《黄庭内景五脏六腑补泻图》

Heaven and Earth nourish people with the Qi (vital energy) of Yin-Yang and the five flavors. Heaven, governing Yang, uses five kinds of breath to nourish people; Earth, governing Yin, uses five kinds of tastes to nourish people. Qi and flavors interact to form the five viscera. The Qi of the five viscera disperses throughout the four limbs, sixteen regions, and three hundred sixty joints, and also circulates among the sinews and vessels, fluids, and blood and marrow, accumulating to constitute the six bowels, the Triple Burner, and the twelve meridians, and reaching the nine orifices. Therefore the five viscera are the root of the human body: if one viscus is damaged, illness arises; if all five viscera are damaged, a person's Shen (spirit) will also perish.

The five viscera are likewise the dwelling places of spiritual activities such as Shen, Hun, Po, Yi, and Zhi, each with its own charge: the heart governs Shen, the lungs govern Po, the liver governs Hun, the spleen governs Yi, and the kidneys govern Zhi. Their manifestations correspond above with the five planets and below with the Five Sacred Mountains; the human bodily form imitates Heaven and Earth and receives the emblems of sun and moon. Extending from this, the related principles are too numerous to recount fully.

If one is able to preserve and nourish Jing (essence) and Shen, cultivate the body and nurture one's nature, restrain selfish desires, and firm one's aspirations, then one can achieve something. When the five viscera are strong and healthy, the decaying filth, turbidity, and toxins inside the body cannot invade, and pathogenic Qi from outside can hardly harm the physique; from this one may attain intelligence and clarity, delay aging, prolong life, with the spirit invigorated and yearning for the immortal Dao (the Way), the body no longer weary or fatigued. It is as if the essential radiance of sun and moon can gather in the body, and the four seasons and six Qi can also unite with the body, thereby entering the Dao of transformation, penetrating the principles of spiritual illumination, mastering Yin-Yang, so that the power of creation itself seems to come under one's command.

Upon attaining this state, there is no need to resort to external immortal medicines such as the Golden Elixir, jade fluid, or the “Great Return”; naturally the spirit transforms into purity and emptiness, the breath unites with the Qi of Great Harmony, as if rising into the cloudy heavens. The Qi of the five viscera condenses into five-colored cloud vapors that enter the heavenly realms; on the left one summons the Yang spirits of the Six Jia, on the right one calls forth the Yin spirits of the Six Ding, transforming in myriad ways, riding flying carriages, and traveling as the mind wishes. This describes the realm of the immortals in Daoist cultivation.

Those who have not grasped these principles know only to expend effort seeking them outwardly and in fact do not understand the Dao of nourishing life. Therefore the Most High said: “Jing is my Shen, Qi is my Dao; store up and nourish the Jing of the viscera, conserve Jing-Qi so that it becomes firm and pure; Yin and Yang intermingle, and the living form is thereby established.” This is the principle in question.

I know that my natural endowment is dull, yet from childhood I have admired the Daoist school, concentrating on the practice of the Dao of purity, stillness, and Wuwei (non-action), dwelling in quiet simplicity, studying the wondrous principles of the Huangting, investigating the writings in ancient Daoist texts, and applying myself diligently for many years. I discovered that the old diagrams are profound and esoteric, the paths of cultivation hard to understand; both the language and the meanings are mysterious, and those who can truly practice according to them are few. Some books merely indicate images, others briefly record the names of deities; the compilations of various schools differ from one another, giving rise to discrepancies that make it difficult for later students to find an entry, so that a slight deviation may lead one far off course.

Now I have presumed to gather together what I have seen and heard and, relying on various scriptures, have separately compiled and drawn diagrams: first explaining the viscera, then discussing cultivation, and introducing the causes of illness along with methods of using exhalation and inhalation to regulate the breath and dispel disease, while also covering pharmacology, daoyin exercises of stretching and bending, observing the complexion to differentiate syndromes, as well as monthly taboos and dietary restrictions. I hope that later scholars will be able to consult the diagrams to understand the various conditions of body and mind, and that upon opening the scriptures they will be able to see all the contents clearly. Recorded in the second year of the Dazhong era, the Wuchen year (848).

Sun Simiao said: Human beings are born by receiving the Qi (vital energy) of heaven and earth. Internally there are the five viscera and six bowels, Jing (essence) and Qi, bone marrow, sinews and vessels; externally there are the four limbs, nine orifices, skin and hair, nails and teeth, as well as the throat, pharynx, lips, tongue, anus and scrotum. These together constitute the human body.

When nourishment and regulation are appropriate, every part of the body remains stable and harmonious. Unsuitable labor or use of the body may produce the “five labors, seven injuries and six extremes” (classifications of various states of overstrain and debility). Methods exist that can treat these conditions, so that even if illness arises one is not without recourse; without a method to rely upon, the illness may worsen rapidly and finally become irreversible. This diagram therefore sets forth in detail the origins of the five viscera and six bowels, the Qi, blood and meridians, together with their circulating interconnections and the positions that correspond to the nine orifices. If one examines them attentively and puts them into practice, internal and external diseases will find it difficult to invade the body.

The hair should be combed frequently, the teeth clicked frequently, the saliva in the mouth swallowed frequently, the respiratory Qi regulated evenly and purely, and the hands used to rub the face frequently. These five methods of nourishing life were called by the ancients “cultivating Kunlun,” and were held to help extend the years and prolong life. Going further, one refines the elixir to consolidate and nourish the body, reduces food intake to lighten the body’s burden, then cultivates through Fulu (talismans and registers), golden tablets and other techniques, as well as paying homage to celestial phenomena, absorbing sunlight, controlling the breath and pursuing the realm of vacuity. These are methods employed by practitioners of the arts.

The Yuanshi Taixuan Jing says: Joy and anger damage a person’s nature, and excessive pleasure also injures the Shen (spirit). When the nature is damaged it endangers life; when the spirit is injured it harms longevity. Therefore one must nourish the nature in order to preserve the original Qi, and guard the Shen in order to stabilize the mind-spirit. When original Qi is abundant the body is harmonious; when the mind-spirit is stable the spirit is at ease. This is the essential key to preserving life.

Diagram of the Lungs

To regulate Lung Qi (vital energy), one may use “yan” to drain it, that is, by exhaling at length; and use “xi” to tonify it, that is, by inhaling so as to draw Lung Qi inward.

The lungs belong to Metal, and their musical note is Shang. Among the five viscera they cover everything from above like a floral canopy, located in the chest cavity, appearing to have six lobes, their color like white silk reflecting red. When an adult man reaches eighty years of age, Lung Qi weakens and the Po (corporeal soul) among the hun and po also disperses. The lungs weigh three jin and three liang.

The lungs correspond to the west and the color white. Their Qi communicates with the nose; externally they unite with the skin and body hair. The Lung vessel originates at Shaoshang (an acupuncture point on the Hand Taiyin Lung meridian). The lungs are the root of the movement of Qi among the five viscera, and therefore every kind of Qi is related to the lungs. Prolonged lying in bed damages the Qi. The lungs govern respiration and are the source of the inhaled Jing-Qi (essence-energy); the Jing (scripture) also calls the lungs the “official of transmission,” and says they correspond to the Jade Hall above the Po Gate (the anus). The fluids of the lungs manifest as nasal mucus; mucus is the fluid of the lungs. If Kidney evil invades the lungs, there will be copious runny nose. The lungs are located on the right; illness of the lungs may produce panting and coughing. The large intestine is the fu-organ of the lungs; they unite with each other and jointly govern transmission and excretion.

The nose is the outer indicator of the lungs among the five sense organs. When Lung Qi is unobstructed, the nose can distinguish fragrance from stench; when the lungs are diseased, the nose may be unable to smell fragrance or stench. The lungs unite with the skin, and the flourishing or withering of the hair also reflects the condition of the lungs: coarse, wrinkled skin and falling hair are, according to traditional medical theory, signs that Lung Qi is about to be exhausted.

The lungs belong to Dui Metal of the west. According to the seasonal correspondences of the Five Phases (Wood, Fire, Earth, Metal, Water), Metal Qi receives its energy in the yin month, is born in the si month, flourishes in the you month, declines and falls ill in the hai month, dies at the wu hour, and enters the tomb at the chou position. They correspond to autumn, the geng and xin days, and the shen and you directions; among the five tones they belong to Shang, their color is white, their flavor is pungent, and their odor is fishy. If Heart evil invades the lungs, one will loathe the fishy smell. The virtue of the lungs belongs to righteousness; their emotion is related to anger. Externally the lungs correspond to the Western Peak, above they communicate with the Jing (essence) of Tai Bai (Venus), they unite with the large intestine, and they connect upward with the nose.

The Jing further uses bodily manifestations to judge Lung Qi: when the lungs receive wind, the nose becomes stuffed; a withered complexion indicates dryness of the lungs; itching of the nose is explained as worms in the lungs; frequent fear means the Po has departed from the lungs; a dark, dull body color indicates feeble Lung Qi; abundant Qi with panting indicates excessive Lung Qi; intolerance of cold indicates taxation of the lungs; a fondness for pungent foods indicates insufficiency of Lung Qi; rumbling of the intestines indicates congestion of Lung Qi; a fresh white complexion is said to show that the lungs have no obvious pathogenic illness. When Lung evil invades, a person tends to weep easily.

The lungs govern the Shang tone. When the lungs are diseased, they should be regulated with “yan.” Here “yan” refers to exhaling at length, which tradition holds can dredge and drain Lung Qi and expel pathogenic evil from the lungs. If a person’s resentment accumulates and the chest feels oppressed, they often heave a long sigh to let the Qi out; the Jing regards this as in accordance with natural principle. If one holds it in and does not exhale, it may instead damage the body. However, if there is no discomfort yet one sighs at length without cause, the Jing considers this an inauspicious omen. Therefore, lung disease should be drained by long exhalation; inhalation is used to tonify the lungs.

Methods for Nourishing the Lungs

In autumn the human body naturally tends to expel lung Qi (vital energy). If the Qi reaches the mouth yet is not swallowed, it may harm the body; only by swallowing can the body be preserved. Therefore when the lungs are diseased one should regulate and drain through swallowing. If the body has no discomfort yet one constantly swallows frequently, this too is an unfavorable sign.

Methods for Nourishing the Lungs

During the three months of autumn, on the mornings of the first and fifteenth of the lunar month, sit facing west with the body level, knock the teeth seven times (called “sounding the heavenly drum”), then swallow saliva three times (called “drinking the jade spring”). Next close the eyes, rectify the intention, and imagine inhaling the white Qi from the Dui palace (the direction in the Bagua (Eight Trigrams) that corresponds to the west), allowing the white Qi to enter the mouth and swallowing it in seven portions; then hold the breath for seventy respirations. This is done to harmonize and nourish Shen Qi, settling the heart-spirit and bringing peace to the hun and po souls.

Methods for Distinguishing Diseases of the Lungs

When the lungs have heat the right cheek flushes red. When the lungs are diseased the complexion changes, the hair withers, and panting, coughing with rebellious Qi, and vexation with pain in the chest, back and limbs appear; sometimes one dreams of a beautiful woman suddenly approaching intimately. When lung Qi is weak there is shortness of breath and inability to breathe smoothly. When the lungs are dry the throat is dry and astringent. When the lungs are assailed by wind one sweats easily and fears wind, sometimes wishing to cough in a manner resembling panting; symptoms are milder by day and worsen toward evening.

When lung Qi rebels upward one should urgently employ bitter-flavored foods to drain it. Another view holds that when lung Qi needs to be astringed one uses sour-flavored foods to astringe, acrid-flavored foods to nourish, and bitter-flavored foods to drain. Avoid cold and cooling foods, for the lungs dislike cold.

When the lungs are diseased there may be nasal blockage with inability to smell fragrance or stench; polyps may grow inside the nose, or sores may form, the skin may ulcerate and itch, and malignant sores or scabies may appear; there may also be panting and coughing with pus and blood in the nasal mucus and saliva. It is appropriate to take Pai Feng San, whose medicinals are Ren Shen seven fen, Fang Feng eight fen, Qiang Huo eight fen, Sha Shen five fen, Tian Xiong eight fen, Shu Yu ten fen, Dan Shen seven fen, Ku Shen eight fen, Qin Jiao eight fen, Shan Zhu Yu eight fen and Xuan Shen seven fen. These medicinals are pounded and sieved into fine powder and taken on an empty stomach with Fang Feng decoction, three qian and one bi each time.

Methods for Regulating the Six Qi of the Lungs

When regulating the breath through exhaling and inhaling, use the method of swallowing Qi (vital energy): first inhale slowly and gently through the nose, then swallow the Qi down with the mouth, taking care that the ears do not hear the sound of swallowing. Before each swallowing of Qi, first even out the breathing and wait until the breath is peaceful before swallowing. When the lungs are diseased, first swallow Qi in large mouthfuls thirty times, then swallow it finely thirty times; this is said to relieve lung strain and depletion, internal heat with rebellious Qi, coughing, itchy sores on the skin, fatigue and restlessness in the four limbs, nasal congestion, and pain in the chest and back. Follow this method of swallowing Qi and stop once the illness has recovered; practicing it too much is instead harmful.

In the seventh month do not eat zhuyu, as consuming it may bring on bloody dysentery. In the eighth and ninth months do not eat ginger in excess. Those with diseases of the liver, heart, or lungs are suited to eating millet and peaches and should avoid bitter-flavored foods.

The Daoyin method for the lungs is practiced in the seventh, eighth, and ninth months. Sit upright, support the ground with both hands, contract the body and bend the spine, then lift upward three times; this is said to expel wind pathogens and accumulated fatigue from the lungs. One may also clench the fists and pound the back three to five times on each side; while doing so, hold the breath, which is said to dispel accumulated wind pathogens and toxic Qi from the chest.

After finishing, close the eyes and rest quietly for a while, then swallow Qi three times and knock the teeth three times before stopping. Knocking the teeth is a method of nurturing life that consists of gently tapping the upper and lower teeth together.

Heart Diagram

To regulate and treat the heart, the “he” character formula may be used: exhaling “he” is the draining method, while inhaling is the tonifying method.

The heart belongs to Fire and lies below the lungs and above the liver, its position roughly one cun below the Jiuwei point (the acupuncture point at the lower end of the sternum). The color of the heart resembles white silk reflecting a deep crimson, and its shape is like a lotus flower that has not yet opened. When a man reaches the age of sixty, heart Qi (vital energy) gradually weakens, making him prone to incoherent speech and forgetfulness.

The heart weighs twelve liang. The vermilion Qi of the south communicates with the heart; the heart opens its orifice at the ears, corresponds in the body to the vessels, and the heart vessel issues from the Zhongchong point. The heart is the root of life and the dwelling place of the Shen (spirit). It commands all the zang-fu organs; when the heart’s Shen is bright, the body’s functions proceed normally, and therefore the heart is called the official of the sovereign. The heart is also known as the “Lingtai” (Spirit Terrace) and corresponds to the Qi of sighing. Thunder Qi communicates with the heart; the fluids of the heart manifest as sweat, and when pathogenic Qi of the kidneys invades the heart, a person readily sweats excessively.

The small intestine is the fu organ of the heart, pairing with it and taking charge of receiving and containing water and grains. The tongue is the official orifice governed by the heart: when heart Qi flows freely, the tongue can distinguish the five flavors; when the heart is diseased, the tongue becomes parched, curled and shortened, and taste discrimination is also impaired.

The heart unites with the vessels, its flourishing appearing in the facial complexion. If the blood vessels are empty and the quantity of blood insufficient to nourish the zang-fu organs, this indicates that the heart is about to fail. The heart corresponds to the south, summer, the heavenly stems Bing and Ding, the earthly branches Si and Wu, Fire, the Zhi musical note, the color red, the bitter taste and the scorched flavor; its De (Virtue) is ritual propriety, and its emotion is joy. Externally the heart corresponds to the Southern Peak, and in the heavens it communicates with the Jing (essence) Qi of Yinghuo (the ancient name for Mars). The heart pairs with the small intestine, governs the blood vessels, and also rules the tongue.

According to the statements of this chapter, when wind pathogen invades the heart the tongue contracts, resulting in inability to speak; obstruction of the blood vessels causes palpitations; inability of the tongue to perceive flavors indicates weakness of heart Qi; forgetfulness arises because the heart Shen fails to abide; repetitive speech stems from disorder of the heart Shen; frequent sorrow indicates injury to the heart; a preference for bitter flavors signals insufficiency of heart Qi; a greenish-black complexion is interpreted as coldness of heart Qi; a ruddy complexion indicates the absence of marked pathogenic factors in the heart. Pathogenic Qi of the lungs invading the heart makes a person talkative.

The heart corresponds to the Zhi note. When the heart is diseased, the “he” character formula may be employed. The ancients held that “he” is associated with damage to heart Qi, yet at the same time can quiet the heart and pacify the spirit. Therefore, when the heart Shen is clouded and disordered, a person will often spontaneously exhale “he”; diseases of the heart may be drained by the method of exhaling “he.”

Cultivation Methods

One commonly sits upright facing south in the early morning on the first-quarter-moon days or the first of the lunar month during the fourth and fifth lunar months. Knock the teeth nine times, rinse the mouth with water three times, then still the mind and concentrate the Shen (spirit). Visualize and inhale the “red Qi (vital energy) of the Li Palace” (the Li Palace refers to the directional position corresponding to the heart; the red Qi is the red breath that represents the heart), swallow the Qi three times, and then hold the breath for the duration of thirty respirations in order to replenish the heart Qi damaged by the he-exhalation method.

Methods for Observing Signs of Heart Disease

Heat in the heart may produce a flushed complexion and a full, overflowing pulse. When the heart is diseased the face first turns red and sores or ulcerations may appear in the mouth; pain may affect the chest, shoulders and flanks, both sides of the ribs, the back, the nose and the arms. Some people dream at night of a figure in red clothing holding a red knife or torch who comes to intimidate them. When heart Qi is weak there may be referred pain involving the chest, abdomen and lower back.

Another view holds that heart disease requires moistening: one should quickly eat salty foods to moisten, use bitter flavors to tonify and sweet flavors to drain; avoid wearing damp clothing and eating hot foods. The heart detests heat and also shuns water. Further signs include a throbbing sensation above the navel that feels hard when pressed, unbearable pain together with heart vexation, and heat in the palms and soles. There may also be dry mouth, a stiff tongue, pain in the throat and oral cavity, difficulty swallowing, sores in the mouth, confused memory, vexation and pain in the heart, or dreams of furnace smelting and similar matters.

One may take “Five Shen Pills” (a pill formula prepared from various shen-type medicinals): seven fen each of qinjiao, ginseng and danshen; ten fen each of xuanshen and dried ginger; five fen of shashen; eight fen each of suanzaoren and kushen powder. Pound the medicinals, sieve them, mix with honey and form into pills the size of phoenix-tree seeds. Take twenty pills on an empty stomach with ginseng decoction, twice daily.

The Six Qi Method

To regulate and treat the heart one may use the “he” syllable formula: first inhale slowly and at length through the nose, then exhale “he” from the mouth. The method of regulating Qi is the same as before; the sound of the breath should not be loud enough for one to hear it oneself. When the heart is diseased, perform three loud “he” exhalations followed by ten soft “he” exhalations in order to disperse labor-heat and oppression of the heart; once recovered one should stop, for excessive practice damages the body.

Monthly Dietary Taboos

In the fourth month do not eat garlic, which is said to cause illness of the heart.

The phrases “use three loud he and ten fine he \ldots” and the “method of monthly dietary taboos” that reappear at the end of the original text are repetitions of earlier material; they have been assigned above according to context to the Six Qi Method and the monthly dietary taboos respectively.

In the fourth month one should not eat garlic, as it easily causes the hair to turn white and fall out. In the fifth month one should not eat Chinese chives, lest they damage the heart Qi (vital energy); chives are also regarded as poisonous. During these two months one should likewise refrain from eating the hearts and kidneys of animals. If heart pain occurs, one may eat foods such as barley and wheat, as well as “yao and lei” (as in the original text; the specific foods intended remain unclear); salty foods are to be avoided.

Daoyin Method for Nourishing the Heart in the Fourth and Fifth Months

One may sit upright, clench both fists, and strike forcefully five times to the left and five times to the right, repeating the sequence five or six times. Alternatively, one may sit upright, raise one hand overhead as if supporting a heavy stone, then clasp both hands together with force and step upon them with the feet; each of these movements is performed five or six times. This practice is said to dispel wind pathogens and other discomforts from the chest. While practicing, hold the breath. After finishing, wait quietly for a moment, close the eyes, swallow the saliva three times, and knock the teeth three times before stopping. Daoyin here refers to the traditional method of nourishing the body through specific postures and movements.

Diagram of the Liver

When nourishing the liver, raise both hands overhead as if supporting a heavy stone, then clasp both hands together with force and step upon them with the feet; each of these movements is performed five or six times. The original text states that this can dispel wind pathogens and other discomforts from the chest. While practicing, hold the breath. After finishing, wait quietly for a moment, close the eyes, swallow the saliva three times, and knock the teeth three times before stopping.

Diagram of the Liver

To regulate and treat the liver one uses the “xu” character formula: exhaling while sounding “xu” is draining, while inhaling is tonifying. The liver belongs to Wood and is located in the lower left of the body, close to the heart. The liver has three lobes on the left and four on the right, its color resembling white silk reflecting a green hue. When a person reaches sixty years of age, liver Qi (vital energy) weakens, the liver lobes become thinner, gallbladder Qi gradually declines, and vision deteriorates. The liver weighs four jin and four liang, belongs to the East and appears green, communicating with the liver; it opens its orifice at the eyes and corresponds to the sinews in the body. The liver pulse belongs to Wood, the liver color is verdant green, and its shape is characterized by overlapping large and small parts.

The liver is the root of the body's endurance of toil and the dwelling place of the hun and po souls. The fluid governed by the liver is called “fan”; when pathogenic Qi of the kidney invades the liver, it causes excessive salivation. The gallbladder is the corresponding fu-organ of the liver and combines with it. The eyes are the external official orifices of the liver. When liver Qi flows freely, a person can distinguish the five colors; when liver Qi is excessive, the eyes become red and yellow.

The liver combines with the vessels, and the glory of the liver manifests in the nails. Slack sinews and vessels with the body unable to support itself are signs that liver Qi is about to expire. The liver belongs to the East, the spring season, the stems jia and yi, and the branches chen, yin, and mao; among the Five Phases (Wood, Fire, Earth, Metal, Water) it belongs to Wood; it corresponds to the jue musical note, the color green, the sour taste, and the odor of restlessness. Pathogenic Qi of the heart invading the liver makes one averse to restlessness; pathogenic Qi of the lung invading the liver makes one fond of laughter.

Externally the liver corresponds to the mountains of the East, and in heaven it communicates with the Year Star (Jupiter). During the three months of spring, one should visualize the Year Star within the liver, or visualize a stream of green Qi within the liver. The liver combines with the gallbladder, governing the eyes above and also governing the sinews. Therefore those with liver deficiency tend to have cramped sinews; dry skin indicates liver heat; dark spots appearing on the muscles indicate liver wind; a green complexion indicates excessive liver Qi; a preference for sour flavors indicates liver insufficiency; withered hair indicates damage to the liver; and excessive sweating of the hands and feet is taken to mean that the liver has no disease.

The liver governs the sinews, and when the liver is diseased one should practice the “xu” character formula. Xu is the manner in which liver Qi is vocalized, possessing the Qi of benevolence and harmony, and can be used to relieve injury and pain; the Jing (scripture) regards this as the natural principle.

During the three months of spring, on the morning of the first day of each month, sit upright facing east, knock the teeth three times, and hold the breath for nine respirations (the duration of nine breaths). Inhale the green Qi (vital energy) of the Zhen Palace (the direction representing the east in the Bagua (Eight Trigrams)), then swallow the Qi in nine portions to replenish deficiencies of liver Qi and receive the nourishment of the Green Dragon (the spirit representing the east and spring).

Method for Examining Liver Diseases

If the liver has heat, the left cheek will become red. When the liver is diseased, one may experience dim vision in both eyes, pain below the ribs that radiates to the lower abdomen, and emotions that are prone to sudden joy and anger. In cases of liver deficiency, one feels fearful, as though someone is coming to seize them; when liver Qi is replete, one is easily given to anger. Liver deficiency also brings aversion to cold; when cold Qi predominates, one dreams of mountain forests, trees, and gardens. If liver Qi rebels upward, there will be headaches, deafness, and swelling of the cheeks.

Another account states that liver disease is suited to dispersal, so one should promptly eat pungent foods to scatter pathogenic factors, use sour foods to tonify the liver, and pungent foods to drain the liver. One should avoid facing into the wind, as the liver detests wind pathogens.

When the liver is diseased, there may be a pulsing sensation to the left of the navel; pressing it feels hard and painful, with fullness and distension in the flanks and abdomen. The original text also contains the term “linmo,” whose meaning is unclear. There may also be obstructed urination and defecation, with a tendency to spasms of the sinews and vessels. When the liver is ill, the person is often drowsy and somnolent, with unclear vision as if flies are fluttering up and down before the eyes; there may also be extra flesh covering the eyes, halos appearing in the visual field, cold tears flowing, and redness and itching at the corners of the eyes. One may take Shengma Powder: Shengma, Huangqin, and Chongweizi, eight fen each; Zhizi, Yangmingzi, Cheqianzi, and Ganjiang, ten fen each; Kuhu and Longdan, five fen each. Pound the medicines and sieve them into powder. Take one fangcunbi (a spoonful as measured by the ancient instrument for powdered medicine) with warm slurry water at mealtime, twice daily.

The Six Qi Method

To treat liver diseases, the “xu” method may be used: inhale slowly and deeply through the nose, then exhale the sound “xu” from the mouth. For liver disease, perform thirty large xu exhalations and ten fine ones, which can help eliminate deficient heat in the liver and also relieve heat in the four limbs, dim vision, and various forms of vexing heat. Each xu exhalation should continue in an unbroken, continuous stream; cease once the illness is cured, as doing too much will instead cause harm.

In the first month one should not eat raw scallions, and even cooked scallions are best avoided. In the second and third months do not eat mengzi, small garlic, or the tender hearts of various plants, and also refrain from eating liver or lungs. Those with liver ailments are suited to hemp seeds, beans, and plums, and should avoid pungent foods.

The Daoyin method for the liver (Daoyin being a method of nurturing the body through postures and movements) is practiced in the first, second, and third months.

One may sit upright with the hands overlapping and pressed on the arms, slowly leading the body to stretch left and right, three to five times in each direction.

One may also sit upright, cross the hands and clasp them, then turn the wrists toward the chest three to five times. The text states that this eliminates accumulations in the liver as well as wind pathogens and toxic Qi (vital energy).

Spleen Diagram

When regulating the spleen one uses the “hu” method: exhalation drains while inhalation tonifies. The spleen occupies the central position in the upper body, covering the stomach (called the “great granary” in the original text), three cun above the navel. Its color is white with a yellow tinge. The character “qi” at the end appears to begin the following section.

To regulate the spleen one uses the “Hu” exhalation formula: exhaling drains the spleen while inhaling tonifies it.

The spleen lies in the center of the body, covering the stomach from above, about three cun above the navel, its color a blend of yellow and white. The ancients held that a man’s spleen Qi (vital energy) declines at seventy, leaving the skin dry and emaciated. The spleen weighs two jin two liang, belongs to the center and to yellow, and communicates with the spleen; its orifice is the mouth, it corresponds to the cheeks, and the spleen vessel issues from Yinbai.

The spleen is the pivot of the five viscera, the root of muscle growth and of the activities of intention. Grain Qi is transported and transformed by the spleen; the fluid that corresponds to the spleen is saliva. When pathogenic Qi of the kidney invades the spleen, saliva becomes excessive. The stomach is the fu-organ paired with the spleen; together they are the site that receives and transforms the five grains.

The mouth is the sense organ that corresponds to the spleen. When spleen Qi flows freely the mouth can distinguish all flavors; when the spleen is diseased the mouth grows dry, food cannot be taken, and taste is lost. The spleen unites with the muscles, whose condition mirrors the flourishing or withering of the spleen; wasted muscles were taken by the ancients as a sign that spleen Qi had already failed.

The spleen belongs to the center and to Earth, matching late summer and the closing days of each of the four seasons, corresponding to the stems Wu and Ji, the Gong note, the color yellow, the taste sweet, and the odor fragrant. When pathogenic Qi of the heart invades the spleen a person comes to dislike fragrance. Externally the spleen corresponds to the Central Peak (Mount Song) and communicates with the Jing (essence) of Zhenxing (Saturn). In late summer and during the last eighteen days of each season one may visualize Zhenxing residing in the spleen or contemplate yellow Qi within it. This is the visualization method of Daoist cultivation, the regulation of the viscera through inner contemplation.

The spleen is joined to the stomach, governs the mouth, and oversees the digestion of food. The scripture likens the spleen’s transforming action to millstones turning, converting raw hard food into something cooked and refined. Food that will not digest shows that this transforming function has gone awry; hard items that the spleen cannot grind readily become sources of illness. Thus disorder among the five viscera injures the spleen, and disorder of the spleen in turn injures the body’s root; when body and Shen (spirit) are damaged together, decline accelerates. The scripture therefore advises against hard, indigestible foods in order to preserve the body.

Lack of appetite indicates undigested food remaining in the spleen; frequent restlessness of mind and Shen shows that the spleen is unsettled; excessive eating shows spleen Qi in excess; difficulty swallowing shows spleen Qi in deficiency; a poor complexion shows that the spleen has been injured; a craving for sweetness shows insufficiency of spleen Qi. Muscles that are white, clean, and moist indicate that the spleen is free of obvious illness. Pathogenic Qi of the lung entering the spleen makes a person prone to singing.

Because the spleen belongs to Earth and occupies the center, illness of the spleen is treated with the “Hu” formula. Exhalation is the breath of the spleen; the ancients believed it could draw out and expel pathogenic evils from the organ. Those with internal heat may disperse the discomfort by exhaling.

A ruddy and fair complexion with smooth skin indicates that the spleen is free of disease. When pathogenic influences from the lungs invade the spleen, a person tends to sing a great deal. The spleen belongs to Earth among the Five Phases (Wood, Fire, Earth, Metal, Water). When the spleen is diseased, one should employ the “Hu” sound formula to regulate and treat it. “Hu” is the manner in which the spleen’s Qi (vital energy) is vocalized; its breath possesses the qualities of sincerity and harmony, which can disperse pathogenic factors from the spleen. Therefore, when one feels heat within the body, exhaling with the Hu sound can drive away this discomfort.

The method of cultivating spleen Qi is as follows. Every year on the morning of the first day of the last month of summer, as well as on the mornings of the eighteenth day at the close of each of the four seasons of spring, summer, autumn, and winter, sit upright, hold the breath five times, and then strike the Heavenly Drum (a health-preserving method of covering the ears with the hands and tapping the back of the head with the fingers) twelve times. Next, inhale the yellow Qi of the Kun Palace (the direction representing the earth and belonging to Earth), draw it into the mouth, and swallow it twelve times in order to replenish the depletion caused by practicing the “Hu” sound formula.

The methods of discerning diseases of the spleen are as follows. When the spleen is hot, the nose appears red, the complexion is yellow, and the flesh has a burning sensation. In spleen disease it is as if wind is circulating over the surface of the body, the skin is numb, the entire body feels oppressed and painful, the body is heavy, hunger arises easily, the muscles are numb and weak, the feet cannot walk, one may also be fond of making sounds, and the soles of the feet ache. When the spleen is deficient the abdomen is distended and full with rumbling in the intestines, watery diarrhea occurs, and although much food is eaten it cannot be digested. Manifestations of spleen wind include profuse sweating, aversion to wind, bodily fatigue, weakness of the four limbs, a slightly yellow complexion, and lack of appetite; on examination the nose appears yellow. The spleen abhors dampness, so bitter-flavored foods may be eaten to dry the dampness.

According to another account, spleen disease requires that the Qi mechanism be relaxed; one should promptly eat sweet-flavored foods to tonify the spleen and bitter-flavored foods to drain the spleen, while avoiding dampness because the spleen dislikes dampness. In spleen disease there may be a throbbing sensation around the navel that feels hard when pressed, accompanied by pain and rebellious Qi; there may also be acute pain in the small intestine, diarrhea, heaviness of both feet, and coldness of the meridians. When the spleen is diseased there may also be fullness and distension in both flanks, indigestion, frequent vomiting or retching, inability to eat, heaviness in the back and shoulders, Qi fullness rushing up to the chest, and puffy swelling of the four limbs. The original text recommends taking Helile pills composed of ten fen each of dried rehmannia and moutan bark, eight fen each of dioscorea, alisma, poria and peony, nine fen of cornus, four fen of long pepper, five fen of dried ginger, and seven fen of terminalia chebula peel. The medicinals are pounded and sieved, mixed with honey, and formed into pills the size of parasol-tree seeds. Twenty pills are taken on an empty stomach with a decoction of rehmannia.

The Six Qi Method.

To treat the spleen, one may use the “Hu” method of Tuna breathing: first inhale slowly and at length through the nose, then exhale from the mouth. When the spleen is diseased, exhale loudly thirty times and then gently ten times; this is said to dispel the pathogenic Qi (vital energy) of the spleen.

In treating the spleen, one may also exhale according to the method above. It is said this can eliminate various cold Qi and intense heat within the spleen, and it may be used for cholera, food stagnation that will not digest, numbness affecting one side of the body, and lumps inside the spleen. Exhale repeatedly and continuously, stopping once the condition has improved; breathing too much will damage the body.

Dietary taboos: Do not eat zhuyu in the sixth month, as this is said to easily cause red-and-white dysentery. Do not eat animal spleen, liver, or sheep blood in any of the four seasons. When the spleen is ill, japonica rice, dates, and mallow are suitable, while sour foods should be avoided.

The Daoyin method for the spleen is appropriate in the sixth month and during all four seasons. One may stretch one leg out far and pull both hands backward, doing so three to five times. One may also kneel on the ground, prop oneself up with both hands, turn the head to look back while applying force, and glare like a tiger, repeating this three to five times. These actions are said to help eliminate accumulations in the spleen as well as wind pathogens and toxic Qi.

Diagram of the Kidneys.

When treating the kidneys one employs the “chui” (blow) character formula. “Chui” belongs to the draining method, while “xi” (inhale) belongs to the tonifying method. Among the five zang organs the kidneys pertain to Water. The left is the kidney and the right is the Mingmen (Gate of Life); anteriorly they correspond to the navel and posteriorly they adhere to the lumbar spine, their color like white silk reflecting purple.

When a person reaches sixty years of age, kidney Qi (vital energy) begins to weaken and the hair and teeth wither accordingly. At seventy the functions of the body decline to their extreme; at ninety kidney Qi is exhausted and the meridians become empty. A person having kidneys is like a tree having roots. The kidneys weigh one jin and two liang. The north belongs to black, and black corresponds to the kidneys. The kidneys open their orifices at the anterior and posterior yin; they unite with the bones in the body, so that prolonged standing injures both the skeleton and the kidneys. The kidney meridian issues from the Yongquan point. The kidneys are the root of sealing and storing Jing (essence) and Qi, and they are also the place where Jing-Qi is stored.

Kidney Qi circulates through the upper, middle, and lower regions and is connected with the nourishing and protective functions of the meridians. In emotion and sound the kidneys correspond to groaning and also to yawning. Saliva corresponds to the kidneys; when the kidneys receive pathogenic qi a person produces abundant saliva. The bladder is the fu organ of the kidneys, and together they govern the body fluids. The ears are the external official orifices of the kidneys: when kidney Qi flows freely the ears can distinguish all manner of sounds; when the kidneys are diseased one may suffer deafness and wasting of the bones. The kidneys unite with the bones, and the nourishment of the skeleton is likewise related to the kidneys. If the bones waste to the point that one cannot rise, the ancients regarded this as a sign that kidney Qi is about to expire.

The kidneys correspond to the north, winter, the stems Ren and Gui, the branches Hai and Zi, Water, the Yu tone, the color black, the salty flavor, and the odor of decay. According to the theory of the Five Phases (Wood, Fire, Earth, Metal, Water), when pathogenic qi of the Heart enters the kidneys it causes a person to dislike the odor of decay. Externally the kidneys correspond to the Northern Peak; above they communicate with the Jing of the Chen star. During the three winter months one visualizes the Chen star residing within the kidneys, or alternatively visualizes black Qi inside the kidneys.

The kidneys unite with the bones and also govern the teeth; toothache is considered related to injury of the kidneys. The kidneys further govern the ears: inability to hear sounds may indicate kidney depletion; bone pain and loosening of the teeth may indicate kidney vacuity; teeth that sway with the wind are called kidney wind; pain in the ears is regarded as stagnation of kidney Qi; frequent yawning may mean the kidneys have received pathogenic qi; inability to straighten the waist may indicate insufficiency of kidney Qi; a black facial complexion may signal kidney decline; a purple and lustrous complexion is taken to mean the kidneys suffer no obvious affliction; rattling of the bones is considered weakness of kidney Qi. Pathogenic qi of the Lungs entering the kidneys also causes frequent groaning.

The kidneys correspond to the Yu tone, and therefore when the kidneys are diseased one should adopt the “chui” character formula. The Jing (scripture) holds that “chui” is the breath of the kidneys, capable of mobilizing kidney Qi and relieving kidney disorders. If Qi accumulates in the chest one may blow with force; when kidney Qi is sunk and stagnant, repeated blowing gradually opens and dredges the blockage.

Cultivation Methods

In the three winter months one should frequently sit upright facing north, sound the Golden Beam seven times, then draw the emitted breath back in. This relieves kidney disorders. If qi stagnates in the chest, exhale forcefully; when kidney qi sinks and stagnates, intensify the exhalation so that the breath gradually flows freely.

In the three winter months one should frequently sit upright facing north, sound the Golden Beam seven times, swallow the Jade Spring three times (Jade Spring being the saliva in the mouth), then facing north inhale the black qi of the Mysterious Palace, hold it in the mouth and swallow it in five portions to replenish the qi lost through exhalation.

Methods of Observing Kidney Disease

When the kidneys have heat the cheeks flush red. When the kidneys are diseased the complexion turns black, the teeth wither, the abdomen swells and the body feels heavy, together with panting, coughing, sweating and aversion to wind; weak kidney qi produces lumbar pain. Kidney wind shows itself in easy sweating of the neck and fear of wind, a sensation of blockage after swallowing food, and a tendency for the abdomen to fill; light clothing causes abdominal distension and cold foods produce diarrhea. Examination reveals a black, emaciated face with a swollen abdomen.

When the kidneys are invaded by dryness one should promptly eat acrid foods to moisten and nourish them. Another view holds that kidney disease calls for salty foods to firm the organ, bitter foods to drain it and salty foods to tonify it. Avoid hot foods and overly warm clothing, for the kidneys detest dryness and heat.

In kidney disease there may be a pulsing of qi below the navel; the pressed spot is hard and painful, accompanied by abdominal distension, indigestion, bodily heaviness and joint pain. Pain may also appear in the waist, hips and bladder, together with pain or numbness of the feet, dribbling incomplete urination, and hernia-like conditions. The original text repeats wording at this point.

Kidney Qi Pills are appropriate: ten parts dried rehmannia, ten parts Chinese yam, seven parts moutan bark, eight parts alisma, nine parts cornus, six parts poria, six parts cinnamon heart and four parts aconite. Pound and sieve the herbs, then form them with honey into pills the size of firmiana seeds. Take thirty pills with wine on an empty stomach, twice daily.

Methods of the Six Qi

When regulating the kidneys, employ the “blowing” method of Tuna breathing: inhale slowly through the nose and then blow the breath out through the mouth. If the kidneys are diseased, blow vigorously thirty times and gently ten times; this is said to relieve various kidney-related discomforts. Lower-back pain, cold knees, heaviness in the waist and legs, difficulty standing for long periods, weakened sexual function, ringing in the ears, or sores on the mouth and tongue are all classified as kidney ailments; vexing heat can likewise be regulated by repeated blowing. The blowing should be performed continuously without interruption; stop once the condition improves, as excessive practice will damage the body.

Regarding monthly dietary restrictions, in the tenth month do not eat Sichuan pepper, lest it cause dry mouth and give rise to red-and-white dysentery (dysentery with red or white mucus). In the eleventh and twelfth months avoid eating scaled or armored animals as well as kidney and spleen. When the kidneys are diseased it is suitable to eat soybean yellow sprouts (germinated soybeans) and “jun” (a plant whose precise identity is not specified in the original text); sweet foods should be avoided.

For the kidney Daoyin method, practiced during the three winter months, one may sit upright and raise both hands overhead as if lifting a heavy object while stretching the two flanks, repeating the movement three to five times. Alternatively, place both hands on the knees, bend the elbows and pull, performing the action on both left and right sides. Then stretch the body three to five times. One may also step the feet forward and backward, dozens of times on each side. These movements are said to expel wind pathogens and accumulations from the region of the waist, kidneys, and bladder. The term “du” in the text refers to the number of repetitions.

The foregoing concerns the five viscera; adding the gallbladder they are collectively called the six bowels. The gallbladder likewise receives water Qi and belongs to the same category as the Kan trigram (which symbolizes water) of the Bagua (Eight Trigrams), yet it cannot be treated identically with the other viscera and bowels; therefore a separate illustration of the gallbladder bowel is provided and placed afterward.

When regulating the gallbladder fu (the functional system of the gallbladder), emitting the “xi” sound is the draining method, while inhaling is the tonifying method. The gallbladder is attached to the liver, its color resembling white silk reflecting cyan, and it weighs three liang and three zhu. The gallbladder pairs with the bladder and governs the hair. Thus, withered hair indicates exhaustion of gallbladder Qi (vital energy); dry nails indicate deficiency of gallbladder Qi; dry hair and scorched body hair indicate wind in the gallbladder; a preference for bitter foods indicates insufficiency of gallbladder Qi. A complexion that is cyan with white showing through indicates that the gallbladder has no disease.

Cultivation Method

During the three months of winter, frequently sit upright in stillness, gather the mind, face north and inhale the black Qi of the so-called Mysterious Palace (Xuangong), hold it in the mouth and swallow three times, in order to replenish damaged gallbladder Qi and increase the fluids within the gallbladder. This is as described in the ancient Daoyin and Tuna methods of nourishing life.

Methods of Observing Diseases of the Gallbladder Fu

When the gallbladder is diseased, one often heaves long sighs, has a bitter taste in the mouth, vomits bile from the previous night, and feels fearful and restless in the heart, as if someone were coming to seize one. When gallbladder Qi is excessive, the spirit finds it difficult to settle and one’s actions and demeanor become erratic; when gallbladder Qi is weak, one is susceptible to cold, fears the cold and feels fearful, and may also experience dizziness. Deficiency and damage of gallbladder Qi can also result in dry nails and hair, red eyes, and possibly associated pain in the bladder, lower back, and lower abdomen. The gallbladder pairs with the liver, therefore when the gallbladder is diseased, one should also consult the methods for regulating the liver.

Daoyin Method for the Gallbladder Fu

One may sit upright with the soles of both feet pressed together, raise the head, grasp the ankles with both hands, then rise and shake the body, performing this three to five times. Alternatively, one may sit cross-legged, support oneself with both hands on the ground, lift the body while stretching the waist and back, performing this three to five times. The ancients held that these movements can expel wind pathogens and toxic pathogens from the gallbladder region.

The Tuna “Xi” Method for Treating the Gallbladder Fu

Inhale slowly and deeply through the nose, then exhale from the mouth while emitting the “xi” sound, thereby regulating the gallbladder fu. The original text states that this method can eliminate diseases of the gallbladder and also regulate cold Qi in the yin viscera (the yin organs of the body as described in Chinese medicine). For conditions such as sweating in the genital area, night sweats, a complexion lacking luster, fullness and distension of the small intestine, cold pain below the navel, dry mouth and astringent tongue, one may practice emitting the “xi” sound frequently, and the original text claims that the illness will then be cured.

The diagrams of the five viscera and six bowels given above select only the important contents for a brief explanation. Where the wording is therefore incomplete, the meaning may be inferred from the context.

The lungs, pharynx, heart, liver, spleen, kidneys, and gallbladder correspond respectively to the six methods of exhalation sounds such as “he,” “xu,” “hu,” “chui,” and “xi.” These six characters represent methods for regulating the Qi (vital energy) of the six bowels; they are not the names of deities. People ought to understand these methods. They are used to dispel illness and are not fetal breathing (taixi), a Daoist technique of inner nourishing respiration.

[Pronunciation notes] The character nuo is read as “nu-dao qie” and refers to the bending of the spine and the two flanks. Ke is pronounced like hai and has the sense of laughter. Hen is pronounced like jia and refers to illness. Ju is read as “cai-yu qie.”

Here ends the Chart of Supplementing and Draining the Five Viscera and Six Bowels of the Yellow Court Inner Scripture (Huangting Neijing Wuzang Liufu Buxie Tu).