素问·金匮真言论 Discourse on the True Words Stored in the Golden Casket
黄帝问曰：天有八风，经有五风，何谓。歧伯对曰：八风发邪，以为经风，触五藏，邪气发病。所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜也。东风生于春，病在肝，俞在颈项；南风生于夏，病在心，俞在胸脇；西风生于秋，病在肺，俞在肩背；北风生于冬，病在肾，俞在腰股；中央为土，病在脾；俞在脊。故春气者病在头，夏气者病在藏，秋气者病在肩背，冬气者病在四支。故春善病鼽衄，仲夏善病胸脇，长夏善病洞泄寒中，秋善病风疟，冬善病痹厥。故冬不按蹻，春不鼽衄，春不病颈项，仲夏不病胸脇，长夏不病洞泄寒中，秋不病风疟，冬不病痹厥飱泄，而汗出也。夫精者身之本也，故藏于精者春不病温。夏暑汗不出者，秋成风疟。此平人脉法也。
故曰：阴中有阴，阳中有阳。平旦至日中，天之阳，阳中之阳也；日中至黄昏，天之阳，阳中之阴也；合夜至鸡鸣，天之阴，阴中之阴也；鸡鸣至平旦，天之阴，阴中之阳也。故人亦应之。夫言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之藏府中阴阳，则藏者为阴，府者为阳。肝心脾肺肾五藏，皆为阴。胆胃大肠小肠膀胱三焦六府，皆为阳。所以欲知阴中之阴，阳中之阳者何也。为冬病在阴，夏病在阳，春病在阴，秋病在阳，皆视其所在，为施针石也。故背为阳，阳中之阳，心也；背为阳，阳中之阴，肺也；腹为阴，阴中之阴，肾也；腹为阴，阴中之阳，肝也；腹为阴，阴中之至阴，脾也。此皆阴阳表里内外雌雄相输应也，故以应天之阴阳也。
帝曰：五藏应四时，各有收受乎，歧伯曰：有。东方青色，入通于肝，开窍于目，藏精于肝，其病发惊骇，其味酸，其类草木，其畜鸡，其谷麦，其应四时，上为岁星，是以春气在头也，其音角，其数八，是以知病之在筋也，其臭臊。南方赤色，入通于心，开窍于耳，藏精于心，故病在五藏，其味苦，其类火，其畜羊，其谷黍，其应四时，上为荧惑星，是以知病之在脉也，其音徵，其数七，其臭焦。中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本，其味甘，其类土，其畜牛，其谷稷，其应四时，上为镇星，是以知病之在肉也，其音宫，其数五，其臭香。西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背，其味辛，其类金，其畜马，其谷稻，其应四时，上为太白星，是以知病之在皮毛也，其音商，其数九，其臭腥。北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在溪，其味咸，其类水，其畜彘，其谷豆，其应四时，上为辰星，是以知病之在骨也，其音羽，其数六，其臭腐。故善为脉者，谨察五藏六府，一逆一从，阴阳表里，雌雄之纪，藏之心意，合心于精，非其人勿教，非其真勿授，是谓得道。
Huangdi asked: 'Heaven has eight winds, and the channels have five winds — what does this mean?' Qibo replied: 'The eight winds give rise to evil qi, which becomes wind within the channels, striking the five viscera, and the evil qi thereby brings forth disease. What is called the overcoming of the four seasons is this: spring overcomes late summer, late summer overcomes winter, winter overcomes summer, summer overcomes autumn, and autumn overcomes spring — this is what is meant by the overcoming relationships among the four seasons. The east wind arises in spring, and its disease is located in the liver, with its transport point at the neck. The south wind arises in summer, and its disease is located in the heart, with its transport point at the chest and rib-side. The west wind arises in autumn, and its disease is located in the lung, with its transport point at the shoulders and back. The north wind arises in winter, and its disease is located in the kidney, with its transport point at the lower back and thighs. The center corresponds to earth, and its disease is located in the spleen, with its transport point at the spine. Thus the qi of spring causes disease located in the head; the qi of summer causes disease located in the viscera; the qi of autumn causes disease located in the shoulders and back; the qi of winter causes disease located in the four limbs. Thus in spring one is prone to nosebleeds and disorders of the nose; in midsummer one is prone to disorders of the chest and rib-sides; in late summer one is prone to diarrhea with undigested food and cold in the middle; in autumn one is prone to wind-malaria; in winter one is prone to impediment and reversal. Thus if in winter one does not disturb the yang qi through excessive exertion, then in spring one will not suffer nosebleeds, nor illness of the neck; in midsummer one will not suffer disorders of the chest and rib-sides; in late summer one will not suffer diarrhea with undigested food and cold in the middle; in autumn one will not suffer wind-malaria; and in winter one will not suffer impediment, reversal, or diarrhea with undigested food, nor abnormal sweating. Now essence is the root and foundation of the body. Hence one who stores the essence well will not suffer warm-disease in spring. If in summer one sweats but the heat is not released, in autumn this will develop into wind-malaria. This is the method of pulse diagnosis for the ordinary healthy person.'
Hence it is said: within yin there is yin, and within yang there is yang. From dawn to midday is the yang of Heaven — the yang within yang. From midday to dusk is also the yang of Heaven — but the yin within yang. From nightfall to the cock's crow is the yin of Heaven — the yin within yin. From the cock's crow to dawn is also the yin of Heaven — but the yang within yin. Thus the human being corresponds to this as well. Now, speaking of yin and yang in the human being: the exterior is yang and the interior is yin. Speaking of yin and yang within the human body: the back is yang and the abdomen is yin. Speaking of yin and yang among the viscera and bowels of the human body: the viscera are yin and the bowels are yang. The five viscera — liver, heart, spleen, lung, and kidney — are all yin. The six bowels — gallbladder, stomach, large intestine, small intestine, bladder, and triple burner — are all yang. The reason one wishes to know the yin within yin and the yang within yang is this: winter diseases are located in yin, summer diseases are located in yang, spring diseases are located in yin, and autumn diseases are located in yang — in each case one must observe where the disease is located, in order to apply needling or stone therapy accordingly. Thus: the back is yang; the yang within yang is the heart. The back is yang; the yin within yang is the lung. The abdomen is yin; the yin within yin is the kidney. The abdomen is yin; the yang within yin is the liver. The abdomen is yin; the utmost yin within yin is the spleen. All of these are the mutual correspondences of yin and yang, exterior and interior, inner and outer, male and female counterparts, and thus they correspond to the yin and yang of Heaven.
Huangdi said: 'The five viscera correspond to the four seasons — does each have its own particular correspondences?' Qibo said: 'They do. In the east, the color is green-blue; it enters and communicates with the liver, opens into the eyes, and stores its essence in the liver. Its diseases manifest as fright and panic. Its flavor is sour, its category is grass and trees, its domestic animal is the fowl, its grain is wheat. Among the four seasons it corresponds to spring, and above, to the planet Jupiter, the Year Star. This is why the qi of spring is felt in the head. Its note is jue, its number is eight, and thus one knows that its diseases are located in the sinews. Its odor is rank. In the south, the color is red; it enters and communicates with the heart, opens into the ears, and stores its essence in the heart. Hence its diseases are in the five viscera. Its flavor is bitter, its category is fire, its domestic animal is the sheep, its grain is glutinous millet. Among the four seasons it corresponds to summer, and above, to the planet Mars, the Sparkling Deluder. Thus one knows that its diseases are located in the vessels. Its note is zhi, its number is seven, and its odor is scorched. In the center, the color is yellow; it enters and communicates with the spleen, opens into the mouth, and stores its essence in the spleen. Hence its diseases are at the root of the tongue. Its flavor is sweet, its category is earth, its domestic animal is the ox, its grain is panicled millet. Among the four seasons it corresponds to late summer, and above, to the planet Saturn, the Quelling Star. Thus one knows that its diseases are located in the flesh. Its note is gong, its number is five, and its odor is fragrant. In the west, the color is white; it enters and communicates with the lung, opens into the nose, and stores its essence in the lung. Hence its diseases are in the back. Its flavor is pungent, its category is metal, its domestic animal is the horse, its grain is rice. Among the four seasons it corresponds to autumn, and above, to the planet Venus, the Great White. Thus one knows that its diseases are located in the skin and body hair. Its note is shang, its number is nine, and its odor is fishy. In the north, the color is black; it enters and communicates with the kidney, opens into the two lower orifices, and stores its essence in the kidney. Hence its diseases are at the valley junctures of the flesh. Its flavor is salty, its category is water, its domestic animal is the pig, its grain is beans. Among the four seasons it corresponds to winter, and above, to the planet Mercury, the Star of Chen. Thus one knows that its diseases are located in the bones. Its note is yu, its number is six, and its odor is putrid. Thus, one who is skilled in reading the pulse carefully examines the five viscera and six bowels, their mutual accordance and opposition, the yin and yang, exterior and interior, and the ordered correspondences of male and female counterparts, and holds this in the mind, uniting the mind with the essence of the teaching. One should not teach this to a person unfit for it, nor transmit it to one who is not genuine — this is what is meant by attaining the Way.'