Neijing Notes1-30 PDF

Five Branches University 2019 Summer
HuangDi NeiJing 黃帝内經
What is Yellow Emperor's Classic of Medicine?

–Earliest
–Exist
–Medical classics
When was Huang Di Nei Jing completed?

–Warring States Period (403-221 B.C.)
–Han Dynasty (206-220 B.C.)
Su Wen & Ling Shu

–Su Wen- Simple Questions (81)
–Ling Shu- Spiritual Pivot (81)
Academic theories of Huang Di Nei Jing

–Qi is the origin of all universes
–Relationship between human and universe
–Human is a unity of yin & yang
–Human is a harmony unit of five Zang Organ system
–The View of Life
–Unity of Form and Shen
Theory structure of Huang Di Nei Jing

Yin Yang & Five elements
–Su Wen Chapter 4, 5, 6
Zang Xiang Theory
–Zang Fu: Su Wen chapter 8, 9, 11; Ling Shu Chapter 2, 17, 21, 29, 33, 54, 56, 80
–Jing Qi Shen: Ling Shu Chapter 8, 18, 30, 36, 47, 71
Meridian and collaterals
–Ling Shu Chapter 10, 16, 17, 21, 38, 51, 78; Su Wen Chapter 60
Causes and Mechanism of Diseases
–Su Wen Chapter 3,19, 39, 74; Ling Shu Chapter 44, 46, 58, 66,
Disease and Syndrome
–Heat Disease: Su Wen Chapter 31, 33; Ling Shu Chapter 61
–Cough: Su Wen Chapter 38 –Pain: Su Wen Chapter 39; Ling Shu Chapter 53
–Wind: Su Wen Chapter 42
–Bi Syndrome: Su Wen Chapter 43, Ling Shu Chapter 27
–Atrophy: Su Wen Chapter 44
–Jue: Su Wen 45
–Swollen and Edema: Ling Shu Chapter 57, Su Wen Chapter 14, 61
–Dan: Su Wen Chapter 47
–Mania: Ling Shu Chapter 22, Su Wen Chapter 46, 47
–Carbuncles and gangrene : Ling Shu Chapter 60, 81
Diagnostic Methods
–Su Wen Chapter 11, 17, 18, 19, 77; Ling Shu Chapter 49 Treatment Principles and methods
–Treatment principles and methods: Su Wen Chapter 5, 12, 65, 74
–Formulation: Su Wen Chapter 70, 74 Healthy Lifestyle
–Su Wen Chapter 1, 2
1
Formulas
Tang Ye Lao Li《汤液醪醴论》
Sheng Tie Luo Yin 生鐵落飲
Zuo Jiao Fa Jiu 左角發酒
Ze Xie Yin 泽泻飲
Ji Shi Li 鷄矢醴
Si Wu Zei Gu yi Lu Ru Wan 四乌贼骨⼀芦茹丸
Lan Cao Tang 蘭草湯
Zhu Gao 豬膏
Ling Qiao Yin 陵翹飲
Ban Xia Shu Mi Tang 半夏黍米湯
Mao Gao Gao Fa 馬膏膏法
Han Bi Yun Fa 寒痹熨法
Xiao Jin Dan 小金丹
Zhang Zhongjing & Huang Di Nei Jing

Development of Treatment principles
–harmonizing yin & yang; protecting ST qi; treatment according to time, area and individual
–early treatment
–tonify, purgation, warming, clearing and inventing of harmonizing
–contrary treatment & routine treatment
–treatment of Biao & Ben
–improve the occasion
“ 大毒治病, 十去其六 ; 常毒治病, 十去其七 ; 小毒治病, 十去其八 ; 无毒治病, 十去其九 ”

-- 素问. 五常政大论
When administering medicine, once the health is sixty percent recovered, withdraw the extreme toxic
herbal; once health is seventy percent recovered, withdraw the moderate toxic herbal; once the health
is eighty percent recovered, withdraw the mildly toxic herbal; once the health is ninety percent
recovered, withdraw the toxic herbal. Follow up with special food herbs and dietetic remedies for
regeneration. Following this principle, a physician will be successful in patients’ care.
--RULES OF PHASE ENERGETICS
Development of treatment methods

–application of improvement to the occasion
–development of herbal treatment
–development of Acupuncture & other treatment
Development of herbal modification

–modification according to disease
–modification according to individual
–modification according to time
2
Suwen Ch5《陰陽應像大論》
水為陰，火為陽，陽為氣，陰為味。
Water is Yin, fire is Yang. Qi (Temp) is yang and Wei (flavor) is yin.
味歸形，形歸氣，氣歸精，精歸化，
Wei nourishes form, form depends on Qi. Qi nourishes essence, essence depends on transformation
Note: 歸=return, depend, belong to (It is “belong to” or “return to” in this content)
精食氣，形食味，化生精，氣生形。
Essence feeds Qi, form feeds flavor, transformation gives essence, Qi gives form
味傷形，氣傷精，精化為氣，氣傷於味。
(too much) Wei injures form, (too much) Qi injures essence, essence transforms to Yuan Qi, Yuan Qi
injured by Wei
陰味出下竅，陽氣出上竅。Wei (Yin) vents from lower orifices, Qi (Yang) vents from upper orifices
味厚者為陰，薄為陰之陽。氣厚者為陽，薄為陽之陰。
Thick flavor is Yin within Yin, light flavor is Yang within Yin
Thick Qi is Yang within Yang, light Qi is Yin within Yang
味厚則泄，薄則通。氣薄則發泄，厚則發熱。
Thick flavor causes draining (diarrhea), light cause opening (urination)
Light Qi causes dispersal (sweating) and drainage, heavy Qi cause dispersal and heat
壯火之氣衰，少火之氣壯。壯火食氣，氣食少火。壯火散氣，少火生氣。
Strong fire (pure Qi or flavor) contains weak Qi, mild fire contains strong Qi
Strong fire exhausts Qi, Qi consumes mild fire
Strong fire disperse Qi (cause Qi to scatter), mild fire generates Qi
氣味，辛甘發散為陽，酸苦涌泄為陰。
Acrid and sweet flavors are open and disperse --- yang Sour and bitter flavors induce drainage ---Yin
陰勝則陽病，陽勝則陰病。Yin predominates then Yang is sick; Yang predominates then Yin is sick
陽勝則熱，陰勝則寒。Yang predominates causing heat, Yin predominates causing cold
重寒則熱，重熱則寒。Double cold cause heat, Double heat cause cold
寒傷形，熱傷氣。氣傷痛，形傷腫。Cold damages form (body), heats damages Qi,
Damage of Qi mechanism causes pain, damage of form causes swelling (puffy)
故先痛而後腫者，氣傷形也；先腫而後痛者，形傷氣也。Therefore,
Pain comes first followed by swelling  Qi damages the form (body)
Swelling comes first followed by pain  Form (body) damages the Qi
3
風勝則動，熱勝則腫，燥勝則乾，寒勝則浮，濕勝則濡寫。
Prevalence of wind causes stirring, ~ heat causes swelling, ~dryness causes dry, ~cold causes puffy,
~dampness causes ru xie (diarrhea).
天有四時五行，以生長收藏，以生寒暑燥濕風。
Heaven has 4 seasons and 5 phases.
(4 seasons give) Birth, growth, storing, and hiding. (4 states)
(5 phases give) cold, summer-heat, dryness, dampness, and wind (5 evils)
人有五藏，化五氣，以生喜怒悲憂恐。
Man has 5 zangs, (they) transform to 5 Qi, Joy, anger, grief, worry (though) , fear (5 emotions)
故喜怒傷氣，寒暑傷形。暴怒傷陰，暴喜傷陽。厥氣上行，滿脈去形。
The five emotions damage Qi, five evils damage (body) form. Excessive/sudden angry damages Yin,
Excessive/sudden Joy damage Yang. If rebellious qi flows upward, will cause disorder of all meridians.
喜怒不節，寒暑過度，生乃不固。When “Joy-Anger” unrestrained and “Cold-Heat” are excessive, life
cannot be stable.
故重陰必陽，重陽必陰。Thus, double Yin turn Yang, double Yang turn Yin
故曰：Therefore they say:
冬傷於寒，春必溫病；cold damage in winter, {causes} warmth disease in spring
春傷於風，夏生飱泄；wind damage in spring, {causes} diarrhea of indigestive food in summer
夏傷於暑，秋必痎瘧；summer-heat damage in summer, {causes} malaria in autumn
秋傷於濕，冬生欬嗽。Dampness damage in autumn, {causes} cough in winter
Homework:
Exercise： Water and Fluid metabolism
Exercise：Qi metabolism
Exercise ：奇恒之腑（脑、髓、骨、脉、胆、女子胞六个脏器）extraordinary fu-organ (GB)
Homework:
When used as medicine, why we only drink the decoction, not eat the herbs?
(hint: first 4 sentences of this section)
4
5
6
7
Zhu’s Note: Page 7- 8; 15-17
direction East South Middle West North

season Spring Summer Between Autumn Winter
qi Wind Heat Damp Dry Cold
cycle Birth Grow Transform Store Hiding
Number 8 7 5 9 6
Five Phase Wood Fire Earth Metal Water
Seasons ShaoYang TaiYang ZhiYin ShaoYin TaiYin

Zang viscera Liver Heart Spleen Lungs Kidneys
Fu bowels Gall bladder S intestine Stomach L intestine Bladder
Tissue 體 Sinews Vessels Flesh Skin Bones
Sense orifice Eyes Tongue Mouth Nose Ears
Bloom Nails Complexion Lips Body hair Head hair
Color Green-blue Red Yellow White Black
Tone 角 mi 徵 so 宫 do 商 re 羽 la
Sound Shouting 呼 Laughing 笑 Singing 歌 Wailing 哭 Moaning 呻
Flavor Sour Bitter Sweet Acrid Salty
Emotion 志 Anger 怒 Joy 喜 Thought 思 Sorrow 悲 Fear 恐
Spirit Ethereal soul Spirit Thought Corporeal soul Will/mind
Pulse String-like Surging Moderate Downy Stone-like
Fluid Tears Sweat Drool Snivel Spittle
8
Chu’s Notes : p12
故善用鍼者，Doctor who is skilled with needles

從陰引陽，從陽引陰，can guide the yang from the yin, can guide the yin from the yang
以右治左，以左治右，treat the right side to reorder the left, treat the left side to reorder the right
以我知彼，以表知裏，from myself to understand the patient, from exterior to understand the interior
以觀過與不及之理，見微得過，用之不殆。By observing the reason of excess-deficiency, then
determine the pathology. Use this method, there is no danger.
善診者，Doctor who is skilled with diagnosis

察色按脈，先別陰陽；審清濁，而知部分；observes the complexion and pulse, and identifies Yin and
Yang, detect the clear and turbid, to know the nature of the disease.
視喘息，聽音聲，而知所苦；observe the breath and listen to sound; then know what the patient is
suffering from
觀權衡規矩，而知病所主。Detect the pulse of 4 seasons and figure out the disorder of ZangFu
按尺寸，觀浮沈滑濇，而知病所生；take the pulse (wrist), observe (floating, deep, slippery, choppy)
and figure out the disorder of ZangFu
以治無過，以診則不失矣。Thus one can arrive at the exact diagnosis and perform the correct
treatment.
9
Suwen Ch9 The Six Terms [of a Year] and on Cáng xiàng
《六節藏象論》
Since this article is based on “six” for a term (one term is 60 days and six terms for one year), then later
discuss the Cáng xiàng theory.
帝曰：藏象何如。歧伯曰：心者，生之本，神之變也，其華在面，其充在血脈，為陽中之太陽，
通於夏氣。肺者，氣之本，魄之處也，其華在毛，其充在皮，為陽中之太陰，通於秋氣。腎者，
主蟄封藏之本，精之處也，其華在髮，其充在骨，為陰中之少陰，通於冬氣。肝者，罷極之本，
魂之居也，其華在爪，其充在筋，以生血氣，其味酸，其色蒼，此為陽中之少陽，通於春氣。脾
胃大腸小腸三焦膀胱者，倉廩之本，營之居也，名曰器，能化糟粕，轉味而入出者也，其華在脣
四白，其充在肌，其味甘，其色黃，此至陰之類通於土氣。凡十一藏取決於膽也。
HuangDi asked “What are the phenomena of the zangfu ?

Qi Bo: “The heart is the basis of life; it is [responsible for] changes of the spirit. Its effulgence is in the
face. Its fullness [manifests itself] in the blood vessels. It is the Taiyang in the yang. It communicates with
the qi of summer.
The lung is the basis of the qi; it is the location of the po-soul. Its effulgence is in the body hair. Its
fullness [manifests itself] in the skin. It is the Taiyin in the yang. It communicates with qi of autumn.
The kidneys are responsible for hibernation; they are the basis of seclusion and storage. They are the
location of the essence. Their effulgence is in the hair on the head. Their fullness [manifests itself] in the
bones. They are the shaoyin in the yin. They communicate with the qi of winter.
The liver is the basis of exhaustion to the utmost. It is the location of the hun-Soul. Its effulgence is in
the nails. Its fullness [manifests itself] in the sinews. It serves to generate blood and qi. <Its flavor is
sour; its color is greenish.> It is the shaoyang in the yang. It communicates with the qi of spring.
The spleen <and the stomach, the large intestine, the small intestine, the triple burner, and the urinary
bladder> is the basis of grain storage. It is the location of the nutrient [ying qi ]. {They are named
containers. They are able to transform the dregs. They are [the places] where the substances (flavors)
are transformed and enter-leave organs. Its effulgence is in the lips, and in the four white [sections in
the eyes surrounding the pupils]. Its fullness [manifests itself] in the muscles. <Its flavor is sweet; its
color is yellow> It is the category extreme yin (approaching yin). It communicates with the qi of earth.
All the eleven organs/depots receive decisions from the gallbladder.
5 phases Seasons Organs name Season/Zang pos

wood Spring liver shaoyang shaoyang in Yin yin
fire Summer heart taiyang taiyang in Yang yang
earth spleen yin ZhiYin yin
metal Autumn lung shaoyin shaoyin in yang yang
water Winter kidney taiyin taiyin in yin yin
10
「凡十一臟取決於膽」當為「凡土臟取決於膽」
“All the eleven organs/depots receive decisions from the gallbladder” should be
“All the earth organs/depots receive decisions from the gallbladder”
OR should be
凡十一臟取決於膻
“All the eleven organs/depots receive decisions from the Dan (DanZhong, Ren12)”
首先認為「十一臟，取決於膽」並非意味著膽是十一臟的主宰而凌駕於心君之上，『內經』中類
似強調某一臟腑功能的提法並不罕見，如說「肺者，藏之長」，「胃者，五藏之本」等。
First of all, one should not think that "all the eleven organs receive decisions from the gallbladder"
means the gallbladder is the master of the eleven organs, or even above the Heart. It is not uncommon
in Neijing to emphasize the function of a certain organ in such writing skill. For example, "The lung, lead
of the five Zang ", "the stomach, the root of the five Zang" and so on.
1 春生之氣為萬物化源，膽應於春，氣主升發，臟腑之氣皆賴之以生，如『景岳全書』云：「膽
附於肝主少陽春生之氣，有生則生，無生則死，故經曰凡十一藏皆取決於膽者，正以膽中生氣為
萬物之源也。」此說本於李東垣的少陽為春生之氣，春氣升則萬化安而來。
The qi of spring is the source of all things, the gallbladder correspond to the spring, the qi signifies rising,
the rising of the qi in the other Zang-Fu depend on it. "Jing Yue Quan Shu" states: "The gallbladder
attaches to the liver and signifies Shaoyang spring qi. When there is rising qi there is life, no rising qi,
then death. Thus Neijing said “all the eleven organs receive decisions from the gallbladder". This
indicates the rising qi in GB is the source of all things." This explanation originated from Li Dongyuan
saying that Shaoyang is the qi of spring, sping qi rising then all things transform.
2.膽居相火，溫煦諸臟，相火源於腎，寄居於膽而布於三焦。少陽相火溫煦，才能延續生命。
『醫貫』云：「飲食入胃，猶水穀在釜中，非火不熟，脾能化食，全借少陽相火之無形者。然少
火生氣，非獨脾胃受益，十一臟皆賴之以榮。」（素問、陰陽應象大論：壯火散氣（病理之火），
少火生氣（生理之火））
The gallbladder is house of ministerial fire, it warms all organs. The fire comes from the kidney, and the
dwells in the gallbladder and the spreads in the Sanjiao. Shaoyang ministerial fire warms to continue
the life. "YiGuan" said:. "Food enters the stomach, as in a cooking pot, cannot be cooked without fire,
the spleen can transform food relay on Shaoyang ministerial fire. The “mild fire generates Qi”, not only
the spleen takes advantage of it, all eleven organs reply on it to shine.”
(ShuWen Ch 5 : Strong fire(pathological fire) disperses Qi, mild fire (physiological fire) generates Qi)
3.精神活動，繫於五臟，而決斷在膽，如『類經‧藏象類‧二』云：「五藏六府共為十一，稟賦不
同，情志亦異，必資膽氣，庶得各成其用，故皆取決於膽也。若膽虛，數謀慮而不決，必影響神
魂魄意志，而致「五神藏」不安」。
Spiritual activities are tied to the five internal organs, and the decision is in the gallbladder. For example,
the "LeiJing ‧ 藏象类 ‧ 2" said: "The five Zang and six Fu are a total of eleven, different abilities,
different emotions; they use GB Qi, then each establishes its own function. So, they depend on the
gallbladder. If GB deficiency, you think but not decide, that affect the five emotions and cause the "five
emotional organs" uneasy."
11
Suwen Ch8, Discourse on the Hidden Canons in the

Numinous Orchid Chambers《靈蘭秘典論》
According to legend, the place where ancient emperors collected books is called “Numinous Orchid
Chambers”. “Hidden Canons” means collection of valuable collection.
黃帝問曰：願聞十二藏之相使，貴賤何如。歧伯對曰：悉乎哉問也，請遂言之。
Huang Di asked: “I should like to hear [the following]: How do the twelve depots engage each other, and
what is their hierarchy?”
Qi Bo responded: “An encompassing question, indeed! Please let me speak about them one by one…
心者，君主之官也，神明出焉。
The heart is the official functioning as ruler. Spirit brilliance originates in it.
肺者，相傅之官，治節出焉。
The lung is the official functioning as chancellor and mentor. Order and moderation originate in it.
肝者，將軍之官，謀慮出焉。
The liver is the official functioning as general. Planning and deliberation originate in it.
膽者，中正之官，決斷出焉。
The gallbladder is the official functioning as rectifier. Decisions and judgments originate in it.
膻中者，臣使之官，喜樂出焉。
The dan zhong (Ren17; PC) is the official functioning as minister and envoy. Joy and happiness originate
in it.
脾胃者，倉廩之官，五味出焉。
The spleen and the stomach are the officials responsible for grain storage. The five flavors originate from
them.
大腸者，傳道之官，變化出焉。
The large intestine is the official functioning as transmitter along the Way. Changes and transformations
originate in it.
小腸者，受盛之官，化物出焉。
The small intestine is the official functioning as recipient of what has been perfected. The
transformation of things originates in it.
腎者，作強之官，伎巧出焉。
The kidneys are the official functioning as operator with force. Technical skills and expertise originate
from them.
三焦者，決瀆之官，水道出焉。
The triple burner is the official functioning as opener of channels. The paths of water originate in it.
膀胱者，州都之官，津液藏焉，氣化則能出矣。
The urinary bladder is the official functioning as regional rectifier. The body liquids are stored in it.
<When the qi is transformed, then [urine] can originate [from there].>
12
Organs Officicals Originate/ manifest

心 Heart 君主 ruler 神明 Spirit brilliance
肺 Lung 相傅 chancellor 治節 Order and moderation
肝 Liver 將軍 general 謀慮 Planning and deliberation
膽 GallBladder 中正 rectifier 決斷 Decisions and judgments
膻中 Dan Zhong 臣使 envoy 喜樂 Joy and happiness
脾胃 Spleen and Stomach 倉廩 grain storage 五味 five flavors
大腸 Large Intestine 傳道（導）transmitter 變化 Changes and transformations
小腸 Small Intestine 受盛 recipient 化物 transformation of things
腎 Kidney 作強 operator with force 伎巧 Technical skills and expertise
三焦 San Jiao 決瀆 sewage 水道 The paths of water
膀胱 Bladder 州都 regional governor 津液藏焉，liquids are stored
Upper Jiao; Spiritual
Middle Jiao; GI (food)

Lower Jiao; Water
凡此十二官者，不得相失也。
All these twelve officials must not lose [contact with] each other.
故主明則下安，以此養生則壽，歿世不殆，以為天下則大昌。
Hence, if the ruler is bright (clear), his subjects are in peace. To nourish one’s life on the basis of this
results in longevity。 There will be no risk of failure till the end of all generations. Thereby ruling the
world will result in a most obvious success.
主不明則十二官危，使道閉塞而不通，形乃大傷，以此養生則殃，以為天下者，其宗大危，戒之
戒之。
If the ruler is not bright (clear), then the twelve officials are in danger. This causes the paths to be
obstructed and impassable. The physical appearance will suffer severe harm. To nourish life on the basis
of this results in calamities. Thereby ruling the world will greatly endanger the ancestral temple. Beware,
beware!
13
====
肺者，相傅之官，治節出焉。
The lung is the official functioning as chancellor and mentor. Order and moderation originate in it.
治=order
節=knot ~ pause ~ tuning point ~ rhythm=節奏
Science Daily
(http://www.sciencedaily.com/releases/2007/01/070130122437.htm)
The researchers conclude, for one thing, that the breathing rate affects the
heart rate but not the other way around.
《靈樞邪客》云：“宗气積于胸中，出于喉嚨，以貫心脈，而行呼吸焉”
Gathered Qi accumulates in the chest, out of the throat, connect heart
meridian (blood), assists respiration.
腎者，作強之官，伎巧出焉。
The kidneys are the official functioning as operator with force. Technical skills and expertise originate
from them.
作強=good at function
The kidneys correspond to water element.

The kidneys store essence and govern birth, growth, reproduction, development, and aging:
The kidneys manifest in the head hair: essence nourishes it, giving color and thickness.
The kidneys are the foundation of yin and yang for the whole body.
Kidney yin is original yin or original water.
Kidney yang is original yang or original fire.
The kidneys engender marrow, fill up the brain, and govern the bones:
The kidneys store the 志 zhi will or mind
The kidneys cooperate with the triple burner to transform qi and move water.
The kidneys govern the water of the whole body:
Kidney qi governs the excretion of turbid fluids through the urinary bladder.
Kidney yang and the san jiao warm and transform fluids, governing fluid metabolism as a
whole.
The kidneys open into the ears and also the two lower (yin) orifices, and control their
opening and closing.
The kidneys absorb qi (control the reception of qi, grasp qi, or contain qi):
命門火 ming men huo - Life gate fire is associated with the kidneys
The kidneys are 足少陰經 the foot shaoyin channel.
14
Suwen Ch11, Further Discourse on the Five Zang
《五藏別論》
黃帝問曰：余聞方士，或以腦髓為藏，或以腸胃為藏，或以為府，敢問更相反皆自謂是不知其道，
願聞其說。
Huang Di asked: “I have heard of the scholars offer several different explanations and classifications of
zang and fu organs. Some consider the brain and the marrow to be zang-organs; others consider the
intestines and the stomach to be zang-organs; still others consider them to be fu-organ. They give
reasons to justify they are right and reject others. I do not know the Way of their [reasoning]; I like to
hear your opinion.”
歧伯對曰：腦髓骨脈膽女子胞，此六者地氣之所生也，皆藏於陰而象於地，故藏而不寫，名曰奇
恆之府。夫胃大腸小腸三焦膀胱，此五者，天氣之所生也，其氣象天故寫而不藏，此受五藏濁氣，
名曰傳化之府，此不能久留輸寫者也。
Qi Bo responded: “The brain, the marrow, the bones, the vessels, the gallbladder, and the female
uterus, these six are generated by the qi of the earth. Their storing is associated with yin and belong to
the phenomena of earth. Hence, they store and do not drain; they are called extraordinary Fu-organs.
Now, the stomach, the large intestine, the small intestine, the triple burner, and the urinary bladder,
these five are generated by the qi of heaven. Their qi resembles heaven. Hence, they drain and do not
store. They receive the turbid qi of the five zang. They are called palaces (Fu) of transmission and
transformation.
魄門亦為五藏使，水穀不得久藏。所謂五藏者，藏精氣而不寫也，故滿而不能實。六府者，傳化
物而不藏，故實而不能滿也。
The PoMen (anus) is engaged by the five zang. Water and grain cannot be stored [there] for long. As for
the so-called five zang-organ, they store the essence qi and do not drain [it]. Hence, even if they are full,
they cannot be replete. As for the six fu-organ, they transmit and transform things, but do not store
[them ]. Hence, they [may be] replete, but they cannot be full.
所以然者，水穀入口，則胃實而腸虛；食下，則腸實而胃虛。故曰：實而不滿，滿而不實也。
The reason is as follows. When water and grain enter the mouth, then the stomach is replete and the
intestines are empty. When the food moves down, then the intestines are replete and the stomach is
empty.
Hence [the text] states: “replete but not full, full but not replete.”
Commentary:
There are 4 concepts: <verb> 藏(store) 寫(drain); <adj> 實(replete) 滿(full)
Store, no drain – full, not replete
Drain, no store – replete, not full
Food makes an organ replete; essence qi makes an organ full
15
LingShu Ch54, Life Expectancy from Heaven《天年》

黃帝曰：其氣之盛衰，以至其死，可得聞乎？
Yellow Emperor asked: Have you heard anything about Man’s qi from birth until death
歧伯曰：人生十歲，五藏始定，血氣已通，其氣在下，故好走；二十歲，血氣始盛肌肉方長，故
好趨；三十歲，五藏大定，肌肉堅固，血脈盛滿，故好步；四十歲，五藏六府十二經脈，皆大盛
以平定，腠理始疏，滎貨頹落，髮頗斑白，平盛不搖，故好坐；五十歲，肝氣始衰，肝葉始薄，
膽汁始減，目始不明；六十歲，心氣始衰，若憂悲，血氣懈惰，故好臥；七十歲，脾氣虛，皮膚
枯；八十歲，肺氣衰，魄離，故言善誤；九十歲，腎氣焦，四藏經脈空虛；百歲，五藏皆虛，神
氣皆去，形骸獨居而終矣。
QiBo said: From birth til age of 10, five zang are formed. Blood and Qi go smooth [in-out the zang].
[Since] the Qi is from the bottom [kidney], so children like to run.
At age 20, Blood and Qi begin predominant, the muscle start growing, therefore [they] like to walk fast.
At age 30, five zang full developed, muscle sturdy and blood vessel full, therefore [they] like to walk.
At age 40, five zang, six fu, and 12 channels all developed and stable, [superficial] cou li starts to loosen,
complexion starts to decline, and hairs turn grey, [channel qi] peacefully full, therefore [they] like to sit.
At age 50, liver qi starts to decline, lobes of liver starts to frail, bile starts to decrease, eyes start to blurry.
At age 60, heart qi starts to decline, mood tends to worry and grief, Blood and Qi slack and lazy, [they]
like to lie down.
At age 70, Spleen qi becomes vacuous, skin wither and dry.
At age 80, Lung qi declined, Po-soul departs, so speech becomes mistaken.
At age 90, Kidney qi burned, the other zang and all channels become vacuous.
At age 100, five zang are all vacuous, spirit and qi disappear, body form is left and then life has ended.
60
When mother declines the
50 70 son follows.
80
90
黃帝曰：其不能終壽而死者，何如？
Yellow Emperor asked: Why people cannot live his natural expectancy?
歧伯曰：其五藏皆不堅，使道不長，空外以張，喘息暴疾；又卑基牆薄，脈少血，其肉不石，數
中風寒，血氣虛，脈不通，真邪相攻，亂而相引，故中壽而盡也。
QiBo said: The five zang are not strong enough, the philtrum is not long enough, and the nostrils flare-
out more, panting and wheezing [breathe roughly]. And, facial muscles are thin, blood vessels are not
full, muscles are not firm, they are injured by wind-cold disease, blood and qi deficient, blockage of
vessels. Zhen (true) qi fights the evil qi; Zhen (true) qi weak and attract evil qi; therefore people die in
middle age.
Note: [ALL THESE BECAUSE OF …? …]
16
LingShu Ch2, BenShu《本輸》

The name of the book: 腧(shu) the meaning of transfer, the acupuncture point of the human body is
where the blood enters and exits, so the acupuncture point is called Shu-xue
本(Ben): There are two meanings, one is the meaning of “source”, the other is the meaning of “base”
肺合大腸，大腸者，傳道之府。LU connects to LI; LI is house of 傳道（導）transmitter

心合小腸，小腸者，受盛之府。HT connects to SI, SI is house of 受盛 recipient
肝合膽，膽者中精之府。LV connects to GB, GB is house of 中正 rectifier
脾合胃，胃者五穀之府。SP connects to ST, ST is house of five grans
腎合膀胱，膀胱者津液之府也。KD connects UB, UB is house of fluid (jin-ye)
少陽屬腎，腎上連肺，故將兩藏。Shaoyang (corrected to Shaoyin) belongs to KD, KD connects up to

LU; therefore [the connection] leads two Zang-organs.
三焦者，中瀆之府也，水道出焉，屬膀胱，是孤之府也。是六府之所與合者。
SJ is house 決瀆 sewage, pathway of water. It belongs (terminal) to UB. It is the house of orphan.
The above is the connection of the 6 Fu-organs
[Note: LU is not Shaoyin, but LU definitely related to urine; whereas KD related to breathing]
“Lifting the pot to remove the cover” 提壶揭盖 is a metaphor of promoting urinating with the method
of open up the Lung. The Lung Qi is the source of the waterway. In the case of obstruction of the lungs,
one may have chest fullness, the urine is blocked, and the edema appears.
Organs Officicals Originate/ manifest

心 Heart 君主 ruler 神明 Spirit brilliance
肺 Lung 相傅 chancellor 治節 Order and moderation
肝 Liver 將軍 general 謀慮 Planning and deliberation
膽 GallBladder 中正 rectifier 決斷 Decisions and judgments
膻中 Dan Zhong 臣使 envoy 喜樂 Joy and happiness
脾胃 Spleen and Stomach 倉廩 grain storage 五味 five flavors
大腸 Large Intestine 傳道（導）transmitter 變化 Changes and transformations
小腸 Small Intestine 受盛 recipient 化物 transformation of things
腎 Kidney 作強 operator with force 伎巧 Technical skills and expertise
三焦 San Jiao 決瀆 sewage 水道 The paths of water
膀胱 Bladder 州都 regional governor 津液藏焉，liquids are stored
[Note: See page 12]
Note: The six Fu-organs connected to SanJiao. In ShuWen Ch 38《咳論》Discussion of Cough; it states
that when the Fu-organ cough continues, it will go to SanJiao; “久咳不已，則三焦受之 (When the
coughing extends over a long time and does not come to an end, then the triple burner receives it.) ”
17
SuWen Ch29《太陰陽明論》
黃帝問曰：太陰陽明為表裏，脾胃脈也，生病而異者何也。
Huang Di asked: “The Tai yin [channel] and the yang ming [channel] constitute exterior and interior; they
are the vessels of spleen and stomach. [And yet,] the diseases generated [in them] are different! How is
that?”
歧伯對曰：陰陽異位，更虛更實，更逆更從，或從內，或從外，所從不同，故病異名也。
Qi Bo responded: “Yin and yang [channel occupy] different positions. Alternately they are depleted or
replete. Alternately [the movement of their contents] is contrary to or complies with [the regular
course]. Some [i.e., the yin vessels] follow the inside; some [i.e., the yang vessels] follow the outside.
What they follow is not identical. Hence [their] diseases have different names.”
帝曰：願聞其異狀也。
[Huang] Di: “I should like to hear about their different appearances.”
歧伯曰：陽者，天氣也，主外；陰者，地氣也，主內。故陽道實，陰道虛。故犯賊風虛邪者，陽
受之；食飲不節起居不時者，陰受之。陽受之，則入六府，陰受之，則入五藏。入六府，則身熱
不時臥，上為喘呼；入五藏則䐜滿閉塞，下為飱泄，久為腸澼。
Qi Bo: “The yang, that is the qi of heaven. It rules the outside. The yin, that is the qi of the earth. It rules
the inside. Hence, the yang paths are [subject to] repletion; the yin paths are [subject to] depletion.
Hence, when one is invaded by a wind evil or depletion evil, the yang [channel] receive it. When food
and drinks are [consumed] without restraint, when rising and resting occur out of time (sleep schedule),
the yin [channel] receive it.
When the yang [channel] receive it, then it enters the six Fu-organs.
When the yin [channel] receive it, then it enters the five zang-organs.
When it (evil) enters the six Fu, then the body becomes hot and one lies down when it is not the proper
time. [Also has] panting in the chest.
When it (evil) enters the five zang, then distension and obstruction result. [Also has] outflow of
[undigested] food. If this lasts for long, it causes intestinal flush (Tenesmus)
故喉主天氣，咽主地氣。故陽受風氣，陰受濕氣。故陰氣從足上行至頭，而下行循臂至指端；陽
氣從手上行至頭，而下行至足。
Hence, the throat rules the qi of heaven; the pharynx rules the qi of the earth.
Hence, the yang [channels] receive the wind [evil] qi; the yin [channels] suffer from the dampness qi.
Hence, the yin qi rises from the feet, moves upwards to the head, and moves down along the arms to
the tips of the fingers.
The yang qi moves up from the hands, reaches the head, and moves down to the feet.
故曰：陽病者，上行極而下，陰病者，下行極而上。故傷於風者，上先受之；傷於濕者，下先受
之。
Hence it is said: Yang diseases move up to the extreme [top] and descend.
Yin diseases move down to the extreme [bottom] and rise.
Hence, if one was harmed by wind, the upper [parts of the body] receive it first.
If one was harmed by dampness, the lower [parts of the body] receive it first
18
帝曰：脾病而四支不用，何也。
[Huang] Di: “When the spleen has a disease and the four limbs do not function, how is that?”
歧伯曰：四支皆稟氣於胃，而不得至經，必因於脾，乃得稟也。今脾病不能為胃行其津液，四支
不得稟水穀氣，氣日以衰，脈道不利，筋骨肌肉，皆無氣以生，故不用焉。
Qi Bo: “All the four limbs are supplied with qi by the stomach, but [the stomach qi] is unable to reach
the channel [directly]. It is only because of the spleen that the [four limbs] get their supplies.
Now, when the spleen has a disease and is unable to move the body liquids (blood) on behalf of the
stomach, the four limbs are not supplied with the qi of water and grain. [Their] qi weakens day by day;
the vessel paths are no [longer] passable. The sinews and the bones, the muscles and the flesh, none of
them has qi to live. Hence, they do not function.”
帝曰：脾不主時，何也。
[Huang] Di: “The spleen does not rule [a specific] season; how is that?”
歧伯曰：脾者土也，治中央，常以四時長四藏，各十八日寄治，不得獨主於時也。
Qi Bo: “The spleen, that is the earth. It governs the center. The four seasons govern the four zang. In
each [season] it (spleen) is entrusted to control for 18 days; it cannot rule an [entire] season by itself.”
脾藏者，常著胃土之精也，土者，生萬物而法天地，故上下至頭足，不得主時也。
As for the spleen zang, it stores the essence of the stomach, [i.e., of] earth.
As for the earth, it generates the myriad beings, it follows the law of heaven and earth.
Hence, in the upper and lower [parts of the body] it reaches head and feet; it cannot rule [only one
specific] season.
帝曰：脾與胃以膜相連耳，而能為之行其津液，何也。
[Huang] Di: “Spleen and stomach are connected through a membrane; nevertheless [the former] can
move the body liquids on behalf of the [stomach]. How is it that?”
歧伯曰：足太陰者三陰也，其脈貫胃屬脾絡嗌，故太陰為之行氣於三陰。陽明者，表也，五藏六
府之海也，亦為之行氣於三陽。藏府各因其經而受氣於陽明，故為胃行其津液。
Qi Bo: “The foot Tai yin [channel] is the 三陰 third yin (three yin in 5-cycle-6-qi theory). This vessel
passes through the stomach, is connected with the spleen, and encloses (spread) the “throat”. Hence,
the Tai yin [channel] moves qi on behalf of the [stomach] to the three yin [channel].
[Note: three yin = taiyin, shaoyin, jueyin]
As for the yangming [channel], it is the outside. It is the sea for the five zang and six fu. It, too, moves qi
on behalf of the [stomach] to the three yang [channel]. The zang-fu organs receive their qi from the
yang mang through these [two] channels. Hence, [it is they who] move the body liquids on behalf of the
stomach.
四支不得稟水穀氣，日以益衰，陰道不利，筋骨肌肉無氣以生，故不用焉。
When the four limbs are not supplied with the qi of water and grain, they will increasingly weaken day
by day. The yin paths are no [longer] passable. The sinews and the bones, the muscles and the flesh,
none of them has qi to live. Hence, they do not function.
19
20
ShuWen Ch21《經脈別論》
食氣入胃，散精於肝，淫氣於筋。淫氣入胃，濁氣歸心，淫精於脈。脈氣流經，經氣歸於肺，肺
朝百脈，輸精於皮毛。毛脈合精，行氣於腑。腑精神明，留於四臟，氣歸於椎衡。權衡以平，氣
口成寸，以決死生。
The qi of food enters the stomach. [The stomach] spreads essence to the liver. Excessive qi [flows] into
the sinews. The qi of food enters the stomach. The turbid qi turns to the heart. Excessive essence [flows]
into the vessels. The qi in the vessels flows through the channels. The qi in the channel turns to the lung.
The lung invites the one hundred vessels to have an audience with it. They transport essence to the skin
and the body hair. The hair vessels unite the essence and they move qi to the Fu. If the essence of the Fu
and the spirit brilliance remain in the four zhang, the qi turns to weight and beam. Because [this lets]
weight and beam be balanced at the “cun kou mai” (ie pulse at wrist) is established to decide about [a
patient’s] death or survival.
飲入於胃，遊溢精氣，上輸於脾。脾氣散精，上歸於肺，通調水道，下輸膀胱。
Beverages enter the stomach. Overflowing essence qi is transported upward to the spleen. The spleen qi
spreads the essence, which turns upward to the lung. [The latter] frees and regulates the paths of the
water, it transports [the water] downward to the urinary bladder.
水精四布，五經並行，合於四時五臟陰陽，揆度以為常也。
The essence of water is spread to the four [cardinal points], it moves through all the five channels
simultaneously. When this [movement] conforms with the yin and yang [qi] of the four seasons and of
the five zang, Estimate and Measure considers this as regular.
Govern Qi, Moderate and order
Control Ye
Control Jin
21
王唯工《氣的樂章》
Pilot Study on Relationship Between Five Chinese Tones Sequence and
Human Pulse Wave
刘文权汪震于文龙陈毅姜永涛王瑞洛金雷
BATR (bulletin of advanced technology rresearch) Vol. 5 No.3/ Mar. 2011
22
LingShu Ch80《大惑論》
五藏六府之精氣，皆上注于目而為之精。精之窠為眼，骨之精為瞳子，筋之精為黑眼，血之精為
絡其窠，氣之精為白眼，肌肉之精為約束，裹擷筋骨血氣之精，而與脈并為系。上屬於腦，後出
於項中。
The essence of the five zang and six Fu are all pours upward to the eyes. The essence of qi collects in
the caves and forms the eyes. The essence of the bone makes the pupils. The essence of tendon makes
the black part of the eye. The essence of blood makes the collaterals. The essence of qi makes the sclera.
The essence of the muscle makes opening and closing [of the eye]. All of the essences of tendon, bone,
blood, and qi connect at the eye to form the vessels and collaterals of the eyeball. There is an upward
linkage to the brain, and a floating outward from the back of the neck.
23
LingShu Ch30《決氣》Qi Distinguishment

黃帝曰：余聞人有精、氣、津、液、血、脈，余意以為一氣耳，今乃辨為六名，余不知其所以然。
Yellow Emperor said, “I have heard that man processes essence, qi, jin, ye, blood, and vessel. I think
they belong to the same Qi, but they are called by six different names. I don’t understand this theory.”
歧伯曰：兩神相搏，合而成形，常先身生，是謂精。
QiBo said, “Two spirits wrestle to form the shape. Before life there is essence”
何謂氣？What is called qi
歧伯曰：上焦開發，宣五穀味，熏膚、充身、澤毛，若霧露之溉，是謂氣。
QiBo said, “the upper jiao opens and spreads, disperses the essence of the five grains, fumigates the skin,
fills the body, moistens the hairs ---- just like the mist (fog) and dew irrigate. This is called qi.”
何謂津？What is jin-fluid
歧伯曰：腠理發泄，汗出溱溱，是謂津。
QiBo said, “Cou li (interstitial structures) open and drain, causing sweat to come out. This is called jin.”
何謂液？What is ye-fluid
歧伯曰：穀入氣滿，淖澤注于骨，骨屬屈伸，泄澤補益腦髓，皮膚潤澤，是謂液。
QiBo said, “The grain enters to the stomach and transforms to the qi essence. It pours and nourishes the
bone marrow, smoothes the joints, and benefits bending and stretching. Internally, it moistens and
nourishes, fortifies the marrow and brain, and nourishes the skin. This is called ye.”
何謂血？What is blood?
歧伯曰：中焦受氣，取汁變化而赤，是謂血。
QiBo said, “The middle jiao accepts water and food, and absorbs it essence. After qi transformation it
becomes the red liquid called blood.”
何謂脈？What is vessel?
歧伯曰：壅遏營氣，令無所避，是謂脈。
QiBo said, “The vessel (pulse) governs the ying (nutritive) qi. It makes sure blood flows in the vessels and
flows to certain areas. This is called vessel.”
Note:
The word "Jin" means anything liquid or fluid. The word "Ye" means fluids of living organisms. Jin Ye =
Organic Fluids
Jin Ye
These fluids are clear, light, thin and watery, and These are the more turbid, dense, and heavy
circulate in the exterior of the body (skin and fluids, and they circulate in the interior of the body
muscles) with the Wei Qi. Under control of the with the Ying (Nutritive) Qi. Move relatively slowly.
Lungs, which disseminate them to the skin and of Under control of (transformed by) Spleen and
the Upper Burner, which controls their Kidneys, moved and excreted by Middle and Lower
transformation and movement. Burner.
Functions: Functions:
To moisten and partly to nourish skin and muscles. To moisten the joints, spine, brain, bone marrow.
(exuded as sweat, but also manifests as tears, Lubricate the "orifices of the sense organs" i.e.
saliva. eyes, ears, nose and mouth
To form a compound of Blood (thin out the Blood
and prevent its stasis)
24
黃帝曰：六氣有，有餘不足，氣之多少，腦髓之虛實，血脈之清濁，何以知之？
Yellow emperor asked,”Regarding these six qi, there is repletion and vacuity. The qi can be more or less.
The brain and marrow can be vacuous or replete. The blood vessel s can be clear or turbid. How does
one know about these things?”
歧伯曰：QiBo said, “
精脫者，耳聾；if essence collapses, the ear will become deaf
氣脫者，目不明；if qi collapses, the eye will become blurry
津脫者，腠理開，汗大泄；if jin collapses, cou li will open
液脫者，骨屬屈伸不利，色夭，if ye collapses, disorder of joints in bending and stretching, withering
腦髓消，脛痺，耳數鳴；if marrow collapses, shin soreness and tinnitus of the ear
血脫者，色白，夭然不澤，其脈空虛， If blood collapses, pale complexion and withering without
moistening; there will be vacuity of vessel.
此其候也。These are the symptoms of six-qi collapse.
黃帝曰：六氣者，貴賤何如？
Yellow emperor asked,”these six qi, how to classify?”
歧伯曰：六氣者，各有部主也，其貴賤善惡，可為常主，然五穀與胃為大海也。
QiBo said, “these six qi, each is governed by individual zangfu organs. The classification is organized
according to the destinated zangfu organs. Well, the five grains and the stomach are the big seas!”
(The six qi are transformed by the water and food essence. That is why the stomach is the sea of water
and grains – it is the source of the six qi)
Note：
决，分别、辨别之意。本篇主要论述了将人体之气(主要是水谷精微之气)分为精、气、津、液、
血、脉六种气，故以"决气"名篇。
JueQi; Jue=distinguish Qi=Qi in body, water/food qi
This chapter distinguishes the Food Qi into six different qi.
25
LingShu Ch8《本神》
黃帝問于歧伯曰：凡刺之法，先必本于神。
Yellow emperor asked QiBo, “When using the needle, the most basic method; is to master the condition
(root) of the Shen (Spirits).
血、脈、營、氣、精神，此五藏之所藏也。
The blood, vessel, ying (nutritive), qi, and vitality are all stored and hide within the 5 zang.
至其淫泆離藏則精失、魂魄飛揚、志意恍亂、智慮去身者，
If excessive emotions cause those to leave the zang, then essence [of the zang] will disperse; causing the
hun and po to float. Then, will and thought disorder, loss of intelligence and the ability to worry.
何因而然乎？天之罪與？人之過乎？
What is the cause of this? Is it the punishment from heaven? Or mistake made by man?
何謂德、氣、生、精、神、魂、魄、心、意、志、思、智、慮？請問其故。
What is meant by the terms de (德 virtue), qi (氣), sheng(生 life), jing(精 essence), shen(神 spirit),
hun(魂 cloud soul), po(魄 white soul), xin(心 heart), yi(意 intent) , zhi(志 will), si(思 thought), zhi(智
wisdom), and lu(慮 concern/worry). How do they form?
歧伯答曰：天之在我者德也，地之在我者氣也。德流氣薄而生者也。
QiBo answered, “the thing that I inherited from heaven is De (德 virtue), the thing that I inherited from
earth is Qi. De and Qi regulate and life 生 exists.
故生之來謂之精；Thus, Sheng (生 life) comes from jing(精 essence). (1)
兩精相搏謂之神；Two jing [from father and mother] combine to shen(神 spirit). (2)
隨神往來者謂之魂；That follows shen (spirit) come and go is hun(魂 cloud soul), (3)
並精而出入者謂之魄；That goes in-and-out with jing (essence) is po(魄 white soul), (4)
所以任物者謂之心；心有所憶謂之意； (5)
Therefore, that works on subjects (任物) is xin(心 heart), That the heart evokes is called yi(意 intent),
意之所存謂之志；The realization of intent is called zhi(志 will), (1)

因志而存變謂之思；The change/movement because of will is called si(思 thought), (2)
因思而遠慕謂之慮；The reach of future because of thought is called lu(慮 concern), (3)
因慮而處物謂之智。Handling things due to concern is called zhi(智 wisdom). (4)
Note: Consciousness
Type Activities Zang-Fu Psychology
心 xin Heart 任物 work on subjects HEART Consciousness
意 yi Intent 心有所憶 heart evokes Spleen Forming of conceptual symbol
志 zhi Will 意之所存 storing (realization) of intent Kidney (1) Memory (storing conceptual
{存 store} symbol) 記憶
思 si Thought 因志存變 change because of will Heart (2) Integrate the conceptual symbol
{變 change}
慮 lu Concern 因思遠慕 reaching because of thought Liver (3) Creation with thought
{遠 far reach}
智 zhi Wisdom 因慮處物 handle due to concern Lung (brain) ( 4) IQ and behavior (EQ)
{處 handle}
決斷 Decision GB
26
Note: How life created?
(2)
(3)
(5)
(4)
(1)
(2)
(3)
(4)
(1)
故智者之養生也，必順四時而適寒暑，和喜怒而安居處，節陰陽而調剛柔。如是，則僻邪不至，
長生久視。
Therefore the wise people take care of their health would follow the weather patterns of the 4 seasons,
harmonize their emotions （happiness and anger）to live peacefully, regulate the sex life and adjust
activities. Thus, evil spirit cannot arrive, then long life with good eyes.
是故怵惕思慮者則傷神，神傷則恐懼流淫而不止。因悲哀動中者，竭絕而失生。喜樂者，神憚散
而不藏。愁憂者，氣閉塞而不行。盛怒者，迷惑而不治。恐懼者，神蕩憚而不收。
Therefore, fear, fright, and over si(思 thought), over lu(慮 concern) will damage the spirit.
Damage of the spirit will lead to fear and feeling of being scared, that causes essence qi to leak non-stop.
Excessive grieving will damage spirit interiorly which lead to expiration of life.
Excessive happiness makes spirit qi disperses and cannot be gathered.
Grief and excessive worry/concern will cause closing and obstruction of the spirit qi.
Sudden anger will cause confusion and disorder of spirit qi.
Fear and being scared will exhaust the spirit qi and unable to settle.
Note: The above shows how “spirit” can be injured.
27
心，怵惕思慮則傷神，神傷則恐懼自失。破䐃脫肉，毛悴色夭死于冬。
When the heart is prey to apprehension and anxiety, worries and concerns, then the Spirits are injured.
The Spirits injured, under the effect of fear and fright, one loses possession of oneself (zi shi ⾃失), the
well-rounded forms become emaciated, and the mass of flesh is ravaged. The hair becomes brittle and
one gives all the signs of premature death. One dies in winter.
脾愁憂而不解則傷意，意傷則悗亂，四肢不舉，毛悴色夭死於春。
When the Spleen falls prey to oppression and sorrow and cannot free itself, the Intent (yi 意) is attacked.
When the Intent is attacked, one is disturbed until the disorder is total; the Four limbs can no longer rise.
The hair becomes brittle and one gives all the signs of premature death. One dies in spring.
肝悲哀動中則傷魂，魂傷則狂忘不精，不精則不正，當人陰縮而攣筋，兩脅骨不舉，毛悴色夭死
於秋。
When the liver is prey to sadness and affliction, one is moved at the centre, then the Hun (魂) are
injured. The Hun injured, one becomes mad (kuang 狂) and forgetful (wang 忘) and there is no more
essences (jing 精, vitality). Being without essences (vitality), one can no longer ensure the uprightness
(zheng 正 , the correct norm). In this situation, the genitals (yin 陰) contract, the musculature (jin 筋)
cramps, the Flanks on both sides can no longer rise. The body hair becomes brittle and one has all the
signs of premature death. One dies in autumn.
肺喜樂無極則傷魄，魄傷則狂，狂者意不存人，皮革焦，毛悴色夭死於夏。
When the lung is prey to boundless elation and joy, the Po (魄) are injured. When the Po are injured,
one become mad (kuang 狂). With this madness, the intent (yi 意) knows no one, the skin shrivels and
wrinkles. The body hair becomes brittle and one has all the signs of premature death. One dies in
summer.
腎盛怒而不止則傷志，志傷則喜忘其前言，腰脊不可以俛仰屈伸，毛悴色夭死於季夏。
When the kidneys are prey to swelling anger without power to stop it, then the will (zhi 志) is injured.
The will injured, one cannot even remember what one has just said; the lumbar area and the spine
cannot lean forward or backward, bend or straighten up. The hair becomes brittle and one gives all the
signs of premature death. One dies at the end of summer.
恐懼而不解則傷精，精傷則骨痠痿厥，精時自下。是故五藏主藏精者也，不可傷，傷則失守而陰
虛；陰虛則無氣，無氣則死矣。
When there is fear and feeling of being scared without relief, it will damage the spirit and essence. This
damage will present as bone soreness and pain, atrophy, weakness, cold, and spermatorrhea. That is
why the five zang-organs, which store the essence, should not be damaged. If damaged, essence will lost
and lead to yin deficiency, [then yang deficiency and then qi-transformation will disorder], then the qi
will lost. When qi is lost, the person will die.
是故用鍼者，察觀病人之態，以知精、神、魂、魄之存亡，得失之意，五者以傷，鍼不可以治之
也。
Therefore when apply acupuncture, observe patient’s body language to know the status (life or death)
of essence, spirit, hun, po, and the status (lost or kept) of intent. If all five are damaged, needle should
not be used to treat.
28
[Supplement:]
肝藏血，血舍魂，肝氣虛則恐，實則怒。
Liver stores blood, blood dwells cloud soul. Liver qi (blood?) xu, then fear; when excess, then anger
脾藏營，營舍意，脾氣虛則四肢不用，五藏不安，實則腹脹經溲不利。
Spleen stores ying (nutritive), ying dwells intent (Yi). When spleen qi is weak, then 4 limbs become
useless, five zang are not peaceful; when excess, then abdominal fullness, and inhibition of the urine
and menses.
心藏脈，脈舍神，心氣虛則悲，實則笑不休。
Heart stores vessel, vessels dwells shen (spirit). When heart qi is weak, then feel sad; when excess, then
nonstop laughter.
肺藏氣，氣舍魄，肺氣虛，則鼻塞不利少氣，實則喘喝胸盈仰息。
Lung stores qi, qi dwells Po (white soul). When lung qi is weak, nasal obstruction and less qi; when
excess, then panting, chest fullness, and wheezing while position face-up.
腎藏精，精舍志，腎氣虛則厥，實則脹。五藏不安。
Kidney stores essence, essence dwells will (chi). When kidney qi is weak, reversal of four limbs; when
excess, all five zang are not peaceful.
必審五藏之病形，以知其氣之虛實，謹而調之也。
Must check the [sickness] condition of the five zang in order to know if it is excess or deficiency of qi;
and then carefully regulate accordingly.
Note:
Liver Heart Spleen Lung Kidney

Substance Blood Vessel Ying (nutritive) Qi Essence
Vitality 精神 Hun (cloud soul) Shen (spirit) Yi (intent) Po (white soul) Zhi (will)
Five Emotions Anger 怒 Happiness 喜 Thought 思 Sadness 悲 Fear 恐
Seven Emotions Anger 怒 Happiness 喜 Thought 思 Sadness 悲 Fear 恐 (kong)
Sadness 悲 Worry 憂 Scare 惊 (jing)
Worry ~SP and Lung

Grief n sadness ~ Lung
29
LingShu Ch78《九鍼論》
陽明多血多氣，YangMing contains more blood more qi
太陽多血少氣，TaiYang contains more blood less qi
少陽多氣少血，ShaoYang contains more qi less blood
太陰多血少氣，TaiYing contains more blood less qi
厥陰多血少氣，JueYin contains more blood less qi
少陰多氣少血。Shaoyin contains more qi less blood
故曰刺陽明出血氣，Therefore needle (bleed) YangMing would let blood and qi out
刺太陽出血惡氣，needle (bleed) TaiYang would let blood out and hurt qi
刺少陽出氣惡血，needle (bleed) ShaoYang would let qi out and hurt blood
刺太陰出血惡氣，needle (bleed) TaiYin would let blood out and hurt qi
刺厥陰出血惡氣，needle (bleed) JueYin would let blood out and hurt qi
刺少陰出氣惡血也。needle (bleed) ShaoYin would let qi out and hurt blood
足陽明太陰為裏表，Foot YangMing and TaiYin are Biao-Li

少陽厥陰為表裏，[Foot] ShaoYang and JueYin are Biao-Li
太陽少陰為表裏， [Foot] TaiYang and ShaoYin are Biao-Li.
是謂足之陰陽也。These are the Yin-Yang relationship of the Foot channels.
手陽明太陰為表裏，Hand YangMing and TaiYin are Biao-Li
少陽心主為表裏，[Hand] ShaoYang and xinzhu (PC) are Biao-Li
太陽少陰為表裏，[Hand] TaiYang and ShaoYin are Biao-Li
是謂手之陰陽也。These are the Yin-Yang relationship of the Hand channels.
30

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Five Branches University 2019 Summer

HuangDi NeiJing 黃帝内經

What is Yellow Emperor's Classic of Medicine?

When was Huang Di Nei Jing completed?

Su Wen & Ling Shu

Academic theories of Huang Di Nei Jing

Theory structure of Huang Di Nei Jing

Zhang Zhongjing & Huang Di Nei Jing

“ 大毒治病, 十去其六 ; 常毒治病, 十去其七 ; 小毒治病, 十去其八 ; 无毒治病, 十去其九 ”

Development of treatment methods

Development of herbal modification

Exercise ：奇恒之腑（脑、髓、骨、脉、胆、女子胞六个脏器）extraordinary fu-organ (GB)

Zhu’s Note: Page 7- 8; 15-17

direction East South Middle West North

Seasons ShaoYang TaiYang ZhiYin ShaoYin TaiYin

Chu’s Notes : p12

故善用鍼者，Doctor who is skilled with needles

善診者，Doctor who is skilled with diagnosis

HuangDi asked “What are the phenomena of the zangfu ?

All the eleven organs/depots receive decisions from the gallbladder.

5 phases Seasons Organs name Season/Zang pos

Suwen Ch8, Discourse on the Hidden Canons in the

Organs Officicals Originate/ manifest

Upper Jiao; Spiritual

Middle Jiao; GI (food)

The kidneys correspond to water element.

Suwen Ch11, Further Discourse on the Five Zang

LingShu Ch54, Life Expectancy from Heaven《天年》

LingShu Ch2, BenShu《本輸》

肺合大腸，大腸者，傳道之府。LU connects to LI; LI is house of 傳道（導）transmitter

少陽屬腎，腎上連肺，故將兩藏。Shaoyang (corrected to Shaoyin) belongs to KD, KD connects up to

Organs Officicals Originate/ manifest

[Note: See page 12]

Govern Qi, Moderate and order

LingShu Ch30《決氣》Qi Distinguishment

意之所存謂之志；The realization of intent is called zhi(志 will), (1)

Note: How life created?

Note: The above shows how “spirit” can be injured.

Liver Heart Spleen Lung Kidney

Worry ~SP and Lung

足陽明太陰為裏表，Foot YangMing and TaiYin are Biao-Li

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