五藏别论篇

Wu Zang Bie Lun

(The Different Functions Between the Hollow Organs and the Extraordinary Hollow Organs for Digestion and Elimination)

黄帝问曰：余闻方士，或以脑髓为藏[《太素》“为藏”下有“或以为府”四字]，或以肠胃为藏，或以为府，敢问更相反，皆自谓是，不知其道，愿闻其说。

Yellow Emperor asked: "I have heard different comments from diffent physicians, some take the brain and the spine cord as solid organs, some take them as hollow organs; some take the intestine and stomach as solid organs, some take them as hollow organs. They hold different opinions, but all insist on what they said is right. I don't know the reasons of their

different comments, and I hope you can tell me."

岐伯对曰:脑髓骨脉胆女子胞，此六者，地气之所生也，皆藏于阴而象于地，故藏而不写，名曰奇恒之府。夫胃、大肠、小肠、三焦、膀胱，此五者，天气之所生也，其气象天，故写而不藏，此受五藏浊气，名日传化之府，此不能久留输写者也。魄门亦为五藏，使水谷不得久藏。所谓五藏者，藏精气而不写也，故满而不能实。六府者，传化物而不藏，故实而不能满也。所以然者，水谷入口，则胃实而肠虚；食下，则肠实而胃虚，故日实而不满，满而不实也[明抄:无“满而不实”四字]。

Qibo answered:"The six organs of brain and spine cord, bone, vessel, gallbladder and womb of a woman are generated in accordance with the earth-energy, they store the essence and blood, like the thickness of the earth which loads all things. Their function is to store the essence and energy to nourish the body without letting it out to the outside of the body,

and they are called the 'Extraordinary Hollow Organs'.

"The five organs of stomach, large intestine, small intestine, triple warmer and bladder are generated in accordance with the heaven-energy, they work unceasingly, like the heaven opperating without stopping. They discharge without storing, and they are called the 'Hollow Organs for Digestion and Elimination'.

"This is to say the water, cereal and turbid-energy they received can not be retained in the body long, but, after being decomposed, the essence being transported and the dross being discharged respectively.

"The anus, which is supposed to be the sixth hollow organs also has the function of preventing the dross to remain in the body long.

"The function of the five solid organs is to store the essence without discharging, although they are filled often yet they are not substantialized. They are not like the stomach and intestine which are often substantialized with water and cereal.

"The function of the six hollow organs is to digest, absorb and transport the food, so, although they are often substantial, yet they can not be filled like the five solid organs. When the food is taken through the mouth, the stomach may be substantialized, but the intestine is then empty, and when the food enters into the intestine, the intestine is substantial, but the stomach is then empty.

帝曰:气口何以独为五藏主[《太素》“主”下有“气”字]?岐伯曰:胃者，水谷之海，六府之大源也。五味入口，藏于胃以养五藏气。气口亦[《何校云:“‘亦’当作‘手’ ”》]太阴也，是以五藏六府之气味[明抄、《类说》“气”下皆无“味”字]，皆出于胃，变见于气口。故五气入鼻，藏于心肺[《类说》引“于”下无“心”字]，心肺有病，而鼻为之不利也。凡治病必察其下，适其脉，观其志意，与其病也。

Yellow Emperor asked:"When one inspects only the pulse condition of Cun Kou by palpation, how can he know the conditions of the energies of the five solid organs, six hollow organs and the twelve channels?"

Qibo said:"The stomach is the sea of water and the source of the six hollow organs. All the five tastes are taken through the mouth, are stored in the stomach, and then being digested and transported by the spleen to nourish the blood and energy of the viscera. Qikou (Cunkou) pulse belongs to the Hand Taiyin lung channel, and the lung channel is dominating all the pulses. So, all energies of the five solid organs and the hollow organs are stemmed from the stomach, and their variations are all reflected on the Qikou pulse. When the five odours (foul, scorched, sweet, stink and rancid) enter the lung through the nose and cause the disease of lung, the function of the nose will be reduced.

"When one treats a disease, he must know first the urine and stool conditions, distinguishes and analyses the pulse condition, observes the spirit and the pathosis of the patient.

拘于鬼神者，不可与言至德[《太素》“德”作“治”]，恶于针石者，不可与言至巧，病[《太素》“病”上有“治”字]不许治者，病必不[《太素》作“不必”]治，治之无功矣。

"If the patient is very superstitious in believing in goasts and gods, it is not necessary to tell him the theory of treating; if the patient detests extremely the acupuncture and stone therapy, it is not necessary to tell him the skill related to the treating ; if the patient is reluctant to be treated, it is not necessary to treat him with difficulty. In such case, no expected curative effect can be harvested by any treatment."

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