Discussion on Six-Plus-Six System and the Manifestations of the Viscera
9.1 Huangdi asked, “I have heard that one year is composed of Liuliu Zhijie (six-six system) and human beings (invented a) Jiujiu Zhijie (nine-nine system) (to correspond to it). That is why there are three hundred and sixty-five Jie in the human body. I have heard about this system many years ago. But I do not know what it means.”
9.2 Oibo answered, “(Your Majesty’s) question is a genus one. Please let me say something about it. Liuliu Zhijie (six-six system) and Jiujiu Zhijie (nine-nine system) are used to decide Tiandu (the degrees of the heavens) and the number of Qi (the twenty-four solar terms). The Tiandu (the degrees of the heavens) is used to measure the movement of the sun and the moon. The Qishu (the solar terms) is used to label the growth and changes (of all the things in nature). The heavens pertain to Yang while the earth to Yin. The sun belongs to Yang while the moon to Yin. They move in certain regions according to certain order and along certain orbits. (In terms of the three hundred and sixty-five degrees of the heavens), the sun moves just one degree and the moon moves thirteen degrees in a day. So the long months and the short months altogether work out at three hundred and sixty-five days, (just the length of) a year. (Due to insufficiency of the months and) surplus of the solar terms, there is leap month. (The first thing is to) decide the beginning (of the winter solstice). Then Guibiao (an ancient Chinese sundial) (consisting of an elongated dial known as Gui and one or two gnomons known as Biao) (used for measuring the length of the year of 24 solar terms) is used to adjust (the solar terms) and calculate (the surplus of the solar terms) till the end of (a year). (In such a way) the Tiandu (the degrees of the heavens) (in motion) can be worked out.”
9.3 Huangdi asked, “I have understood the Tiandu (the degrees of the heavens). Now I want to know how the Qishu (solar terms) matches the Tiandu (the degrees of the heavens).”
9.4 Qibo answered, “The heavens follows the six-six system and the earth follow the nine-nine system. The heavens has Shiri (tendays), (After six times of the ten Tiangui (the Heavenly Stems) and the twelve Dizhi (the Earthly Branches) matching each other respectively,) one Jiazhi (sixty days) is accomplished and six Jiazhi (sixty days) make up one year. (That is the way to measure the length of) three hundred and sixty days. Since ancient times, (those who were/are expert in) understanding Tiandao (the law of celestial movement) knew/know that the root of life is Yin and Yang. The Jiuzhou (nine administrative regions in ancient China) and the Jiuqiao (nine orifices) are all connected with Tiangi (Heaven-Qi). The Tiangi (Heaven-Qi) evolves into the Wuxing (Five-elements), (while the wax and wane of) Yin and Yang (can be divided into) three stages respectively. The three make up the heavens, the three make up the earth and the three make up man. Three times three is nine. (On the earth) there are Jiuye (nine administrative regions); (in the human body,) there are Jiuzang (nine internal organs), including four Xingzang (the Zang-Organs that store spirit) which together match (the nine kinds of Tianqi).”
9.5 Huangdi said, “I have understood the six-six system and the nine-nine system. You have mentioned that the surplus of Qi makes up the leap month. I’d like to know what is Qi. Please explain in for me.”
9.6 Qibo answered, “This theory was kept secret by the Shangdi (the emperors or monarchs in ancient times) and I studied it from Xianshi (late master).”
9.7 Huangdi asked, “Please explain it for me.”
9.8 Qibo answered, “(The period of) five days is called one Hou, (the period of) three Hou is called one Qi (one solar term), (the period of) six Qi is called one Shi (season), is called one year. (In the seasons of a year, the phases of the Wuxing (Five-elements)) may dominate alternatively and respectively. The Wuyun (movement of Five-Elements) moves in order and dominates over respectively till the end of a year. And then a new cycle begins. This is also true of the division of the seasons and the solar terms in a year that continue endlessly. This is why it is said that one cannot be a good doctor (if he or she) does not know the addition (of Keqi(Subordinate-Qi)), the Sheng (exuberance) and Shuai (decline) of Qi as well as the causes of XU (Deficiency) and Shi (Excess) (in a year).”
9.9 Huangdi said, “Wuyun (movement of Five-Elements) moves incessantly without an end. What is its Taiguo (excess) and what is its Buji (insufficiency)?”
9.10 Qibo answered, “The alternation of Wuqing (Five-Elements) (is characterized by alternative domination and restriction, giving rise to the alternative) changes of Sheng (exuberance or predominance) and Xu (deficiency or insufficiency). This is a normal phenomenon.”
9.11 Huangdi asked, “How about Pingqi (Qi without excess and deficiency)?”
9.12 Qibo answered, “Pingqi means no excess and deficiency.”
9.13 Huangdi asked, “What is Taiguo (excess) and what is Buji (insufficiency)?”
9.14 Qibo answered, “There is (description) in the canons.”
9.15 Huangdi asked, “What is Suosheng (domination)?”
9.16 Qibo answered, “Spring dominates over late summer, late summer dominates over winter, winter dominates over summer, summer dominates over autumn and autumn dominates over spring. These are the Sheng (dominations) of the Wuxing (Five-Elements) in different seasons and after which the five internal organs are named.”
9.17 Huangdi asked, “How to know the Sheng (dominations)?”
9.18 Qibo answered, “(It’s important to) work out the time (of the solar terms), usually starting from spring. If (a solar term) precedes a season, it is called Taiguo (excess). Taigou (excess) usually damages (the Qi that it normally is) inferior to and over-restricts (the Qi that it usually) dominates over. (Such a phenomenon) is called Qiyin (excess of Qi). (If a season) has come but (the concerned solar term) has not appeared, this phenomenon is called Buji (insufficieny) which will leave (the Qi that it normally) dominates over at large, making the Qi it generates weakened and (the Qi that it is unually) inferior to more aggressive. (Such a phenomenon) is called Qipo (Qi-threatening). The so-called Qiuqizhi (obtaining its arrival) is to decide the time of Qi (solar terms). Wrong calculation of seasons and violation of (the relationship between the seasons and) Hou (solar terms) will make it impossible for doctors to treat (diseases caused by) endogenous (pathogenic factors).”
9.19 Huangdi asked, “Is there any possibility (that the Qi of the Five-Elements) dose not move in order?”
9.20 Qibo answered, “(The movement of) the Qi (of the Five-Elements) in nature cannot violate this rule. (If the Qi of the Five-Elements) dose not move in order, it is an abnormal phenomenon which will be harmful.”
9.21 Huangdi asked, “What harm will it bring to (the human body)?”
9.22 Qibo answered, “Abnormal (movement of the Five-Elements) will bring about diseases. (If the climate appearing in a season in which it) is dominated over (by the Qi of the phase or element due to be exuberant in the season, the diseases caused) are mild; (if the climate appearing in a season in which it) cannot be dominated over (by the QI of he phase or element that is in the season, the diseases caused) are serious. If complicated by other Xie (Evil) (at the same time), the condition is fatal. Diseases (caused by the climate that does) not appear in the season (in which the Qi of the phase or element that it normally restricts is not due to be exuberant) are mild while diseases (caused by the climate that) appears in the season (in which the Qi of the phase or element that it normally restricts is due to be exuberant) are serious. ”
9.23 Huangdi said, “Good! I have heard that the integration of Qi configures (things) and the (things) are named according to their difference (in configuration). Concerning the influence on all the things (in nature), which one is more important, the movement of the heavens and the earth, or the changes of Yin and Yang? Could you explain it for me?”
9.24 Qibo answered, “(Your Majesty’s) question is great. The heavens is so vast that it cannot be measured. The earth is so boundless that it cannot be surveyed. Since Your Majesty have asked such a question, please let me try to explain it. The grasses have five kinds of colors and the change of these five colors cannot be fully observed. The grasses have five kinds of flavors and the deliciousness of these flavors cannot be completely tasted. (People have) different partiality (for different things), and (they also have) different tastes (for colors and flavors). The heavens provide man with five kinds of Qi and the earth provides man with five kinds of flavors. When the five kinds of Qiare inhaled (into the body) through the nose and stored in the heart and the lung, (they tend to rise and) make the countenance ruddy and the voice sonorous. When the five kinds of flavors are taken in through the mouth and stored in the intestines and the stomach, their nutrients (infuse into the Five Zang-Organs) to nourish the five kinds of Qi. The harmony of Qi (Visceral-Qi) ensures the production of the Jinye (body fluid) and Shen (spirit).”
9.25 Huangdi asked, “How about Zangxiang (viscera and their manifestations)?”
9.26 Qibo answered, “The heart is the root of life and the house of Shen (spirit). The heart demonstrated its Hua (splendor) on the face, nourishing the blood vessels, pertaining to Taiyang within Yang and related to Xiaqi (Summer-Qi).” The lung is the root of QI and the location of Po. The lung demonstrates it s Hua (splendor) on the body hair, nourishing the skin, pertaining to Taiyin within Yang and related to Qiuqi (Autumn-Qi).The kidney manages closure and is the root of storage and the house of Jing (Essence). The kidney demonstrated its Hua (splendor) on the Fa (hair), nourishing the bones, pertaining to Shaoyin within Yin and related to Dongqi (Winter-Qi). The liver is the root of Baji (exhaustion) and the house of Hun (a kind of soul). The liver demonstrates its Hua (splendor) on the nails, nourishing the Jin (sinews), producing blood, associating with Suan (sour taste) and Cang (dark green), pertaining to Shaoyang within Yang and related to Chunqi. (Spring-Qi). The spleen, the stomach, the large intestine, the small intestine, the Sanjiao (triple energizer) and the bladder are the roots of granary and the location of Ying (Nutrient-Qi). These organs are called containers because they can store foods, transform waste materials and manage the transformation, absorption and discharge of the flavors. (the spleen) demonstrates its Hua (splendor) on the lips, nourishing the muscles, associating with Gan (sweet taste) and Huang (yellow color), pertaining to Zhiyin (supreme Yin) and related to Tuqi (Earth-Qi). All the eleven Zang (internal organs) mentioned above depend on the gallbladder (to bring their functions into full play).
“If the pulse of Renying is one time greater than usual, it indicates that the disease is in Shaoyang; if it is twice greater than usual, it indicates that the disease is in Taiyang; if it is three times greater than usual, it indicates that the disease is in Yangming; if it is more than four times greater than usual, it causes Geyang (blockage of Yang). If the pulse of Cunkou is one times greater than usual, it indicates that the disease is in Jueyin; if it is twice greater than usual, it indicates that the disease is in Shaoyin; if it is three times greater than usual, it indicates that the disease is in Taiyin; if it is more than four times greater than usual, it causes Guanyin (closure of Yin). If both the pulses of Renying and Cunkou are more than four times greater than usual, it will causes Guange (marked by extremely vigorous pulse), making it impossible to communicate with the Jingqi (Essence-Qi) of the heavens and the earth, (eventually) leading to death.”
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六节脏象论篇第九
原文：
9.1 黄帝问曰：“余闻天以六六之节，以成一岁，人以九九制会，计人亦有三百六十五节，以为天地，久矣，不知其所谓也？”
9.2 岐伯对曰：“昭乎哉问也！请遂言之。夫六六之节，九九制会者，所以正天之度，气之数也。天度者，所以制日月之行也；气数者，所以纪化生之用也。天为阳，地为阴，日为阳，月为阴，行有分纪，周有道理。日行一度，月形十三度而有奇焉。故大小月三百六十五日而成岁，积气余而盈闰矣。立端于始，表正于中，推余于终，而天度毕矣。”
9.3 帝曰：“余已闻天度矣，愿闻气数何以和之？”
9.4 岐伯曰：“天以六六为节，地以九九制会。天有十日，日六竟而周甲，甲六复而终岁，三百六十日法也。夫自古通天者，生之本，本于阴阳。其气九州九窍，皆通乎天气，故其生五，其气三。三而成天，三而成地，三而成人。三而三之，合则为九，九分为九野，九野为九脏。故形脏四，神脏五，合为九脏以应之也。”
9.5 帝曰：“余已闻六六之节九九之会也，夫子言积气盈闰，愿闻何谓气？请夫子发蒙解惑焉。”
9.6 岐伯曰：“五日谓之候，三候谓之气，六气谓之时，四时谓之岁，而各从其主治焉。五运相袭，而皆治之，终？之日，周而复始，时立气布，如环无端，候亦同法。故曰：不知年之所加，气之盛衰，虚实之所起，不可以为工矣。”
9.9 帝曰：“五运之始，如环无端，其太过不及何如？”
9.10 岐伯曰：“五气更立，各有所胜，盛虚之变，此其常也。”
9.11 帝曰：“平气何如？”
9.12 岐伯曰：“无过者也。”
9.13 帝曰：“太过不及奈何？”
9.14 岐伯曰：“在经有也。”
9.15帝曰：“何谓所胜？”
9.16 岐伯曰：“春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得五行时之胜，各以气命其脏。”
9.17 帝曰：“何以知其胜？”
9.18 岐伯曰：“求其至也，皆归始春，未至而至，此谓太过，则薄所不胜，而乘所胜也，命曰气淫。至而不至，此谓不及，则所胜妄行，而所生受病，所不胜薄之也，命曰气迫。 所谓求其至者，气至之时也。谨候其时，气可与期，失时反候，五治不分，邪僻内生，工不能禁也。”
9.19 帝曰：“有不袭乎？”
9.20 岐伯曰：“苍天之气，不得无常也。气之不袭，是谓非常，非常则变矣。”
9.21 帝曰：“非常而变奈何？”
9.22 岐伯曰：“变至则病，所胜则微，所不胜则甚，因而重感于邪，则死矣。故非其时则微，当其时则甚也。”
9.23 帝曰：“善。余闻气合而有形，因变以正名。天地之运，阴阳之化，其于万物，孰少孰多，可得闻乎？”
9.24 岐伯曰：“悉乎哉问也！ 天至广不可度，地至大不可量，大神灵问，请陈其方。草生五色，五色之变，不可胜视，草生五味，五味之美，不可胜极，嗜欲不同，各有所通。天食人以五气，地食人以五味。五气入鼻，藏于心肺，上使五色修明，音声能彰。五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。”
9.25 帝曰：“脏象何如？”
9.26 岐伯曰：“心者，生之本，神之处也，其华在面，其充在血脉，为阳中之太阳，通于夏气。肺者，气之本，魄之处也，其华在毛，其充在皮，为阳中之太阴，通于秋气。肾者，主蛰，封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。肝者，罢极之本，魂之居也，其华在爪，其充在筋，以生血气，其味酸，其色苍，此为阳中之少阳，通于春气。脾、胃、大肠、小肠、三焦、膀胱者，仓廪之本，营之居也，名曰器，能化糟粕，转味而入出者也，其华在唇四白，其充在肌，其味甘，其色黄，此至阴之类，通于土气。凡十一脏取决于胆也。
故人迎一盛，病在少阳；二盛病在太阳；三盛病在阳明；四盛以上为格阳。寸口一盛，病在厥阴；二盛病在少阴；三盛病在太阴；四盛以上为关阴。人迎与寸口俱盛四倍已上为关格，关格之脉赢，不能极于天地之精气，则死矣。”
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