Chapter 17, "Mai Du" (Length of Vessels). From "The Qi of the Lung opens into the nose" to "shall not live out their appointed time and die," it is found in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 1, Section 4. From "The Qi of the Five Zang Organs: The Heart governs eructation" to "the Kidney governs the bones," it is found in *Su Wen* (Basic Questions), Volume 7, Chapter 23, "Xuan Ming Wu Qi" (Manifestation of the Five Qi). From "Huang Di asked" to "full but not solid," it is found in *Su Wen*, Volume 3, Chapter 11, "Yin Yang Bie Lun" (Treatise on the Differentiation of Yin and Yang). From "Brain, marrow, bones, vessels, Gallbladder" to "full but not solid," it is found in *Jia Yi Jing*, Volume 1, Section 3. From "Asked: Taiyin and Yangming" to "receives them first below," it is found in *Su Wen*, Volume 8, Chapter 29, "Tai Yin Yang Ming Lun" (Treatise on Taiyin and Yangming), and also in *Jia Yi Jing*, Volume 7, Part 1, Upper Compilation. From "Asked: Seeing the True Zang" to "The Emperor said: Excellent," it is found in *Su Wen*, Volume 6, Chapter 19, "Yu Ji Zhen Zang Lun" (Treatise on the Jade Machine and True Zang Organs), and also in *Jia Yi Jing*, Volume 4, Part 1, Upper Compilation. From "Asked: When the Spleen is diseased and the four limbs are useless" to the end, it is found in *Su Wen · Tai Yin Yang Ming Lun*, and also in *Jia Yi Jing*, Volume 9, Section 6. Additionally, according to the New Correction of *Su Wen · Yu Ji Zhen Zang Lun*: Upon detailed examination, the passage from "Huang Di asked" to "The Emperor said: Excellent" was originally in Volume 4, Chapter "Tai Yin Yang Ming Biao Li" (Taiyin and Yangming Exterior-Interior) of Quan Yuanqi's edition, and Wang Bing moved it here. Based on this, *Tai Su* (Great Simplicity) is identical to Quan Yuanqi's edition; unfortunately, the complete edition has been lost, making further investigation impossible.
The Qi of the Five Zang Organs frequently inspects internally towards the seven orifices above. (Yue, pronounced yuè, means to inspect simply. Its harmonious Qi ascends to the seven orifices, enabling the perception of odors, colors, grains, sounds, and other five categories, each having five distinctions. Ping An: "Towards the seven orifices" in *Ling Shu* reads "seven orifices".) The Qi of the Lung connects with the nose; when nasal Qi is harmonious, the nose can distinguish between fragrant and foul odors. (The main channel, branch channels, and collateral vessels of Hand Taiyin Lung do not directly reach the nose, but diverge into the Hand Yangming Large Intestine channel, ascending to flank the nostrils, thus allowing Lung Qi to connect with the nose. Furthermore, Qi that does not follow standard meridians accumulates in the chest, ascends to the Lung, follows the throat to form respiration, thus connecting with the nose. The nose is the orifice of the Lung; therefore, when Lung Qi is harmonious, the nose receives harmonious Qi, enabling the perception of odors. *Su Wen* mentions five odors, but the classic does not mention five fragrances. Fragrance is the odor of the Spleen. Ping An: "Nasal harmony" in *Ling Shu* reads "Lung harmony". "Foul and fragrant" in *Jia Yi Jing* reads "fragrant and foul".) The Qi of the Heart connects with the tongue; when lingual Qi is harmonious, the tongue can distinguish the five flavors. (Although the tongue is not an orifice, the branch channel of Hand Shaoyin Heart follows the meridian into the Heart, ascending to tie to the root of the tongue, thus allowing Heart Qi to connect with the tongue. *Su Wen* states that Red Color enters and connects with the Heart, opening into the Ear: Kidney belongs to Water, Heart belongs to Fire; Water and Fire mutually support, so Heart Qi connects with the Ear, hence speaking of orifices, the Heart opens into the Ear. Additionally, Hand Taiyang is the exterior of the Heart, its channel enters the ear, so the Heart opens into the Ear. Ping An: "Tongue harmony" in *Ling Shu* reads "Heart harmony".) The Qi of the Liver connects with the eyes; when ocular Qi is harmonious, the eyes can distinguish the five colors. (The channel of Foot Jueyin Liver ascends to the vertex, connecting with the eye system, thus connecting with the eye system. Ping An: "Eye harmony" in *Ling Shu* reads "Liver harmony". "Distinguish" in *Jia Yi Jing* reads "see".) The Qi of the Spleen connects with the mouth; when oral Qi is harmonious, the mouth can distinguish the five grains. (The channel of Foot Taiyin Spleen ascends through the diaphragm, flanks the pharynx, connects to the root of the tongue, and spreads under the tongue, thus allowing Qi to connect with the mouth. Grains have five flavors, which the tongue already knows; the distinction of five grains is known by the mouth, so when eating wheat, beans are not mentioned. Ping An: "Mouth harmony" in *Ling Shu* reads "Spleen harmony". "Know" in *Jia Yi Jing* reads "distinguish", and "flavor" is added after "grain". In the note "eating wheat", the character "zhi" is suspected to be superfluous.) The Qi of the Kidney connects with the ears; when auricular Qi is harmonious, the ears can hear the five tones. (Collaterals of Hand and Foot Shaoyang, Hand and Foot Taiyang, and Foot Yangming all enter the ear. Hand Shaoyang, Foot Shaoyang, and Hand Taiyang, these three main channels enter the ear. Foot Taiyang channel is at the upper corner of the ear and enters the brain, thus also collaterally entering the ear. Foot Yangming channel ascends before the ear and can also collaterally enter the ear. Hand Yangming collateral diverges to enter the ear. Counting main channels and collaterals, all six Yang channels of Hand and Foot enter the ear. The classic says five collaterals enter the ear, suspecting that Foot Taiyang collateral does not reach the ear. Ping An: "Ear harmony" in *Ling Shu* reads "Kidney harmony".) When the Five Zang Organs are not harmonious, the seven orifices become blocked; when the Six Fu Organs are not harmonious, stagnation becomes carbuncles and ulcers. (The Five Zang Organs store Spirit and Essence; their channels are the six Yin channels of Hand and Foot, collaterally connecting to the Six Fu Organs and belonging to the Five Zang Organs. The Six Fu Organs store water and grain; their channels are the six Yang channels of Hand and Foot, collaterally connecting to the Five Zang Organs and belonging to the Six Fu Organs. The seven orifices are the windows and doors of Spirit. Therefore, when the six Yin channels receive pathogenic factors entering the Zang, the Five Zang Organs become disharmonious; when the Five Zang Organs are disharmonious, the seven orifices become obstructed. When the six Yang channels receive pathogenic factors entering the Fu, the Six Fu Organs become disharmonious; when the Six Fu Organs are disharmonious, Yang Qi stagnates everywhere becoming carbuncles and ulcers. Ping An: "Seven orifices" in *Jia Yi Jing* reads "nine orifices". "Stagnation becomes carbuncles and ulcers" in *Jia Yi Jing* reads "stagnation and knotting become carbuncles"; *Ling Shu* lacks the character for ulcer. In the note "everywhere", the second "chu" character is suspected to be superfluous.) Thus, if pathogenic factors are in the Fu organs, the Yang channels are unfavorable; if Yang channels are unfavorable, Qi stagnates; if Qi stagnates, Yang Qi becomes excessive. (Thus, external pathogenic factors follow the channels into the Fu organs, causing internal disharmony in the Fu, flowing into the Yang channels, making Yang channels astringent and unfavorable, causing Yang Qi to stagnate, not harmonizing with Yin, thus Yang alone becomes excessive. Ping An: "Unfavorable" in *Ling Shu* and *Jia Yi Jing* reads "disharmonious".) If Yang Qi becomes excessively excessive, the Yin channels become unfavorable; if Yin channels are unfavorable, Qi stagnates; if Qi stagnates, Yin Qi becomes excessive. If Yin Qi becomes excessively excessive, Yang Qi cannot nourish it, thus it is called Guan (Obstruction). (Yin Qi harmonizes with Yang, so Yin Qi is harmonious and favorable. If Yang Qi is excessive and does not harmonize with Yin, Yin Qi becomes astringent. If Yin Qi is astringent and stagnant, Yin Qi alone becomes excessive. Yin channels diverge to harmonize with Yang, so Yang gets through. Since Yin is exclusively excessive and does not harmonize with Yang, Yang Qi cannot nourish Yin, thus Yin channels close. Ping An: "Yang Qi excessively excessive" in *Jia Yi Jing* reads "Pathogen in the Zang" three characters. "Unfavorable" in *Jia Yi Jing* reads "disharmonious". "Qi stagnates two Qi characters" in *Ling Shu* and *Jia Yi Jing* both read "Blood". "Cannot nourish" in *Jia Yi Jing* reads "cannot mutually nourish".) If Yang Qi becomes excessively excessive, Yin Qi cannot nourish it, thus it is called Ge (Rejection). If Yin and Yang are both excessively excessive and cannot mutually nourish, it is called Guan Ge (Obstruction and Rejection). (Yang Qi is exclusively excessive, not harmonizing with Yin, so Yin channels cannot nourish Yang, rejecting Yang due to Yang, thus named Ge. Ping An: From the previous section "thus called Guan" and this section "Yang Qi excessively excessive so Yin Qi cannot nourish it", *Jia Yi Jing* lacks these texts.) Those with Guan Ge shall not live out their appointed time and die. (If Yin and Yang channels have Obstruction and Rejection, a short term is given according to the time, impossible to reach natural longevity.)
Qi of the Five Zang Organs: The Heart governs eructation, the Lung governs coughing, the Liver governs speech (excessive talking), the Spleen governs swallowing, the Kidney governs yawning. (Eructation, pronounced yi, is expelling air from fullness. Qi exiting the mouth from the Five Zang Organs are all variations of normal human Qi. *Su Wen* says the Kidney governs sneezing, which is different. Ping An: "Qi of the Five Zang Organs" in *Su Wen* reads "Diseases of the Five Qi". The character "governs" in the five instances reads "acts as" in *Su Wen*. After "yawning", *Su Wen* adds "for sneezing" two characters.) Qi of the Six Fu Organs: The Gallbladder causes anger, the Stomach causes Qi rebellion and hiccups, the Small Intestine and Large Intestine cause diarrhea, the Bladder failing to restrain causes enuresis, the Lower Jiao overflowing causes edema. (These are all diseases transformed by the Qi of the Six Fu Organs. *Su Wen* says the Stomach causes Qi rebellion and fear, the Intestines cause diarrhea, the Bladder dysfunction causes stranguria and enuresis. Ping An: *Su Wen* lacks the three characters "Qi of the Six Fu Organs"; "Gallbladder causes anger" is after "enuresis"; after "hiccups" are added "causes fear" two characters; "Small Intestine Large Intestine" reads "Large Intestine Small Intestine"; after "diarrhea" are added "Lower Jiao overflowing causes water" five characters; after "Bladder" are added "dysfunction causes stranguria" four characters; after "enuresis" lacks "Lower Jiao overflowing causes water" five characters.) Five Confluences: If Essence and Qi confluence with the Liver, there is sorrow; with the Heart, joy; with the Lung, grief; with the Kidney, fear; with the Spleen, timidity; this is called Essence and Qi confluencing with the Zang. (Essence refers to the Essence stored in the Gate of Life, generated by the Five Zang Organs. If the five Essences are insufficient, the deficient Zang is deficient and diseased. If the five Essences are excessive, the confluent Zang is also excessive and diseased. The Gate of Life is commonly named Kidney, the Mother of the Liver; Mother excess conflues with Child, thus causing sorrow. Heart is Fire, Essence is Water; Water overcomes Fire, thus ruining into joy. Lung is Metal; Water Child conflues with Mother, thus causing pity/grief. Essence conflues with Left Kidney, then Kidney is excessive generating fear. Spleen is Earth; confluing with Earth, being overcome generates timidity. *Su Wen* says Essence confluing with Spleen causes digestion and hunger. Such pathological confluences are infinite, representing changes of Yin-Yang and Five Elements. Ping An: *Su Wen* "Five" reads "Five Essences Confluences". The order of Heart, Lung, Liver, Spleen, Kidney differs from this. The sentence "This is called Essence and Qi confluencing with the Zang" reads "This is called the deficiency and mutual confluence of the Five Confluences". Note "Left Kidney" Yuan edition reads "Yu Kidney".) Five Dislikes: The Liver dislikes Wind, the Heart dislikes Heat, the Lung dislikes Cold, the Kidney dislikes Dryness, the Spleen dislikes Dampness; these are what the Qi of the Five Zang Organs dislikes. (East generates Wind, Wind is born from the Liver; when Liver Qi is excessive, it dislikes Wind. As offspring grows from the tree, abundant offspring growth必然 weakens the parent tree; things generated by mutual generation follow this principle, thus the Liver dislikes Wind. South generates Heat, Heat comes from the Heart, thus the Heart dislikes Heat. *Su Wen* says: West generates Dryness, Dryness is born from the Lung. If so, then the Lung dislikes Dryness. Now here the Lung dislikes Cold and the Kidney dislikes Dryness: Dryness is in Autumn, the beginning of Cold; Cold is in Winter, the end of Dryness. The Lung is in Autumn; because the Lung greatly dislikes Cold, it speaks of the end; the Kidney is in Winter; because the Kidney does not greatly dislike Dryness, it speaks of the beginning. Center generates Dampness, Dampness is born from the Spleen; because the Spleen feels it, it dislikes Dampness. Ping An: *Su Wen* "Five Dislikes" reads "Dislikes of the Five Zang Organs". The order of Heart, Lung, Liver, Spleen, Kidney remains sequential. The sentence "These are what the Qi of the Five Zang Organs dislikes" reads "This is called the Five Dislikes". Also, the New Correction cites this note, from "Lung dislikes Dryness" to "speaks of the beginning".) Five Fluids: The Heart governs Sweat, the Liver governs Tears, the Lung governs Nasal Mucus, the Kidney governs Saliva, the Spleen governs Spittle; these are the sources of the Five Fluids. (Sweat is Water, fluid throughout the body's interstices; Heart is Fire; due to hot drinks/food or seasonal heat steaming dampness, fluid exits interstices, called Sweat. Liver connects with the Eyes; fluid exiting the eyes is called Tears. Lung connects with the Nose; fluid in the nose is called Nasal Mucus. Kidney channel Foot Shaoyin ascends to the nasopharynx, connecting to the rectum, named Saliva, thus the Kidney governs Saliva. Spleen channel Foot Taiyin connects to the fluids of five grains, ascending to Lianquan, named Spittle. Ping An: *Su Wen* "Five Fluids" reads "Fluids Transformed by the Five Zang Organs". The order of Heart, Lung, Liver, Spleen, Kidney remains sequential. The character "governs" in the five instances reads "acts as". The sentence "These are the sources of the Five Fluids" reads "This is called the Five Fluids".) Five Storages: The Heart stores Shen (Spirit), the Lung stores Po (Corporeal Soul), the Liver stores Hun (Ethereal Soul), the Spleen stores Yi (Intellect), the Kidney stores Jing (Essence) and Zhi (Will). (Zang, pronounced zàng. There are two Kidneys: the left is the Kidney, storing Zhi; the right is the Gate of Life, storing Jing. Ping An: *Su Wen* "Five Zang" reads "Storages of the Five Zang". "Jing Zhi", the character "Jing" is absent in *Su Wen*. New Correction says: "According to Shangshan: The Kidney has two parts: Left is Kidney, storing Zhi; Right is Gate of Life, storing Jing." This matches exactly.) Five Governing: The Heart governs Vessels, the Lung governs Skin, the Liver governs Tendons, the Spleen governs Muscles, the Kidney governs Bones. (Ping An: *Su Wen* "Five Governing" reads "Governing of the Five Zang Organs". "Muscle" in *Su Wen* reads "Flesh".)
Huang Di asked Qi Bo: I have heard physicians, some regarding Brain, Marrow, Bones, Vessels, and Gallbladder as Zang, others as Fu; some regarding Intestines and Stomach as Zang, others as Fu. I dare to ask about this contradiction, where all claim correctness, not knowing the principle. I wish to hear your explanation. (Fang means Dao/Way. Practitioners of different ways have different views on Zang and Fu. Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus—these six are sometimes called Zang, sometimes Fu. Stomach, Large Intestine, Small Intestine, San Jiao, Bladder—these five are sometimes called Zang, sometimes Fu. The stated Zang and Fu are contradictory; which is true? Ping An: *Su Wen* lacks "with Qi Bo" after "Huang Di asked".) Qi Bo said: Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus—these six are generated by Earth Qi, all storing Yin and resembling Earth, thus storing without excreting, named Odd Fu Organs (Qi Heng Zhi Fu). (Bao, pronounced bao, wraps the fetus. Earth governs encompassing, storing, and collecting; Brain, Marrow, etc., six imitate Earth Qi, Yin storing without excreting, thus named Zang; due to accumulation, also named Fu. Fu means accumulation. These are not ordinary Fu organs, but Odd Fu Organs, strange yet constant. Ping An: The two characters "six organs" were originally missing, supplemented according to *Su Wen*. Writing *Jia Yi Jing* reads "excrete", same below.) The Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder are generated by Heaven Qi, their phenomena resemble Heaven, thus excreting without storing; they receive turbid Qi from the Five Zang Organs, thus named Fu Organs. (Heaven governs conveying and discharging wind, Qi, rain, and dew; thus these five receive turbid waste from the Five Zang Organs, go to Heaven Qi, discharge without storing, thus are Constant Fu Organs. Among them, only the Gallbladder stores without excreting, cut into Odd Fu, is the exterior of the Liver, thus named Fu. Ping An: *Su Wen* has "these five" after Bladder; "thus named Fu" reads "named Transforming and Transmitting Fu Organs" in *Jia Yi Jing*.) These cannot remain long, discharging via the Po Men (Gate of Essence), (Where essence and feces exit is called Po Men. Among these five, San Jiao also discharges Essence and Qi to Po Men. Ping An: After "discharge", *Su Wen* and *Jia Yi Jing* have "also" two characters; "Po Men" belongs to the next section.) and also serve as servants to the Five Zang Organs, water and grain cannot remain long. (Five Zang Organs inside are masters, Six Fu Organs outside are servants, serving to transport water and grain.) What is called the Five Zang Organs stores Spirit and Essence without excreting, thus full but not solid. (Spirit and Essence pervade the Zang without leaving, thus not excreting but full. Though full, always empty, thus not solid. Ping An: "Spirit and Essence" in *Su Wen* reads "Essence and Qi". New Correction says: According to Quan Yuanqi edition and *Jia Yi Jing*, *Tai Su* reads "Spirit and Essence" instead of "Essence and Qi". This matches exactly.) The Six Fu Organs are solid but not full. The reason is: when water and grain enter the mouth, the Stomach is solid and Intestines empty; when food descends, Intestines are solid and Stomach empty, thus said to be solid but not full. (Intestines and Stomach alternate fullness, thus solid; alternate emptiness, thus not full. After full meal undigested, no waste in intestines, i.e., Stomach solid, Intestines empty; after food digests and moves to intestines, no new food in Stomach, i.e., Intestines solid, Stomach empty. Because Stomach is empty, Qi can ascend; because Intestines are empty, Qi can descend. Qi moving up and down, Shen Qi flows freely, leading to long life. Ping An: After "Six Fu Organs", *Su Wen* and *Jia Yi Jing* both have "Transform substances without storing" sentence.)
Asked: Taiyin and Yangming are exterior-interior, pulses of Spleen and Stomach; why do diseases differ? (Foot Taiyin and Foot Yangming Spleen and Stomach pulses are seas of all channels; diseases benefit them as foundation, thus specifically raised for inquiry. Ping An: "Taiyin" has "Foot" in *Jia Yi Jing*. "Exterior-interior" has "are" in *Su Wen* and *Jia Yi Jing*. "Diseases differ" in *Jia Yi Jing* reads "diseases differ [particle]", *Su Wen* reads "diseases differ and [particle]".) Answer: Yin and Yang occupy different positions, alternating excess and deficiency, alternating reversal and smoothness, some from interior, some from exterior; origins differ, thus disease names differ. (Taiyin is Yin, Yangming is Yang, i.e., different positions. Spring-Summer Yangming is excess, Taiyin deficiency; Autumn-Winter Taiyin is excess, Yangming deficiency, i.e., alternating excess/deficiency. Spring-Summer Taiyin is reversal, Yangming smooth; Autumn-Winter Yangming is reversal, Taiyin smooth. Hand Three Yin, from interior to exterior; Hand Three Yang, from exterior to interior. Foot Three Yin, from exterior to interior; Foot Three Yang, from exterior to interior. Twelve meridians Yin-Yang six types differ, diseases naturally many. Ping An: "Alternating excess deficiency alternating reversal smooth" in *Su Wen* reads "alternating deficiency excess alternating reversal following". Also: New Correction citation of Yang's note matches this.) Huang Di said: I wish to hear their differing conditions. (Asking about differing diseases.) Answer: Yang is Heaven Qi, governing exterior; Yin is Earth Qi, governing interior. Thus Yang Path is solid, Yin Path is empty. (Yang is Heaven Qi governing exterior, thus Yang Path solid. Yin is Earth Qi governing interior, thus Yin Path empty.) Thus those attacked by thief-wind and empty pathogens, Yang receives them; those with irregular diet and improper daily routine, Yin receives them. (Wind-Cold-Heat-Dampness empty pathogens enter interstices externally, received by Six Yang channels. Diet and sexual activity irregular, received by Six Yin channels. Ping An: *Jia Yi Jing* has "then enters Fu" three characters after "Yang receives them", "then enters Zang" three characters after "Yin receives them"; this book places them below.) Yang receiving them enters Six Fu Organs; Yin receiving them enters Five Zang Organs. (Six Yang receive external pathogens, transmitting to Six Fu; Six Yin receive internal pathogens, transmitting to Five Zang.) Entering Six Fu Organs causes fever and irregular sleep, upward manifests as panting and calling; (Six Fu Yang Qi is exterior, thus fever. Yang excess prevents day-sleep extending to night, thus irregular sleep. Yang Qi excessive above, thus upward panting/calling. Ping An: "Irregular sleep" in *Jia Yi Jing* reads "cannot sleep".) Entering Five Zang Organs causes distension and blockage, downward manifests as undigested diarrhea, prolonged becomes intestinal dysentery. (Yin pathogen in middle, excess causes abdominal distension/intestinal fullness/blockage, deficiency causes lower diarrhea/intestinal dysentery.) Thus Throat governs Heaven Qi, Pharynx governs Earth Qi. (Lung is Heaven, Throat exhales Lung Qi for respiration, thus governs Heaven. Spleen is Earth, Pharynx excretes Spleen-Stomach eructation, thus governs Earth.) Thus Yang receives Wind, Yin receives Dampness. (Wind comes from above/below, thus Yang receives it; Dampness comes from below upwards, thus Yin receives it.) Thus Yin Qi ascends from feet to head, then descends along arms to finger tips; Yang Qi ascends from hands to head, then descends to feet. (Foot Three Yin channels, from feet to head, traverse head down chest, horizontally exit armpit, follow arms to finger tips, become Hand Three Yin channels. Transform into Hand Three Yang channels, from finger tips ascend to head, descend to feet, become Foot Three Yang. Yin and Yang connect, like a ring without end. Ping An: After both "descend" characters, *Su Wen* and *Jia Yi Jing* have "travel" character.) Thus said: Yang diseases, ascend to extreme then descend; Yin diseases, descend to extreme then ascend. Thus injured by Wind, upper part receives first; injured by Dampness, lower part receives first. (Yang diseases, Three Yin channels ascend to head extreme then become Yang, receive Wind-Heat then descend; Yin diseases, Three Yang channels descend to foot extreme then become Yin, receive Cold-Dampness then ascend. Thus Wind injury upper receives first, Dampness injury lower receives first. Ping An: "Then descend then ascend", both "ascend/descend" characters absent in *Su Wen* and *Jia Yi Jing*. Note "Wind-Heat already", "already" character Yuan edition reads "yi" particle.) Asked: Seeing True Zang pulse indicates death, why? (No other pathogens mixed, thus called True. Qi of Five Zang Organs is all harmonized by Stomach Qi, cannot be used independently. Like extreme rigidity cannot be used independently; independent use breaks, harmonious soft use stabilizes. Qi of Five Zang Organs, harmonized with Stomach Qi, achieves long life; if True Zang seen alone, without harmonizing Stomach Qi, death is certain. To know Five Zang True Zang seeing is death, harmonizing Stomach is life, diagnose Hand Taiyin at Cun Kou pulse, one can know. Seeing like string is Liver pulse; slight string is healthy. Slight string means little string, one part in three is slight, two parts Stomach Qi