天地之间。六合之内。不离于五。人亦应之。此篇承上章。而宣明五气五味五脏五邪。故无问答之辞。而不曰论。
五味所入。（伯高曰。胃者。五脏六腑之海也。水谷皆入于胃。五脏六腑。皆禀气于胃。五味各走其所喜。酸先走肝。
苦先走心。甘先走脾。辛先走肺。咸先走肾。谷气津液已行。荣卫大通。乃化糟粕。以次传下）酸入肝。（东方生风。风
生木。木生酸。酸生肝。故味之酸者。入肝以养肝气。）辛入肺。（西方生燥。燥生金。金生辛。辛生肺。故味之辛者。
入肺以养肺气。）苦入心。（南方生热。热生火。火生苦。苦生心。故味之苦者。入心以养心气。）咸入肾。（北方生寒。
寒生水。水生咸。咸生肾。故味之咸者。入肾以养肾气。）甘入脾。（中央生湿。湿生土。土生甘。甘生脾。故味之甘者。
入脾以养脾气。）是为五入。五气所病。（五脏气逆而为病。）心为噫。（噫、不平之气也。本经曰。所谓上走心为噫者。
阴气而上走于阳明。阳明络属心。故上走心为噫。盖此因胃气上逆于心。故为噫。）肺为咳。（阴阳应象大论曰。肺在变
动为咳。）肝为语。（肝为将军之官。在志为怒。肝气欲达则为语。诊要经终篇曰。春刺冬分。邪气着脏。病不愈。又且
欲言语。此言春令之肝气不舒故也。）脾为吞。（脾主为胃行其津液。脾气病而不能灌溉于四脏。则津液反溢于脾窍之口。
故为吞咽之证。）肾为欠为嚏。（灵枢经曰。阳者主上。阴者主下。阳引而上。阴引而下。阴阳相引。故数欠。当泻足少
阴。补足太阳。盖少阴之气在下。病则反逆于上。而欲引于下。欲引于下则欠。反逆于上则嚏。盖肾络上通于胃也。）胃
为气逆为哕为恐。（按口问篇曰。人之哕者。谷入于胃。胃气上注于肺。今有故寒气。与新谷气。俱还入于胃。新故相乱。
真邪相攻。气并相逆。复出于胃。故为哕。盖谷入于胃。乃传之肺。而肺反还入于胃。胃受肺之寒气所逆。而欲复出于
胃。故为哕。胃之逆气。下并于肾。则为恐。盖肾于胃。戊癸相合也。哕、呃逆也。哕哕、车銮声。言呃声之有输序。
故曰哕。）大肠小肠为泄。（大肠小肠。受盛水谷。变化糟粕。病则不能化物而为泄矣。）下焦溢为水。（下焦如渎。水道
出焉。病则反溢而为水病。）膀胱不利为癃。不约为遗溺。（灵枢经曰。三焦下俞。出于委阳。并太阳之正。入络膀胱。
约下焦。实则闭癃。虚则遗溺。遗溺则补之。闭癃则泻之。）胆为怒。（胆为中正之官。性秉刚决。病则气郁而为怒。）是
为五病。（谓病五脏五行之气。而六腑亦配合于五行。）五精所并。（谓五脏之精气相并。）精气并于心则喜。（多阳者多
喜。心为阳脏。阴精并之。故喜。本经曰。神余则笑不休。）并于肺则悲。（肝悲哀动中则伤魂。肺虚而肝气并于肺则悲。）
并于肝则忧。（脾忧愁不解则伤意。肝虚而脾气并于肝则忧。）并于脾则畏。（恐惧不解则伤精。脾虚而肾气并于脾则畏）
并于肾则恐。（本经曰。所谓恐如人将捕之者。阴气少。阳气入阴。阴阳相搏。故恐也。盖心肾为水火阴阳之主宰。是以
心虚而阴精并之则喜。肾虚而阳气并之则恐。此水火二气。上下交并。其余三脏。皆所胜之气相并。所谓气不及则所胜
妄行。徐公遐曰。有精相并者。有气相并者。故首提曰精气。）是谓五并。虚而相并者也。（此申明并者。因虚而相并也。）
五脏所恶。（金木水火土。五脏之本气也。风寒热燥湿。五行之所生也。五脏之气。喜于生化。故本气自胜者恶之。）心
恶热。（心为火脏。故恶热。）肺恶寒。（肺属清金。故恶寒。）肝恶风。（肝主风木。故恶风。）脾恶湿。（脾为阴土。故恶
湿。）肾恶燥。（肾为水脏。故恶燥。）是谓五恶。（三脏恶本气之胜。肺恶肾之寒。肾恶肺之燥。此亦阴阳变换之道。而
肺肾子母之气。互为本末也。）五脏化液。（水谷入口。其味有五。津液各走其道。五脏受水谷之津。淖注于外窍。而化
为五液。）心为汗。（心主血。汗乃血之液也。）肺为涕。（出于肺窍之鼻而为涕。）肝为泪。（出于肝窍之目而为泪。）脾为
涎。（出于脾窍之口而为涎。）肾为唾。（肾络上贯膈入肺。上循喉咙挟舌本。舌下廉泉玉英。上液之道也。故肾为唾。经
曰。液者。所以灌精濡空窍者也。）是谓五液。（又曰五液者。肾为水脏。受五脏之精而藏之。肾之液。复入心而为血。
入肝为泪。入肺为涕。入脾为涎。自入为唾。是以五液皆咸。）五味所禁。（阴之所生。本在五味。阴之五宫。伤在五
味。故禁多食。）辛走气。气病无多食辛。（肺主气。辛入肺。故走气。气病而多食之。反辛散而伤气。）咸走血。血病无
多食咸。（心主血。润下作咸。咸走血者。水气上交于心也。血病而多食之。则水反胜火矣。）苦走骨。骨病无多食苦。
（肾主骨。炎上作苦。苦走骨者。火气下交于肾也。骨病而多食之。则火气反胜矣。此与并于心则喜。并于肾则恐之义
相同。盖心肾水火之气。时相既济。故所走互更。其余三脏。是本脏之味。而走本脏所主之筋肉也。）甘走肉。肉病无多
食甘。（脾主肌肉。甘为土味。脾病而多食之。则反伤脾气。）酸走筋。筋病无多食酸。（肝合筋。酸走肝。筋病而多食之。
则反伤其肝气。）是谓五禁。无令多食。（五味所以养五脏之气者也。病则气虚。故无令多食。盖少则补。多则反伤其气。）
五病所发。（承上文而言。五脏之病。各有所发。）阴病发于骨。（肾为阴脏。在体为骨。故肾阴之病。而发于骨。）阳病
发于血。（心为阳中之太阳。在体为脉。故心阳之病。而发于血。朱永年曰。上节言咸走血。苦走骨。此节曰阴病发于
骨。阳病发于血。正见其阴阳体用之妙。）阴病发于肉。（脾为阴中之至阴。在体为肉。是以太阴之病。而发于所主之肌
肉。）阳病发于冬。（肝为阴中之少阳。逆冬气则奉生者少。春为痿厥。故肝藏之阳病发于冬。）阴病发于夏。（肺为牝脏。
逆夏气则奉收者少。秋为 疟。故肺藏之阴病而发于夏也。夫所谓阳病发于骨。阴病发于血者。即调神论之所谓逆夏气
则太阳不长。心气内洞。逆冬气则少阴不藏。肾气独沉之义。此因本气自伤而为病也。曰阳病发于冬。阴病发于夏者。
因所生之母气。逆而为病也。阴阳之道。推变无穷。若胶执于心肾发于骨血。肝肺发于冬夏。又不可与论阴阳矣。）是为
五发。（谓五脏皆有所发之处。各有所发之因。）五邪所乱。（言正气为邪气所乱。）邪入于阳则狂。（邪入于阳。则阳盛。
阴不胜其阳。则脉流薄疾。并乃狂。又四肢为诸阳之本。阳盛则四肢实。实则能登高也。热盛于身。则弃衣欲走也。阳
盛则使人骂詈不避亲疏也。）邪入于阴则痹。（痹者闭也。痛也。邪入于阴。闭而不行。则留着而为痹痛之证。故曰。病
在阳者名曰风。病在阴者名曰痹。）搏阳则为巅疾。（方盛衰论曰。气上不下。头痛巅疾。盖邪气与阳气搏击于上。则为
头痛巅顶之疾。）搏阴则为喑。（足之少阴。上系于舌。络于横骨。终于会厌。邪搏于阴。则厌不能发。发不能下。至其
开合不利。故为喑。）阳入之阴则静。（阳分之邪。而入之阴。则病者静。盖阴盛则静也。）阴出之阳则怒。（阴分之邪。
而出之阳。则病者多怒。盖阳盛则怒也。）是为五乱。（谓邪气乱于五脏之阴阳。）五邪所见。（夫五邪之乱于阴阳者。
乱五脏阴阳之气也。正气为贼邪所伤。则五邪之胜气。外见于脉矣。）春得秋脉。夏得冬脉。长夏得春脉。秋得夏脉。冬
得长夏脉。（春弦夏钩秋毛冬石。五脏阴阳之正气也。反得所胜之脉者。邪贼盛而见于脉也。）名曰阴出之阳。病善怒。
不治。（夫内为阴。外为阳。在内五脏为阴。在外皮肉络脉为阳。在内所伤之脏气。而外见于脉。故名曰阴出之阳。邪出
于脉。则血有余。经曰。血有余则怒。此正气为邪气所胜。故为不治。）是为五邪皆同。命死不治。（此言上文之所谓不
治者。谓五脉皆为邪胜也。如五脏之气。为邪所胜。见四时相克之脉。皆为死不治矣。）五脏所藏。（脏者藏也。主藏而
不泻也。）心藏神。（经曰。两精相搏谓之神。是神乃阴精所生。而藏于心脏。朱永年曰。所生之来谓之精。又曰。神者。
水谷之精气也。是先天所生之精。与后天水谷之精。而生此神。故曰两精相搏。）肺藏魄。（并精而出谓之魄。魄乃阴精
所生。肺为阴脏。故主藏魄。）肝藏魂。（随神往来谓之魂。肝为阳脏。故主藏魂。）脾藏意。（所以任物谓之心。心之所
忆谓之意。心生血脉。血生脾。故心所之之意而藏于脾也。）肾藏志。（心之所之谓之志。神生于精。志生于心。亦心肾
交济之义。）是为五脏所藏。（为五脏所藏之神。）五脏所主。（五脏在内。而各有所主之外合。）心主脉。（所主血。故
所主在脉。）肺主皮。（肺主气。气主皮毛。故肺合皮。）肝主筋。（肝生于肾。筋生于骨。故在脏为肝。在体为筋。）脾主
肉。（五脏元真之气。通会于肌肉腠理。脾气通于五脏。故所主在肉。）肾主骨。（肾藏精髓而注于骨。故所主在骨。）是
为五主。（谓人身之皮腠形层。各属五脏之所主。）五劳所伤。（劳、谓太过也。上古之民。形劳而不倦。）久视伤血。
（久视损神。故伤血。）久卧伤气。（久卧则气不行。故伤气。）久坐伤肉。（脾喜运动。故久坐伤肉。）久立伤骨。（久立
则伤腰肾膝胫。故伤骨。）久行伤筋。（行走罢极则伤筋。）是为五劳所伤。（是五劳而伤五脏所主之血气筋骨也。）五脉应
象。（五脏之脉。以应四时五行之象。）肝脉弦。（象本证之条达也。）心脉钩。（象火炎盛。而秒则环转如钩。）脾脉代。
（象四时之更代也。）肺脉毛。（秋令清肃。故象羽毛之清虚。）肾脉石。（象石之沉水也。）是为五脏之脉。（夫九候之道。
必先定五脏五脉。审辨其五实五虚。而后立五法。调五味以治之。故此篇宣明五脏之气焉。）
天地之间，六合之内（指东、西、南、北、上、下六个方位），其变化规律都离不开五行。人体也与之相应。本篇承接上一章的内容，旨在阐明五气、五味、五脏以及五邪的关系，因此没有问答的辞句，也不称为“论”。
五味进入人体后的趋向。（伯高说：胃是五脏六腑的大海，水谷都进入胃中，五脏六腑都禀受胃的气化作用。五味各自走向它所喜爱的脏腑：酸味先走肝脏，苦味先走心脏，甘味先走脾脏，辛味先走肺脏，咸味先走肾脏。谷气和津液运行之后，化为糟粕，依次向下传导。）
酸味入肝。（东方生风，风生木，木生酸，酸生肝，所以酸味的食物，进入肝脏以滋养肝气。）
辛味入肺。（西方生燥，燥生金，金生辛，辛生肺，所以辛味的食物，进入肺脏以滋养肺气。）
苦味入心。（南方生热，热生火，火生苦，苦生心，所以苦味的食物，进入心脏以滋养心气。）
咸味入肾。（北方生寒，寒生水，水生咸，咸生肾，所以咸味的食物，进入肾脏以滋养肾气。）
甘味入脾。（中央生湿，湿生土，土生甘，甘生脾，所以甘味的食物，进入脾脏以滋养脾气。）
这叫做“五入”。
五气所致的病变。（指五脏之气逆乱而导致的疾病。）
心气逆乱表现为嗳气（噫）。（噫，是不平之气。本经说：所谓气上走于心而为嗳气的，是因为阴气向上走于阳明经，阳明经的络脉属于心，所以气上走于心就产生嗳气。这是因为胃气上逆影响于心，所以表现为嗳气。）
肺气逆乱表现为咳嗽。（《阴阳应象大论》说：肺在变动时表现为咳嗽。）
肝气逆乱表现为多言。（肝是将军之官，在情志上对应怒，肝气想要疏达时就表现为多言。《诊要经终篇》说：春季针刺冬季的分野，邪气留着于脏，病不愈，并且患者想要说话。这是说春令的肝气不舒的缘故。）
脾气逆乱表现为吞咽困难或反流。（脾主为胃传输津液，脾气生病不能灌溉四脏，则津液反而溢出于脾窍之口，所以出现吞咽的症状。）
肾气逆乱表现为呵欠和喷嚏。（《灵枢经》说：阳气主升，阴气主降，阳引而上，阴引而下，阴阳相互牵引，所以频频呵欠。应当泻足少阴经，补足太阳经。因为少阴之气在下，生病则反而逆乱于上，想要引气下行，想要引气下行就呵欠；气反逆于上就喷嚏。因为肾的络脉向上通于胃。）
胃气逆乱表现为气逆、呃逆和恐惧。（按《口问篇》说：人发生呃逆，是因为谷物进入胃中，胃气上注于肺。现在如果有旧的寒气，与新进入的谷气，一起返回胃中，新气与旧气相乱，真气与邪气相攻，气机并聚而逆乱，又出于胃，所以发生呃逆。盖因谷物进入胃中，本应传之于肺，而肺反过来还入于胃，胃受到肺传来的寒气所逆，想要再次出于胃，所以发生呃逆。胃的逆气，向下并入肾，就会产生恐惧感。因为肾与胃，戊癸相合。哕，就是呃逆。哕哕，是车铃声，形容呃声有节奏，所以叫哕。）
大肠和小肠病变表现为泄泻。（大肠和小肠，承受和盛纳水谷，变化糟粕，生病就不能消化食物而变成泄泻。）
下焦病变表现为水肿。（下焦像沟渠，水道由此而出，生病则反而溢出成为水病。）
膀胱气化不利表现为小便不通（癃），约束无力表现为遗尿。（《灵枢经》说：三焦的下俞穴，出于委阳穴，并入太阳经的正脉，进入联络膀胱，约束下焦。实证则闭阻小便，虚证则遗尿。遗尿应当补益，小便闭阻应当泻除。）
胆气逆乱表现为易怒。（胆是中正之官，秉性刚决，生病则气郁结而表现为愤怒。）
这叫做“五病”（指病及五脏五行之气，而六腑也配合于五行）。
五精相并。（指五脏的精气相互合并。）
精气合并于心则喜。（阳气多的人容易喜，心是阳脏，阴精合并于心，所以表现为喜。本经说：神有余就会笑个不停。）
精气合并于肺则悲。（肝悲哀动中则伤魂，肺虚而肝气合并于肺则表现为悲。）
精气合并于肝则忧。（脾忧愁不解则伤意，肝虚而脾气合并于肝则表现为忧。）
精气合并于脾则畏。（恐惧不解则伤精，脾虚而肾气合并于脾则表现为畏。）
精气合并于肾则恐。（本经说：所谓恐惧好像被人追捕一样，是因为阴气少，阳气入于阴，阴阳相搏，所以产生恐惧。因为心和肾是水火阴阳的主宰，所以心虚而阴精合并于心则喜，肾虚而阳气合并于肾则恐。这是水火二气上下交并，其余三脏，都是被克制的脏气相并。所谓气不足则所胜之气妄行。徐公遐说：有精相并，有气相并，所以开头提出“精气”。）
这叫做“五并”。是指因虚而相并的情况。（这里申明“并”的原因，是因为虚而相并。）
五脏所厌恶。（金木水火土是五脏的本气。风寒热燥湿是五行所生的外邪。五脏之气喜欢生化，所以厌恶本气过胜的外邪。）
心恶热。（心是火脏，所以厌恶热。）
肺恶寒。（肺属清金，所以厌恶寒。）
肝恶风。（肝主风木，所以厌恶风。）
脾恶湿。（脾是阴土，所以厌恶湿。）
肾恶燥。（肾是水脏，所以厌恶燥。）
这叫做“五恶”。（三脏厌恶本气之胜，肺厌恶肾之寒，肾厌恶肺之燥。这也是阴阳变换的道理，而肺肾子母之气，互为本末。）
五脏化液。（水谷入口，味道分为五种，津液各自走其通道，五脏接受水谷的津液，浸润灌注于外窍，从而化为五液。）
心化汗。（心主血，汗是血的液。）
肺化涕。（出于肺窍之鼻而成为涕。）
肝化泪。（出于肝窍之目而成为泪。）
脾化涎。（出于脾窍之口而成为涎。）
肾化唾。（肾的络脉向上贯穿膈肌入肺，向上沿喉咙挟持舌根，舌下的廉泉玉英，是上液之道。所以肾化唾。经说：液，是用来灌精濡养空窍的。）
这叫做“五液”。（又说五液，肾是水脏，接受五脏的精气而藏之。肾的液，再进入心成为血，进入肝成为泪，进入肺成为涕，进入脾成为涎，自出则为唾。所以五液的味道都偏咸。）
五味所禁忌。（阴精的产生，根本在于五味。阴精的五宫，损伤在于五味，所以禁止多食。）
辛味走气，气病不要多吃辛味。（肺主气，辛入肺，所以走气。气病而多吃辛味，反而辛散而伤气。）
咸味走血，血病不要多吃咸味。（心主血，润下作咸，咸走血，是水气上交于心。血病而多吃咸味，则水反而胜火。）
苦味走骨，骨病不要多吃苦味。（肾主骨，炎上作苦，苦走骨，是火气下交于肾。骨病而多吃苦味，则火气反而胜矣。这与“并于心则喜，并于肾则恐”的意义相同，因为心肾水火之气，时常相互既济，所以所走的部位互换。其余三脏，是本脏的味道，而走本脏所主的筋肉。）
甘味走肉，肉病不要多吃甘味。（脾主肌肉，甘为土味，脾病而多吃甘味，则反而伤脾气。）
酸味走筋，筋病不要多吃酸味。（肝合筋，酸走肝，筋病而多吃酸味，则反而伤其肝气。）
这叫做“五禁”，不要让病人多吃。（五味是用来滋养五脏之气的。生病则气虚，所以不让多吃。因为少则补，多则反而伤气。）
五病所发。（承接上文而言，五脏的病，各有其发作之处。）
阴病发于骨。（肾是阴脏，在体合骨，所以肾阴的病，发于骨。）
阳病发于血。（心是阳中之太阳，在体合脉，所以心阳的病，发于血。朱永年说：上一节讲咸走血，苦走骨，这一节讲阴病发于骨，阳病发于血，正是显示其阴阳体用的妙处。）
阴病发于肉。（脾是阴中之至阴，在体合肉，所以太阴的病，发于其所主的肌肉。）
阳病发于冬。（肝是阴中之少阳，违背冬气则奉生者少，春季会发生痿厥，所以肝藏的阳病发于冬。）
阴病发于夏。（肺是牝脏，违背夏气则奉收者少，秋季会发生疟疾，所以肺藏的阴病发于夏。所谓阳病发于骨，阴病发于血，即《调神论》所说的违背夏气则太阳不长，心气内洞；违背冬气则少阴不藏，肾气独沉的意义。这是因本气自伤而致病。说阳病发于冬，阴病发于夏，是因所生之母气，逆乱而致病。阴阳的道理，推变无穷，如果胶执于心肾发于骨血，肝肺发于冬夏，又不可与谈论阴阳了。）
这叫做“五发”。（指五脏都有发作之处，各有发作的原因。）
五邪所乱。（指正气被邪气扰乱。）
邪气侵入阳分则狂。（邪气侵入阳分，则阳盛，阴不胜其阳，则血脉流动急迫，并聚则发狂。另外四肢是诸阳之本，阳盛则四肢充实，充实则能登高。热盛于身，则脱衣想跑。阳盛则使人骂詈，不避亲疏。）
邪气侵入阴分则痹。（痹，就是闭塞，也是痛的意思。邪气侵入阴分，闭塞而不行，则留着而成为痹痛的证候。所以说：病在阳的叫风，病在阴的叫痹。）
邪气搏击阳分则巅顶疾病。（《方盛衰论》说：气上不下，头痛巅疾。因为邪气与阳气搏击于上，就成为头痛巅顶的疾病。）
邪气搏击阴分则失音。（足少阴经，上行系于舌，络于横骨，终于会厌。邪气搏击于阴，则会厌不能开合，开合不利，所以失音。）
阳分之邪入于阴分则静。（阳分的邪气，进入阴分，则病人安静，因为阴盛则静。）
阴分之邪出于阳分则怒。（阴分的邪气，出于阳分，则病人多怒，因为阳盛则怒。）
这叫做“五乱”。（指邪气扰乱五脏的阴阳。）
五邪所见。（夫五邪扰乱阴阳，是扰乱五脏阴阳之气。正气被贼邪所伤，则五邪的胜气，外现于脉象。）
春季得秋脉，夏季得冬脉，长夏得春脉，秋季得夏脉，冬季得长夏脉。（春弦、夏钩、秋毛、冬石，是五脏阴阳的正气脉象。反得所胜之脉，是邪贼盛而现于脉象。）
这叫“阴出之阳”，病人易怒，难以治愈。（内为阴，外为阳，在内五脏为阴，在外皮肉络脉为阳。在内所伤的脏气，外现于脉，所以叫阴出之阳。邪气出于脉，则血有余。经说：血有余则怒。这是正气被邪气所胜，所以难以治愈。）
这叫做五邪皆同，命死不治。（这里说上文所谓的“不治”，是指五脉皆为邪气所胜。如五脏之气，被邪气所胜，见到四时相克的脉象，都是死症，难以治愈。）
五脏所藏。（脏，就是藏的意思，主藏而不泻。）
心藏神。（经说：两精相搏谓之神，神是阴精所生，而藏于心脏。朱永年说：所生之来谓之精，又说：神，是水谷的精气。是先天所生之精与后天水谷之精，结合而生此神，所以叫两精相搏。）
肺藏魄。（并精而出谓之魄，魄是阴精所生，肺是阴脏，所以主藏魄。）
肝藏魂。（随神往来谓之魂，肝是阳脏，所以主藏魂。）
脾藏意。（所以任物谓之心，心之所忆谓之意，心生血脉，血生脾，所以心所之意的意念而藏于脾。）
肾藏志。（心之所之谓之志，神生于精，志生于心，也是心肾交济的意义。）
这叫做五脏所藏。（为五脏所藏的神。）
五脏所主。（五脏在内，而各有所主之外合。）
心主脉。（所主血，所以所主在脉。）
肺主皮。（肺主气，气主皮毛，所以肺合皮。）
肝主筋。（肝生于肾，筋生于骨，所以在脏为肝，在体为筋。）
脾主肉。（五脏元真之气，通会于肌肉腠理，脾气通于五脏，所以所主在肉。）
肾主骨。（肾藏精髓而注于骨，所以所主在骨。）
这叫做五主。（指人身之皮腠形层，各属五脏所主。）
五劳所伤。（劳，指太过。上古的人民，形体劳动但不疲倦。）
久视伤血。（久视损神，所以伤血。）
久卧伤气。（久卧则气不行，所以伤气。）
久坐伤肉。（脾喜运动，所以久坐伤肉。）
久立伤骨。（久立则伤腰肾膝胫，所以伤骨。）
久行伤筋。（行走过度疲劳则伤筋。）
这叫做五劳所伤。（这五种劳倦伤害五脏所主的血气筋骨。）
五脉应象。（五脏之脉，以应四时五行之象。）
肝脉弦。（象本证的条达。）
心脉钩。（象火炎盛，末端则环转如钩。）
脾脉代。（象四时的更代。）
肺脉毛。（秋令清肃，所以象羽毛之清虚。）
肾脉石。（象石之沉水。）
这叫做五脏之脉。（九候的道理，必须先定五脏五脉，审辨其五实五虚，而后确立五法，调五味来治疗。所以本篇宣明五脏之气。）
Between heaven and earth, within the six directions (referring to east, west, south, north, above, and below), changes do not depart from the Five Phases (Wu Xing). The human body also corresponds to this. This chapter follows the previous one to clarify the relationships among the Five Qi (Wu Qi), Five Flavors (Wu Wei), Five Zang Organs (Wu Zang), and Five Pathogenic Factors (Wu Xie); therefore, it contains no question-and-answer format and is not titled as a "Treatise" (Lun).
The pathways of the Five Flavors entering the body. (Bo Gao said: The Stomach is the sea of the Five Zang and Six Fu organs; food and drink all enter the Stomach, and the Five Zang and Six Fu organs all receive their Qi transformation from the Stomach. Each of the Five Flavors travels to its preferred organ: Sour flavor first enters the Liver, Bitter flavor first enters the Heart, Sweet flavor first enters the Spleen, Pungent flavor first enters the Lung, and Salty flavor first enters the Kidney. After the Qi of grains and body fluids have circulated, and Ying (Nutritive) and Wei (Defensive) Qi flow smoothly, waste materials are formed and transmitted downward in sequence.)
Sour flavor enters the Liver. (East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver Qi. Therefore, sour foods enter the Liver to nourish Liver Qi.)
Pungent flavor enters the Lung. (West generates Dryness, Dryness generates Metal, Metal generates Pungent, Pungent generates Lung Qi. Therefore, pungent foods enter the Lung to nourish Lung Qi.)
Bitter flavor enters the Heart. (South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart Qi. Therefore, bitter foods enter the Heart to nourish Heart Qi.)
Salty flavor enters the Kidney. (North generates Cold, Cold generates Water, Water generates Salty, Salty generates Kidney Qi. Therefore, salty foods enter the Kidney to nourish Kidney Qi.)
Sweet flavor enters the Spleen. (Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates Spleen Qi. Therefore, sweet foods enter the Spleen to nourish Spleen Qi.)
This is called the "Five Entries."
Diseases caused by the Five Qi. (Refers to diseases resulting from the rebellion of Qi in the Five Zang organs.)
Rebellion of Heart Qi manifests as belching (Yi). (Belching is the sound of stagnant Qi. The Classic states: When Yin Qi moves upward to the Yangming channel, and the collaterals of Yangming connect to the Heart, Qi moving upward to the Heart causes belching. This occurs because Stomach Qi rebels upward affecting the Heart.)
Rebellion of Lung Qi manifests as cough. (The Treatise on Yin-Yang and Resemblances states: In terms of movement, the Lung manifests as cough.)
Rebellion of Liver Qi manifests as excessive talking. (The Liver is the general officer; its emotion is anger. When Liver Qi desires to diffuse, it manifests as talking. The Chapter on Essential Acupuncture and Meridian Termination states: If acupuncture is performed in winter zones during spring, pathogenic factors may lodge in the Zang organs, causing illness that does not resolve, and the patient may desire to speak. This indicates stagnation of Spring Liver Qi.)
Rebellion of Spleen Qi manifests as dysphagia or regurgitation. (The Spleen governs the transportation of fluids for the Stomach. When Spleen Qi is diseased and cannot irrigate the other four Zang organs, fluids overflow into the mouth (the orifice of the Spleen), resulting in swallowing disorders.)
Rebellion of Kidney Qi manifests as yawning and sneezing. (The Spirit Pivot states: Yang Qi governs ascent, Yin Qi governs descent. Yang pulls upward, Yin pulls downward; when Yin and Yang pull against each other, frequent yawning occurs. One should reduce the Foot Shaoyin channel and tonify the Foot Taiyang channel. Since Shaoyin Qi resides below, disease causes it to rebel upward, seeking to draw Qi downward (causing yawns); rebelling upward causes sneezing. The Kidney collaterals connect upward to the Stomach.)
Rebellion of Stomach Qi manifests as Qi rebellion, hiccup (Yue), and fear. (According to the Chapter on Mouth Questions: Hiccups occur when grain enters the Stomach and Stomach Qi flows upward to the Lung. If old cold pathogens remain with newly ingested grain, they mix in the Stomach, causing true Qi and pathogenic factors to clash. Qi aggregates and rebels, exiting the Stomach again, causing hiccups. Grain should pass from Stomach to Lung, but if Lung Qi rebels back into the Stomach due to cold, Stomach Qi attempts to expel it, causing hiccups. If rebellious Stomach Qi merges downward with the Kidney, fear arises, as Kidney and Stomach correspond via Wu-Gui pairing. 'Yue' refers to hiccup; the term describes rhythmic sounds like carriage bells.)
Diseases of the Large Intestine and Small Intestine manifest as diarrhea. (These organs receive and transform water and grain; when diseased, they fail to process food, leading to diarrhea.)
Diseases of the Lower Jiao manifest as edema/water retention. (The Lower Jiao is like a drainage ditch where water channels exit; disease causes overflow, resulting in water diseases.)
Impaired bladder Qi transformation manifests as urinary retention (Long), and lack of control manifests as enuresis/incontinence. (The Spirit Pivot states: The lower shu point of the Sanjiao emerges at Weiyang (BL39), joins the Taiyang main channel, enters and connects to the Bladder, and regulates the Lower Jiao. Excess leads to urinary retention; deficiency leads to enuresis. Enuresis requires tonification; retention requires reduction.)
Rebellion of Gallbladder Qi manifests as irritability/anger. (The Gallbladder is the official of justice, possessing a decisive nature; disease causes Qi stagnation leading to anger.)
This is called the "Five Diseases" (indicating pathology of the Five Zang Five Phases Qi, with the Six Fu organs corresponding to the Five Phases).
Merging of the Five Essences. (Refers to the merging of Jing/Essence in the Five Zang organs.)
When Essence merges with the Heart, joy ensues. (Those with abundant Yang are prone to joy; the Heart is a Yang organ. When Yin Essence merges with it, joy results. The Classic states: Excess Shen manifests as unceasing laughter.)
When Essence merges with the Lung, sorrow ensues. (If Liver grief moves internally and damages Hun, and Lung is deficient while Liver Qi merges into the Lung, sorrow results.)
When Essence merges with the Liver, worry ensues. (If Spleen worry remains unresolved and damages Yi, and Liver is deficient while Spleen Qi merges into the Liver, worry results.)
When Essence merges with the Spleen, apprehension ensues. (If fear remains unresolved and damages Jing, and Spleen is deficient while Kidney Qi merges into the Spleen, apprehension results.)
When Essence merges with the Kidney, fear ensues. (The Classic states: Fear feels like being chased. It arises when Yin Qi is scarce, Yang Qi enters Yin, and Yin-Yang contend. As Heart and Kidney are the masters of Fire-Water and Yin-Yang, Heart deficiency with Yin Essence merging causes joy, while Kidney deficiency with Yang Qi merging causes fear. This represents the mutual merging of Fire-Water Qi. The other three Zang organs involve the merging of the controlling phase's Qi. Xu Gongxia noted there is both essence-merging and Qi-merging, hence the term "Jing-Qi.")
This is called the "Five Merges," referring to merging due to deficiency. (Clarifying that merging occurs because of deficiency.)
What the Five Zang Organs Dislike. (Metal, Wood, Water, Fire, Earth are the intrinsic Qi of the Five Zang. Wind, Cold, Heat, Dryness, Dampness are generated by the Five Phases. The Qi of the Five Zang favors growth and transformation, thus disliking excess of their own intrinsic nature.)
The Heart dislikes Heat. (The Heart is a Fire organ, so it dislikes Heat.)
The Lung dislikes Cold. (The Lung belongs to Clear Metal, so it dislikes Cold.)
The Liver dislikes Wind. (The Liver governs Wind-Wood, so it dislikes Wind.)
The Spleen dislikes Dampness. (The Spleen is Yin-Earth, so it dislikes Dampness.)
The Kidney dislikes Dryness. (The Kidney is a Water organ, so it dislikes Dryness.)
This is called the "Five Dislikes." (Three Zang organs dislike the excess of their intrinsic Qi; the Lung dislikes Kidney Cold, and the Kidney dislikes Lung Dryness. This reflects the principles of Yin-Yang transformation, where Lung and Kidney, as mother and child, share root and branch.)
Transformation of Fluids by the Five Zang. (Food and drink enter the mouth with five flavors; body fluids follow their respective pathways. The Five Zang absorb fluids from food and drink, moistening external orifices to transform into five fluids.)
The Heart transforms Sweat. (The Heart governs Blood; sweat is the fluid of Blood.)
The Lung transforms Nasal Discharge (Ti). (Emerging from the nasal orifice of the Lung, it becomes nasal discharge.)
The Liver transforms Tears. (Emerging from the ocular orifice of the Liver, it becomes tears.)
The Spleen transforms Saliva (Xian). (Emerging from the oral orifice of the Spleen, it becomes saliva.)
The Kidney transforms Thick Saliva (Tuo). (Kidney collaterals ascend through the diaphragm to the Lung, follow the throat to the base of the tongue. The Lianquan and Yuying points under the tongue are the pathways for upper fluids. Thus, the Kidney transforms thick saliva. The Classic states: Fluids are used to nourish essence and moisten empty orifices.)
This is called the "Five Fluids." (Furthermore, the Kidney is the Water organ, storing essence from all Zang organs. Kidney fluid re-enters the Heart to become Blood, enters the Liver to become Tears, enters the Lung to become Nasal Discharge, enters the Spleen to become Saliva, and exits itself as Thick Saliva. Hence, all five fluids taste salty.)
Prohibitions Regarding the Five Flavors. (The generation of Yin essence originates from the five flavors. However, the five palaces of Yin can be damaged by improper consumption of flavors; thus, overconsumption is prohibited.)
Pungent flavor moves Qi; those with Qi disorders should not eat much pungent food. (The Lung governs Qi, and Pungent enters the Lung, thus moving Qi. Overconsumption in Qi disorders disperses Qi excessively and damages it.)
Salty flavor moves Blood; those with Blood disorders should not eat much salty food. (The Heart governs Blood; moisture descends to become Salty. Salty moves Blood as Water Qi ascends to interact with the Heart. Overconsumption in Blood disorders allows Water to overcome Fire.)
Bitter flavor moves Bones; those with Bone disorders should not eat much bitter food. (The Kidney governs Bones; heat ascends to become Bitter. Bitter moves Bones as Fire Qi descends to interact with the Kidney. Overconsumption in Bone disorders allows Fire to overcome excessively. This aligns with the principle that merging with Heart causes joy and merging with Kidney causes fear, reflecting the mutual interaction of Heart-Kidney Fire-Water. The other three Zang flavors move toward the tissues they govern.)
Sweet flavor moves Flesh/Muscles; those with Muscle disorders should not eat much sweet food. (The Spleen governs muscles; Sweet is the Earth flavor. Overconsumption in Spleen disorders damages Spleen Qi.)
Sour flavor moves Tendons; those with Tendon disorders should not eat much sour food. (The Liver connects to tendons; Sour moves to the Liver. Overconsumption in Tendon disorders damages Liver Qi.)
This is called the "Five Prohibitions"; do not allow excessive consumption. (The five flavors nourish the Qi of the five Zang. When diseased, Qi is deficient; thus, moderation is required. Small amounts tonify; excess damages Qi.)
Emission Sites of the Five Diseases. (Continuing from above, diseases of the five Zang have specific emission sites.)
Yin diseases emit from Bones. (The Kidney is a Yin organ governing bones; thus, Kidney Yin diseases manifest in bones.)
Yang diseases emit from Blood/Vessels. (The Heart is Supreme Yang within Yang, governing vessels; thus, Heart Yang diseases manifest in blood/vessels. Zhu Yongnian noted: The previous section discussed Salty moving Blood and Bitter moving Bones; this section discusses Yin emitting from Bones and Yang emitting from Blood, demonstrating the subtlety of Yin-Yang substance and function.)
Yin diseases emit from Flesh/Muscles. (The Spleen is Extreme Yin within Yin, governing flesh; thus, Taiyin diseases manifest in muscles.)
Yang diseases emit in Winter. (The Liver is Lesser Yang within Yin; violating Winter Qi reduces the support for growth, leading to flaccidity and cold limbs in Spring. Thus, Liver Yang diseases emit in Winter.)
Yin diseases emit in Summer. (The Lung is an Yin organ; violating Summer Qi reduces the support for harvesting, leading to malaria in Autumn. Thus, Lung Yin diseases emit in Summer. The statement "Yang diseases emit from Bones, Yin diseases emit from Blood" corresponds to the teaching in the Adjusting Spirit Chapter: Violating Summer Qi prevents Taiyang growth, causing internal emptiness of Heart Qi; violating Winter Qi prevents Shaoyin storage, causing sinking of Kidney Qi. These arise from self-injury of intrinsic Qi. The statements "Yang diseases emit in Winter, Yin diseases emit in Summer" arise from the reversal of the generating mother Qi. Yin-Yang transformations are infinite; rigidly adhering to Heart/Kidney-Bone/Blood and Lung/Liver-Winter/Summer prevents understanding of Yin-Yang.)
This is called the "Five Emissions." (Indicating that each Zang has specific emission sites and causes.)
Disturbances Caused by the Five Pathogens. (Refers to Zheng Qi being disturbed by Xie Qi.)
Pathogens entering Yang cause Mania. (Pathogens entering Yang cause Yang excess; Yin cannot overcome Yang, causing rapid blood flow and mania. The four limbs are the root of Yang; Yang excess makes limbs solid, enabling climbing. Heat in the body causes removal of clothes and running. Yang excess causes cursing without regard for kinship.)
Pathogens entering Yin cause Bi Syndrome. (Bi means obstruction and pain. Pathogens entering Yin obstruct flow, lodging as painful Bi syndrome. Thus, disease in Yang is called Feng, and disease in Yin is called Bi.)
Pathogens contending with Yang cause Cephalic Disease. (The Chapter on Abundant and Declining Qi states: Qi rising without descending causes headache and cephalic disease. Contention of pathogen and Yang Qi above results in headache at the vertex.)
Pathogens contending with Yin cause Aphonia. (The Foot Shaoyin channel connects to the tongue, crosses the horizontal bone, and ends at the epiglottis. Pathogens contending with Yin impair epiglottal movement, causing opening/closing dysfunction and aphonia.)
Yang pathogens entering Yin cause Quietness. (Yang pathogens entering Yin result in quiet patients, as Yin excess brings quietness.)
Yin pathogens emerging to Yang cause Anger. (Yin pathogens emerging to Yang result in irritable patients, as Yang excess causes anger.)
This is called the "Five Disturbances." (Indicating pathogens disturbing Yin-Yang in the five Zang.)
Manifestations of the Five Pathogens. (The five pathogens disturb Yin-Yang by disrupting the Qi of the five Zang. When Zheng Qi is injured by treacherous pathogens, the winning Qi of the five pathogens appears externally in the pulse.)
Spring pulse with Autumn characteristics, Summer pulse with Winter characteristics, Late Summer pulse with Spring characteristics, Autumn pulse with Summer characteristics, Winter pulse with Late Summer characteristics. (Spring string-like, Summer hook-like, Autumn hair-like, Winter stone-like pulses are the correct Qi of the five Zang Yin-Yang. Obtaining the controlling pulse instead indicates strong treacherous pathogens appearing in the pulse.)
This is called "Yin emerging to Yang," characterized by irritability and incurability. (Inside is Yin, outside is Yang; internal Zang are Yin, external skin/muscle/collaterals are Yang. Injured Zang Qi appearing externally in the pulse is called Yin emerging to Yang. Pathogens emerging in the pulse indicate Blood excess. The Classic states: Blood excess causes anger. This signifies Zheng Qi being overcome by Xie Qi, making it incurable.)
This is called "All Five Pathogens are the Same," indicating death and incurability. (The aforementioned "incurable" means all five pulses are overcome by pathogens. If Zang Qi is overcome by pathogens and shows seasonal overcoming pulses, it is a fatal, incurable condition.)
What the Five Zang Organs Store. (Zang means to store; they store and do not drain.)
The Heart stores Shen (Spirit). (The Classic states: The interaction of two essences creates Shen. Shen is generated by Yin Essence and stored in the Heart. Zhu Yongnian stated: Origin of generation is called Jing; Shen is the refined Qi of food and water. Both congenital Jing and acquired food-water Jing combine to generate Shen, hence "interaction of two essences.")
The Lung stores Po (Corporeal Soul). (Exiting with Jing is called Po; Po is generated by Yin Essence. The Lung is a Yin organ, thus it stores Po.)
The Liver stores Hun (Ethereal Soul). (Following Shen to come and go is called Hun. The Liver is a Yang organ, thus it stores Hun.)
The Spleen stores Yi (Intellect/Thought). (Responding to things is the Heart; memory of the Heart is Yi. The Heart generates Blood, Blood generates Spleen; thus, thoughts originate from the Heart and are stored in the Spleen.)
The Kidney stores Zhi (Will). (Direction of the Heart is called Zhi. Shen is born from Jing, Zhi is born from the Heart, reflecting the mutual interaction of Heart and Kidney.)
This is called what the Five Zang Organs Store. (Referring to the Shen stored by the five Zang.)
What the Five Zang Organs Govern. (Internal Zang organs have external correspondences.)
The Heart governs Vessels. (Governing Blood, its domain is vessels.)
The Lung governs Skin/Hair. (Governing Qi, Qi governs skin and hair; thus, Lung connects to skin.)
The Liver governs Tendons. (Liver is born from Kidney, tendons are born from bone; thus, in Zang it is Liver, in body it is tendons.)
The Spleen governs Flesh/Muscles. (Primal Qi of the five Zang converges in muscle layers; Spleen Qi connects to the five Zang; thus, its domain is flesh.)
The Kidney governs Bones. (Kidney stores marrow essence and pours it into bones; thus, its domain is bones.)
This is called the "Five Governs." (Indicating that skin, tissue layers, and form belong to the governance of the five Zang.)
Injuries Caused by the Five Labors. (Labor refers to excess. Ancients worked physically without fatigue.)
Prolonged viewing damages Blood. (Prolonged viewing damages Shen, thus damaging Blood.)
Prolonged lying down damages Qi. (Prolonged lying down stops Qi movement, thus damaging Qi.)
Prolonged sitting damages Flesh/Muscles. (The Spleen likes movement; thus, prolonged sitting damages muscles.)
Prolonged standing damages Bones. (Prolonged standing injures waist, kidneys, knees, and calves, thus damaging bones.)
Prolonged walking damages Tendons. (Excessive walking causes exhaustion, thus damaging tendons.)
This is called injuries caused by the five labors. (These five labors damage the blood, Qi, bones, and tendons governed by the five Zang.)
Pulse Images Corresponding to the Five Phases. (Pulses of the five Zang correspond to the images of four seasons and five phases.)
Liver pulse is String-like (Xian). (Reflecting the free flow of its nature.)
Heart pulse is Hook-like (Gou). (Reflecting flourishing Fire, curving at the end like a hook.)
Spleen pulse is Interchangeable/Dying (Dai). (Reflecting the succession of four seasons.)
Lung pulse is Hair-like (Mao). (Autumn is clear and肃, resembling light feathers.)
Kidney pulse is Stone-like (Shi). (Resembling stones sinking in water.)
This is called the pulses of the five Zang. (The method of nine palpations must first establish the five Zang and five pulses, examine five Excess and five Deficiency patterns, then establish five methods and adjust five flavors for treatment. Thus, this chapter clarifies the Qi of the five Zang.)