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NAN-CHING Paul U. Unschuld(Translated & Collated Commentaries)

Chapter Three: The Depots and the Palaces (Difficult Issues 30-47)

(here, Difficult Issues 30-35).

THE THIRTIETH DIFFICULT ISSUE

Overview: Elucidation of the concepts of constructive and protective influences, and introduction of

the idea that the depots and palaces are supplied with influences by the stomach directly.

Unschuld’s Translated & Collated Commentaries

(1)-(9) Ting Te-yung: Once man is endowed with life through the true influences of heaven, the water

he drinks and the grains he eats enter the stomach. From there they are transmitted to the five depots

and six palaces where they are transformed into essence and blood. Both essence and blood have

clear and turbid [portions]. The clear [portion] of the essence turns to the lung where it supports the

true influences of heaven. Its turbid [portion] strengthens the bones and the marrow. Hence, the clear

[portion] in the blood turns to the heart where it nourishes the spirit. The turbid [portion] of the blood

provides external splendor to the flesh. The clear [portion] proceeds inside the vessels; the turbid

[portion] proceeds outside the vessels. Wei ("protective") has the meaning of wei-hu ("to protect").

Yang: Ying ("constructive") is written here as jung) ("brightness"). Jung has the meaning of jung-hua

("splendor"), that is to say, man's hundred bones and the nine orifices receive their splendor from

these blood-influences. Ying ("constructive") stands for ching-ying ("to build up"). That is to say, the

movement in the conduit-vessels continues without stop; it links the [entire] human body and

provides it with long life. The two meanings [of ying and of jung] are identical here. Wei

("protective") stands for hu ("to guard"). That is, man has aggressive influences proceeding outside

the conduit-vessels. At day they proceed through the body, and at night they proceed through the

depots to protect the human body. Hence, they are called "protective" influences. Man's yin and yang

influences meet in the head, in the hands, and in the feet. Their flow revolves [through the organism]

without end. Hence, [the text] states: "Like a ring without end." The heart [is associated with] the

constructive [influences, i.e.,] the blood. The lung [is associated with] the protective influences. The

flow of the blood relies on the [movement of the protective] influences. The movement of the

[protective] influences follows the blood. They proceed [through the organism] depending on each

other. Hence, one knows that "constructive and protective [influences] follow each other."

Yü Shu: "The scripture states: 'Man receives his influences from the grains. The grains enter the

stomach, from which they are transmitted to the five depots and six palaces'." That is to say, water

and grains enter the mouth and move down into the stomach. The stomach transforms the grains into

influences. [These influences] are transmitted upward into the lung. The lung masters the influences.

[These] influences are the protective [influences]. The stomach transforms the water and transmits it

upward into the heart. The heart generates the blood. The blood constitutes the constructive

[influences]. The [protective] influences represent the exterior; they proceed outside of the vessels.



The blood represents the interior; it proceeds inside the vessels. Both depend on each other in their

movement. Hence, in one day and one night they circulate fifty times through the body; then they

meet again in the hand-great-yin [conduit. The conduits are tied to each other] like a ring without end;

they pour [their contents] into each other, creating a revolving movement. The [Nan-]ching states:

"The clear influences become the constructive [influences]; the turbid influences become the protective

[influences]." If one looks closely at the meaning of clear and turbid, exactly the opposite statement

would have been correct. I fear that this is a mistake in writing that has occurred in the course of

tradition. In the [treatise] "Yin yang ying-hsiang lun" [of the Su-wen] it is stated: "The clear is yang; it

fills the four extremities. The turbid is yin; it turns to the six palaces." That is the meaning.

Hua Shou: This chapter corresponds to what is said in the eighteenth chapter of the Ling-shu.

However, for [the sentence], "the grains enter the stomach, from which ... are supplied with

influences [by the stomach]," the Ling-shu states: "The grains enter the stomach which transmits them

to the lung. From there all the five depots and six palaces receive their influences." That is a minor

difference.

Chang Shih-hsien: Jung ("brightness"; here, "constructive") stands for hua ("splendor"). Wei

("protective") stands for hu ("to protect"). Man's root and basis are his drinks and his food; they

maintain his existence. Hence, man receives his influences from the grains. The grains enter the

stomach,2 from which their essential influences flow out to be transported upward to the spleen. The

influences of the spleen distribute the essential [influences] further to the five depots and to the six

palaces. They all [are supplied with] the influences of the grains in the stomach. The clear [portion] of

these influences turns—as soon as the yin [phase of the day] emerges after the wu [hour]3—into

constructive [influences]. The turbid [portion] of these influences turns—as soon as the yang [phase

of the day] emerges after the tzu [hour]4—into protective [influences]. The constructive [influences]

are associated with the yin; they rule the interior. When they enter the conduits, they proceed inside

the vessels. The protective [influences] are associated with the yang; they rule the exterior. When they

enter the conduits they proceed outside of the vessels. Both circulate [through the organism] without5

break; after fifty passages they have circulated through the [entire] body. The next morning, at the yin

hour, they have another great meeting in the hand-great-yin [conduit]. The yin and the yang

[influences proceed] in mutual succession through the twelve conduits like an annular movement

revolving without end. Hence, one knows that the constructive and the protective [influences] follow

each other in their flow.

Hsü Ta-ch'un: These are the words of the treatise "Ying wei sheng hui" of the Ling[-shu]. In the text

of that scripture, though, following the sentence "the grains enter the stomach" are the four words i

ch’uan yü fei ("which transmits them to the lung"). Then the text continues: "From there all the five

depots and six palaces receive their influences." The meaning of this [passage] is quite clear. Here

now, [in the Nan-ching], those four words are omitted. How could the stomach introduce [anything]

directly into the five depots and six palaces? The consequences of this passage are very significant;

how could it be shortened by that sentence? That amounts to a distortion of the pattern of the

transmission [of the influences] through the depots and palaces.



Tamba Genkan: Jung is identical with ying; both have the meaning of huan-chou ("to encircle"). The

Ling-shu has a treatise entitled "Wu-shih ying"; it elucidates the number of times the influences pass

through the human [body each day]. Then there is a treatise entitled "Ying-ch'i". It states: "The ways

of the ying influences [in the body start with] the intake of the grains as the treasure [on which

existence depends]. The grains enter the stomach, from which [their influences] are transmitted to the

lung. They flow into the center and spread through the external [regions of the organism]. The very

essential [portions] move through hidden conduits; they circulate continuously without coming to an

end. When they arrive at the conclusion [of their course], they start anew." Furthermore, the treatise

"Ying wei sheng hui" [also of the Ling-shu]—it corresponds to the present paragraph— contains the

words ying chou pu hsi ("they circulate without break"). The meaning is always the same. Now, if

we check the Shuo-wen [chieh-tzu], it says: "Ying means shih-chü ("to settle"). It derives from [the

character] kung ("residence") and has the pronunciation of ying." This does not correspond to the

meaning of huan-chou ("to encircle"). However, ying was read as huan ("circle") in old times. In the

chapter "Wu tu" of the Han-fei tzu, it is said: "[In ancient times] when Ts'ang Chieh created the

system of writing, he used the character for 'private' to express the idea of self-centredness

(tzu-huan), and combined the elements for 'private' and 'opposed' to form the character for

'public'."6 The Shuo-wen [chieh-tzu] quoted the Han Fei tzu but wrote: "He used the character for

'private' to express the idea of self-centredness (tzu-ying), and combined the elements for 'opposed'

and 'private' to form the character for public. " . . . The ying in ying wei carries the meaning of huan,

too. The treatise "Mai-tu" of the Ling-shu states: "The [yin] walker-vessel joins the [foot-]great-yang

[conduit] and the yang walker[-vessel] and proceeds upward. When the influences [of these vessels]

circulate (huan) together, they will moisten the eyes. When the influences do not circulate (jung), the

eyes will not be able to close." Here, then, huan and jung are used interchangeably. This is further

evidence. When Yang commented that jung stands for jung-hua, while ying stands for ching-ying, he

distorted the message of the [Nei-]ching.

(1) Hsü Ta-ch'un: Hsiang-sui ("follow each other") is to say that they are united and proceed

together.

Liao P'ing: This refers to the two paths, one of which is in accordance with the proper direction and

one of which is contrary to it. That is also expressed in the saying, "husband and wife have the same

way but they take different roads." [The present passage] by no means states that [the constructive

and the protective influences literally] follow each other in their movement. If they were [literally]

following each other, [the text] could not say that they meet [each other]. Hsü [Ta-ch'un]

misinterpreted this metaphor. He believed that the constructive and the protective [influences] proceed

together through one vessel.

Nanking 1962: Hsiang-sui has the meaning "united with each other and proceeding together."

Unschuld’s footnotes

2. The text has wei. That must be a mistake for wei ("stomach").

3. The wu hour lasts over noon from 11a.m. to 1p.m..

4. The tzu hour lasts over midnight from 11p.m. to 1a.m.



5. The text has kung. That must be a mistake for wu ("without").

6. Cf. Burton Watson (transl.), Han Fei Tzu: Basic Writings (New York, 1964, p. 106).

THE THIRTY-FIRST DIFFICULT ISSUE

Overview: Innovative reinterpretation of the concept of the Triple Burner as a functional description

of the upper, central, and lower groups of organs in the body.


(1) Hsü Ta-ch'un: Pin ("supplied") stands for shou ("receives"). ["Where does it start and where

does it end"] refers to origin and conclusion of its conduit. Chih ("disorders regulated") is identical

with the chih in hsien-chih ("governing district"); [it refers to] the place where [the three sections of

the Triple Burner] are located.

Liao P'ing: The text of the [Nei-]ching is quite clear on this. Why should anybody make it the subject

of a question?

(2) Yang: Chiao ("burner") stands for yüan ("origin"). Heaven has the influences of the three

originals;2 they serve to generate and form the ten thousand things. Man reflects heaven and earth.

Hence, he too has the influences of the three originals to nourish the form of the human body. All

three [sections of the Triple] Burner occupy a definite position and still they do not represent a proper

depot.

Li Chiung: The Triple Burner [has been compared in the Su-wen] with the official responsible for

maintaining the ditches; the passageways of water originate from there.3 The passage of the water

enters [the organism] through the upper [section of the Triple] Burner and leaves it through the lower

[section of the Triple] Burner. The tan-chung is the sea [in which all] influences [end]; it is located

three inches below the navel.4 Thus one knows that [the Triple Burner] represents conclusion and

start of the [course of of the] influences.

Hua Shou: The depots and palaces of the human body have form and shape; they are supplied [with

influences] and they are generated. For instance, the liver receives influences from the [phase of]

wood and is generated by the [phase of] water. The heart receives influences from the [phase of] fire

and is generated by the [phase of] wood. There is no exception. Only the Triple Burner has no form

and shape, and it is supplied and generated by nothing but the original influences and the influences

[sent out] by the stomach. That is why [the text] states: "It encompasses the passageways of water

and grain [in the organism]; it represents conclusion and start of [the course of] the influences."

(1)-(2) Chang Shih-hsien: Pin ("supplied") stands for pin-fu ("endowed"). Sheng ("generated")

stands for fa ("to emit"). Shih ("start") stands for ch'i ("to emerge"). Chung ("end") stands for chih

("stop"). The Triple Burner is supplied with influences moving in the supervisor [vessel] as provision

of its beginning; it relies on the influences of the grains in the stomach as provision for its

[continuing] generation. It is the official responsible for the maintenance of the ditches; the waterways

originate from it. Water and grains enter [the organism] through the upper [section of the Triple]

Burner; they leave through the lower [section of the Triple] Burner. The tan-chung is the sea [in

which all] the influences [end]. A second "sea [in which all] the influences [end, " i.e., a ch'i-hai



hole] is located one and a half inches below the navel. Hence, one knows that [the Triple Burner]

represents the conclusion and the start of the [course of the] influences.

(2) Hsü Ta-ch'un: This is a general summary of the meaning of the Triple Burner. It says that [the

Triple Burner] is supplied and generated by water and grains, and that it constitutes the start and

conclusion of the [course of the] influences.

(3) Yang: [The region] from the diaphragm upward is called the upper [section of the Triple] Burner.

It masters the emission of yang influences, providing warmth to the space between the skin and the

flesh. That resembles the gentle flow of fog. The "upper opening of the stomach" [is a] hole that lies

two inches five fen below the sternum.

Yü Shu: Tan-chung is the name of a hole. It is a hole situated exactly in the center between the two

breasts. The influences of the controller vessel are emitted from here. The Su-wen states: "The tan-

chung is the emissary among the officials." It masters the distribution of influences into the yin and

yang [sections of the organism]. When the influences are balanced, and when one's mind reaches into

the distance, happiness and joy originate. That is [what is] meant by "distribution of influences."

Hence, [disorders in the upper section of the Triple Burner] are regulated through [a hole located] in

the center [between the breasts]. The upper [section of the Triple] Burner is responsible for the entry

of water and grains [into the organism]. It takes in but it does not discharge. When [the upper section

of the Triple Burner] has an illness, that is expressed only in terms of "cold" and'"hot." In case of a

depletion one fills its heart;5 in case of repletion one drains its lung. If one treats [illness] like this, not

one failure will occur in ten thousand cases. The Ling-shu ching states: "The upper [section of the

Triple] Burner resembles fog." That is to say, when it passes the influences, that resembles mist

gently flowing into all the conduits. In other words, the influences of the stomach and the influences

distributed by the tan-chung are poured downward by the lung into all the depots. The [Nei-]ching

states: "The lung passes the influences of heaven." That is the meaning implied here.

Hua Shou: Chih ("disorders regulated") is equal here to ssu ("to oversee"); it corresponds to the chih

in chün hsien chih ("a governing district"). That is to say, [the tan-chung hole, the t'ien-shu hole, and

the yin-chiao hole] are the locations where the three [sections of the Triple] Burner are located.

According to other [commentators], chih should be read in the second tone as "when the three

[sections of the Triple] Burner have an illness, treatment should be applied at these locations." That is

a [reference to the] technique of needling. The Triple Burner represents the minister-fire. Fire is

capable of spoiling and processing the ten thousand things. [The character] chino ("burner") is

derived from "fire"; it, too, [refers to] influences which spoil things. The meaning is to be taken from

the terms.

Hsü Ta-ch'un: Ke ("diaphragm") stands for ke ("to screen off"). Below the heart is a membrane

screening off the turbid influences. It is called ke.

(4) Yang: [The region] from the navel upward is called the central [section of the Triple] Burner. It

transforms the taste[-influences] of water and grain, and it generates the blood with which it

nourishes the five depots and six palaces, as well as the [entire] body. The "central duct" [is a] hole

that lies four inches below the sternum.



Yü Shu: The central [section of the Triple] Burner includes spleen and stomach. When the central

[section of the Triple] Burner has an illness, that is expressed only in terms of "cold" or "hot." In case

of a depletion? one fills its stomach; in case of repletion, one drains its spleen. If one treats [illness]

like that, not one failure will occur in ten thousand cases. The Ling-shu ching states: "The central

[section of the Triple] Burner resembles foam." That is to say, it spoils and processes the water and

the grains. "Its [disorders are] regulated to the sides of the navel"—[that is to say], both to the left and

to the right of the navel, at a distance of one inch each, emerge the stomach vessels of the

foot-yang-brilliance [conduits]. To the sides of the navel are the t'ien-shu holes [of these conduits].

The central [section of the Triple] Burner controls spleen and stomach. Hence, its [disorders] are

regulated at that conduit. Hence, [the text] states: "To the sides of the navel."

(5) Yang: [The region] below the navel is called lower [section of the Triple] Burner. One inch below

the navel is the yin-chiao hole. [The lower section of the Triple Burner] masters the timely passage

downward of the stools. Hence, [the text] states: "It [masters] discharge but does not take in."

Yü Shu: When the lower [section of the Triple] Burner has an illness, that is expressed only in terms

of "cold" or "hot." In case of a depletion one fills its kidneys; in case of repletion one drains its liver.

If one treats [illness] like that, not one failure will occur in a thousand cases. The Ling-shu ching

states: "The lower [section of the Triple] Burner resembles a ditch." That is to say, the bladder

controls the water. The Su-wen states: "The Triple Burner represents the official responsible for

maintaining the ditches. The waterways originate from there." One inch below the navel is the

meeting-point of the three yin [conduits] of the feet with the controller vessel. The [disorders of the

lower section of the Triple Burner are] regulated here because the [entire] lower [region of the body]

is linked [to this meeting-point].

Li Chiung: [The lower section of the Triple Burner] separates the water and the grains which were

taken in through the upper [section of the Triple] Burner. The clear [portions] become urine; the

turbid [portions] become feces. They are then transmitted to the outside.

Hsü Ta-ch'un: The clear [portions] enter the bladder and become the urine; the turbid [portions] enter

the large intestine and become the dregs.

(6) Yang: The ch'i-chieh ("street of influences") is a passageway of the influences. The Triple Burner

masters the passage of the influences. Hence, [the text] states: "It collects [its influences] at the

ch'i-chieh." Chieh ("street") stands for ch'ü ("crossing"). Ch'ü is a place where four roads reach

[into different directions]. Another copy [of this text] says ch'ung ("through-way"). That is not the

language of Pien Ch’io. Hence, when Mr. Lü recorded this [term], he said that it appeared in "another

copy" and that, because of its meaning, it should not be used.

Yü Shu: The ch'i-chieh [holes] are located in a distance of two inches on both sides of the center in

the hair of the lower abdomen. At these [two] holes, the influences of the foot-yang-brilliance vessel

are emitted. It has been said that the Triple Burner masters the influences of the three originals, and

that it collects [its influences] at the ch'i-chieh. This ch'i-chieh is called ch'i-ch'ung in the Chen-

ching. Ch'ung ("through-way") means t'ung ("to pass through"). That is not different from ssu-ta

("reaching into four directions"). It is quite possible to retain both [terms—namely, ch'i-chieh and

ch'i-ch'ung]! Why is the ch'i-chieh regarded as the [place] where [the Triple Burner] collects [its



influences]? Because the stomach [which is associated with] the foot-yang-brilliance [conduit]

transforms the grains to influences. The Triple Burner masters the influences of the three originals.

Hence, the ch'i-chieh is regarded as [the place] where [the Triple Burner] collects [its influences].

Hua Shou: In my opinion, the sentence "its palace is situated at the street of influences" is either an

erroneous abridgment [of a longer passage] or a [mistaken] amendment. The Triple Burner [itself] is

one of the body's palaces. Its conduits are the hand-minor-yang and the hand-heart-master [conduits].

It can be treated through both of them. Therefore, it does not need to have a palace of its own.

Hsü Ta-ch'un: Fu ("palace") is equal to she ("shelter"). It has the meaning of "storage and

accumulation." That is to say, the influences [of the Triple Burner] are stored and accumulated here.

Mr. Hua expressed the opinion that this sentence is an erroneous abridgment [of a longer passage].

That is incorrect.

(1)-(6) Hsü Ta-ch'un: The [treatise] "Ku k'ung lun" of the Su[-wen states]: "The through-way vessel

starts from the 'street of influences'." The commentary says: "That is a hole on the foot-

yang-brilliance conduit; it is located at the hairline on both sides [of the center]." The treatise "Jung

wei sheng hui"6 of the Ling[-shu] states: "The upper [section of the Triple] Burner emerges from the

upper opening of the stomach. It ascends together with the throat. It penetrates the diaphragm and

spreads into the chest. It proceeds to the armpits, and follows the great-yin section [of the conduits].

Then it returns to the yang-brilliance [conduit] and ascends to the tongue. Again, it descends and

[meets with] the foot-yang-brilliance [conduit]. Normally, [its influences, i.e., the protective

influences,] proceed together with the constructive influences, completing twenty-five passages

during the yang [period of one day] and twenty-five passages during the yin [period of one day]. That

amounts to one circulation. Hence, after fifty passages they meet again with the hand-great-yin

[conduit]. The central [section of the Triple] Burner, too, is associated with the center of the stomach.

It emits [its influences] upward after the upper [section of the Triple] Burner [has done so]. The

influences received by the [central section of the Triple] Burner are gushing dregs and steaming

liquids. The essential and subtle [portions] of these [dregs and liquids] are transformed and flow

upward into the vessel [associated with the] lung. There they are transformed into blood. Nothing is

more valuable concerning the maintenance of life in one's body than the [blood]. Hence, it alone may

move through hidden conduits. It is named 'constructive influences'. The lower [section of the

Triple] Burner separates [the essential from the dregs and transmits them to] the coiled intestine, from

which [the liquid portions] leak into the bladder. Hence, water and grains are normally present in the

stomach simultaneously. They become dregs and move down together. When they reach the large

intestine, they enter the [realm of the] lower [section of the Triple] Burner. [The liquid and the solid

dregs] leak downward together. The liquid [portions] are then strained off; they follow the lower

[section of the Triple] Burner and leak into the bladder." It is also said that the constructive

[influences] emerge from the central [section of the Triple] Burner, while the [influences of the

stomach emerge from the lower [section of the Triple] Burner. The Su[-wen treatise] "Ling lan mi tien

lun" states: "The Triple Burner is the official responsible for the maintenance of the ditches. The

waterways emerge from there." If one takes all these textual passages into consideration, the meaning

[of the Triple Burner] becomes even more obvious.



Yeh Lin: [It is stated that] the upper [section of the Triple] Burner is located below the diaphragm

because its upper layer is attached to the lower layer of the diaphragm. Its influences move upward

from below; they disperse in the chest and evaporate—like steam—into the skin and the pores.

Hence, [the upper section of the Triple Burner ends] at the upper opening of the stomach; it is

responsible for intake but not for discharge. Its [disorders are] regulated at the tan-chung hole which

belongs to the controller vessel. This [hole] is located—on the basis of the individually standardized

inch—one inch and six fen below the yü-t'ang [hole]. That is where the influences of the controller

vessel are emitted. [The text states:] "The central [section of the Triple] Burner is located in the central

duct of the stomach" because it includes the liver and encloses the stomach. Its [disorders are]

regulated at the t'ien-shu [holes] to the sides of the navel. That is a hole of the stomach-vessel. [The

central section of the Triple Burner] functions in the central duct of the stomach. This central duct is a

location where the twelve conduits originate and where they meet, and it is the place where yin and

yang [portions] of the meat [consumed] are finished. Hence it is called kuan. The lower [section of

the Triple] Burner is located exactly at the upper opening of the bladder. That is a separation line

represented by the lan gate. From there the clear [portions] enter the bladder where they become

influences and urine. The turbid [portions] enter the large intestine where they become dregs and

waste. Hence, [the lower section of the Triple Burner] masters discharge but not intake; it serves as a

transmitter. Its [disorders] are regulated below the navel at the yin-chiao hole of the controller vessel.

The [treatise] "Ling-lan mi-tien lun" of the Su-wen states: "The Triple Burner is the official

responsible for the maintenance of the ditches. The waterways originate from there." That is [what is]

meant here. As to its location on the "street of influences," the ch'i-chieh [holes] are located on both

sides of the [center of the] hairline. They represent holes on the foot-yang-brilliance [conduits]. That

is the root and the origin of the Triple Burner; it is the location of the influences. It is a fatty

membrane emerging from the tie between the kidneys. The Triple Burner is associated with the

residence of the minister-fire. The nature of fire is to ascend from below. Hence, the [treatise]

"Ching-mai pieh-lun" of the Su-wen states: "Drinks enter [the organism] through the stomach where

their essential influences float off, moving upward to the spleen." That is a reference to the central

[section of the Triple] Burner. "The influences of the spleen distribute the essence which ascends

[further] and turns to the lung." That is a reference to the upper [section of the Triple] Burner. "From

there they penetrate into and regulate the passageways of water, moving downward to the bladder."

That is a reference to the lower [section of the Triple] Burner. But why are only drinks emphasized in

this discussion of the influences of the upper, central, and lower [section of the Triple] Burner?

[Anybody posing such a question] does not know that the influences are transformed from water.

Through the inhalation of the heavenly yang, the water of the bladder follows the fire of the heart

downward to the lower [section of the Triple] Burner. There it evaporates like steam and is

transformed into influences moving up again, where they become the chin [liquids], the yeh [liquids],

and the sweat. All of that rests on the principle that when fire meets water, a transformation into

influences takes place. The meaning is that heavenly yang [i.e., the influences of the sun] enters

earthly yin [i.e., the water in the soil]. The [latter], following the movement of the yang influences,

ascends and becomes clouds and rain.



Nanking 1962: Throughout history, commentators have voiced all kinds of different opinions

concerning the Triple Burner as one of the six palaces. Most important was the argument over

whether the [Triple Burner] represents an entity with a name and no form, or with both name and

form. In addition there were [authors] proposing [that the Triple Burner] occupies three locations in

the body's cavity, and others who referred to the lower [section of the Triple] Burner as simply a

waterway penetrating the six palaces. In the present paragraph, the discussion of the Triple Burner

refers to three locations in the body's cavity, and to the respective functions of the organs located in

these sections.

Huang Wei-san. The Triple Burner encloses all the depots and palaces externally. It is a fatty

membrane covering the entire physical body from the inside. Although it has no definite form and

shape, it represents a great palace among the six palaces. Hence, the final section [of difficult issue

31] states that it has three ruling centers and, in addition, that it has a specific location where it

accumulates its influences.


2. This sentence is to be understood as "The universe consists of the three original principles—

namely, heaven, earth, and water."

3. Cf. Su-wen treatise 8, "Ling-lan mi-tien lun".

4. The term tan-chung is mentioned in the Nei-ching as an entity located in the chest. The Ling-shu,

in treatise 35, "Chang lun", calls it the "residential walls surrounding the heart-master" (hsin-chu chih

kung-ch'eng). The Su-wen, in its treatise 8, "Ling-lan mi-tien lun," said of the tan-chung: "It is the

emissary among the officials. Happiness and joy emerge from there." Ling-shu treatise 33, "Hai lun,"

calls it the "sea of the influences." Later commentators have identified the tan-chung with the heart-

master—that is, with the heart-enclosing network itself. Its allocation here to a place below the navel

is rather unusual.

5. "Its heart" refers to the concept that the upper section of the Triple Burner encloses the heart (and

the lung).

6. This treatise is usually called "Ying wei sheng hui". The following account suggests a conduit-like

interpretation of the Triple Burner.

7. "Yin and yang [portions] of the meat [consumed]" may refer to liquid and solid portions in one's

food. The term "finished" is used here for "processed" because the corresponding character wan

reappears, together with the radical jou ("meat"), in the character kuan ("[stomach-]duct").

8. The bodily liquids are occasionally distinguished, according to the yin and yang classification

system, into chin and yeh liquids. The former are said to be clear; the latter are defined as turbid. In

the present enumeration, however, chin could also be used with its second meaning—namely,

saliva— while yeh might stand for internal liquids of the body.



THE THIRTY-SECOND DIFFICULT ISSUE

Overview: Explanation of why the heart and the lung are the only depots located above the

diaphragm.


(1) Li Chiung: All the five depots are located in the abdomen. Only heart and lung are located in the

chest above the diaphragm.

Liao P'ing: The Five Phases are symbols. When they are matched with the depots and palaces, this is

a doctrine furfilling some specific purposes. However, when [the Five Phases] are brought together

with the [higher or lower] positions [of the depots and palaces in the body], that is a false doctrine

which serves only as an obstacle for the medical community.

(2) Liao P'ing: ["Heart"] should be "liver." The protective [influences] are mastered by the lung; the

constructive [influences] are mastered by the liver.

(3) Liao P'ing: If they move in opposite directions, they can have a great meeting. If they move

together, they cannot meet [each other].

(1)-(5) Ting Te-yung: Heart and lung master the passage of the influences of heaven. Hence, they are

located above the diaphragm.

Yang: Everything above the navel is yang; everything below the navel is yin. Hence, the scripture

states: "Above the hips is heaven; below the hips is earth." Heaven is yang; the earth is yin. That is

the meaning. Here, heart and lung are located above the diaphragm, passing constructive and

protective [influences through the body]. Hence, [the text] states: "They circulate through the

[body's] external regions."

Yü Shu: The heart is the supreme ruler. It resides on high and beholds what is far away. The lung is a

State umbrella; it, too, is located [above] the diaphragm. The heart masters the blood; the blood is

occupied with constructive [functions]. The lung masters the influences; the influences are occupied

with protective [functions]. The flow of the blood relies on the [movement of the protective]

influences; the movement of these influences depends on the [flow of the] blood. Blood and

influences proceed [through the organism] in mutual dependency. Hence, heart and lung are located

in the upper [section of the Triple] Burner.

Hua Shou: Everybody has a diaphragm membrane below his heart. It is attached all the way round to

the backbone and to the flanks. It provides a barrier screening off the turbid influences and preventing

their steaming up to heart and lung. Mr. Ch'en from Ssu-ming said: Heart and lung give life to and

nourish the human body with blood and influences. Thus they constitute father and mother of the

body. Given the high esteem in which father and mother are held, they must, of course, be located

above.

Hsü Ta-ch'un: The constructive and the protective [influences] link the entire body; heart and lung are

their masters. Hence, they are the only [depots] located above the diaphragm so that they may carry

out their rule [from there].

Yeh Lin: Everybody has a layer of a diaphragm membrane below his heart and lung and above all the

[remaining] depots. It is thin like a fine net. It ascends and descends following exhalation and



inhalation. It provides a barrier for the turbid influences, preventing their steaming up to heart and

lung. The first paragraph] elucidated the functions of blood and influences; the present paragraph

discusses the substance of blood and influences. [Both] demonstrate that the depots and palaces of the

human body depend on the nourishment provided by the blood and by the influences.

Kato Bankei: This treatise explains why the five depots are all located on one level, with the exception

of heart and lung, which are located above the diaphragm. The three depots—spleen, liver, and

kidneys—are all located below the diaphragm. Above the [diaphragm] is the location of the clear

yang; below the [diaphragm] is the place of the turbid yin. Thus, heart and lung appear to be the only

[depots] of value. The heart generates and transforms the constructive [influences, i.e.,] the blood.

The lung moves the protective influences through [the body]. Influences and blood in the entire body

rely on the movements and transformations occurring in these two depots. Hence, their duties are the

most important. The fact that no other [depot] is as valuable as are heart and lung, rests solely with

the blood and the influences.

Liao P'ing: This answer differs from the meaning expressed in a subsequent difficult issue.


1. "The first paragraph" refers to difficult issue 30, which is the first in chapter 3 of Yeh Lin's edition

of the Nan-ching.

THE THIRTY-THIRD DIFFICULT ISSUE

Overview: Discussion of apparent contradictions resulting from the association of the liver and lung

with the phases wood and metal, respectively.


(1) Liao P'ing: This is a special doctrine of the Five Phases school [of philosophy]. For details see

the Wu-hsing ta-i.1 The medical community has no such unreasonable [teachings].... The lung is

located above, the liver is located below. These are their natural positions. Why should it be

necessary to distinguish them by bringing them into water? . . . This question lacks any reason.

(2)-(7) Ting Te-yung: Since the Five Phases have been determined, hard and soft [partners] have

been matched as husband and wife. The soft [partner] takes in the hard [partner]. Here now, the

[Nan-]ching takes up the example of the liver, [which is associated with] virid and reflects the [phase

of] wood. The basic nature of wood is to float. Here, [it is stated that] when the liver is brought into

water it will sink. That is to say, it harbors the nature of metal. Furthermore, wood receives (its)

influences in the seventh month; it assumes public duties in the first month. [Thus,] it proceeds

mostly through the yin paths of the [year]. Hence, when the liver is brought into water it will sink.

Yang: Each of the four cardinal directions has a yin and a yang [aspect]. The East is [associated with

the Celestial Stems] chia and i, and with wood. Chia is yang; i is yin. The same applies to all the other

[cardinal directions]. Also, chia represents wood, i represents herbs; ping represents fire, ting

represents ashes; wu represents soil, chi represents refuse; keng represents metal, hsin represents

stone; jen represents water, kuei represents ponds. Furthermore, i carries influences of metal; ting



carries influences of water; chi carries influences of wood; hsin carries influences of fire; kuei carries

influences of soil.2 In all these [instances] those [aspects of the] Five Phases ruling and [those

aspects] serving are united to form a pair. Hence, [the text] states: "The liver is not pure wood." The

reason is that yin and yang are interlocked. Wood is generated in the hai [period, i.e., in the tenth

month] and dominates in the mao [period, i.e., in the second month]. Hence, [the text] states: "It

proceeds mostly through yin paths." The East, [being associated with] chia and i, and with wood,

stands in awe of the West, [which is associated with] keng and hsin, and with metal. Hence, it

releases its younger sister i and marries it to the keng as its wife. Hence, [the text] speaks [of i] as the

soft [partner] of keng. "Soft" stands for yin. The i carries metal-influences as its marriage present.

Hence, when the liver is brought into water it will sink.

Yü Shu: When i and keng are united, their nature [as a pair] will follow that of the husband. Hence,

when [the liver] is brought into water it will sink.

Hua Shou: Mr. Ch’en from Ssu-ming has stated: The liver is associated with [the Celestial Stems]

chia and i; [it belongs to the phase of] wood and corresponds to the [musical] note chiao. It is heavy

and turbid. If one refers to [chia and i] separately, chia represents the yang [aspect] of wood, i

represents the yin [aspect] of wood. If one refers to them together, they are yang. Because the [liver]

is associated with the minor-yang, and because it is located in the yin section of the human body, it

represents the yang-in-yin. Now, yang must unite with yin. The yin and the yang represented in the

[Celestial Stems] chia and i originally constitute a [yin and yang] pair themselves. However, i

proceeds together with keng on the path of hardness and softness. I, then, is linked to the feeble-yang

of chia and, in contrast, has a liking for metal. Hence, it absorbs the metal of keng, [i.e., feeble

influences], and the two become husband and wife. The original nature of wood is to float. Because it

absorbs the influences of metal and resides at the yin paths, it will sink when it is brought into water.

When it matures, the influences of metal, absorbed earlier, will leave. The i will return to the chia and

the original body of the wood will be restored and return to floating.

(2)-(3) Chang Shih-hsien: Ch'un ("pure") stands for pu-tsa ("unmixed"). Chiao is the [musical] note

[associated with] wood. Shang is the [musical] note [associated with] metal. When wood is generated

it is called "feeble yang." "Feeble yang" means that it contains lots of yin. When metal is generated it

is called "feeble yin." "Feeble yin" means that it contains lots of yang. [Liver and lung] do not

represent pure wood or pure metal, respectively, because of the interactions of yin and yang [aspects.

The combination of] i and ken", as well as of ping and hsin [corresponds], in macro-terms, to [the

combination of] yin and yang, and, in micro-terms, [the union of] husband and wife. Husband and

wife represent yin and yang.

(2) Liao P'ing: The doctrines of the [Celestial] Stems and of the [Earth] Branches have emerged from

the [doctrine of the] circulatory [phases and climatic] influences.3 They represent a pattern of

[imperial] rule over the empire, and they are special teachings of the ancient yinyang school [of

philosophy]. Here, they have been combined with the sayings of the [Nei-]ching. Nobody who

studies medicine needs to take pains to make them his own.



(3) Hsü Ta-ch'un: "In macro-terms" means to discuss this in terms of yin and yang of heaven and

earth. "In micro-terms" means to discuss this in terms of husband and wife as human relations. The

principle is identical.

(4)-(5) Hsü Ta-ch'un: To be a wife means to follow a husband. I is yin and wood. Hence, it is called

feeble yang. "Joy of metal" means that it finds joy in following the metal.

(4)-(6) Chang Shih-hsien: Shih ("to release") stands for ch'ü ("to send away"). Hsi ("to absorb")

stands for shou ("to receive"). The wood receives influences in the shen [period]; the shen [period] is

the seventh month. It grows in the hai [period]; the hai [period] is the tenth month. These are all yin

paths. It assumes public duties in the yin [period]; the yin [period] is the first month. It dominates in

the mao [period]; the mao [period] is the second month. These are yang paths. Hence, [the text]

states: "It proceeds mostly through yin paths."

(6) Hsü Ta-ch'un: The liver is associated with the foot-ceasing-yin conduit. Its position is below the

diaphragm. Hence, [the text] states: "It proceeds mostly through yin paths."

(8)-(13) Ting Te-yung: The lung [is associated with] white; it reflects the [phase of] metal. The basic

nature of metal is to sink down. Here now, in contrast, the lung [is said to] float. That is to say, hsin

has adopted the nature of fire. Furthermore, [metal] receives its influences in the first month; it

assumes public duties in the seventh month. [Thus,] it proceeds mostly through the yang paths of the

[year]. Hence, when the lung is brought into water it will float.

Yang: Metal is generated in the ssu [period, i.e., in the fourth month] and dominates in the yu

[period, i.e., in the eighth month]. Hence, [the text] states: "It proceeds mostly through yang paths."

The West, [being associated with] ping and ting, and with metal, stands in awe of the South, [which

is associated with] ping and ting and with fire. Hence, it releases its younger sister hsin and marries

her to the ping as the latter's wife. Hence, [the text] states: "[The hsin] is the soft [partner] of ping."

The hsin carries influences of fire as its wedding present. Hence, when the lung is brought into water

it will float.

Yü Shu: When ping and hsin are untied, their nature [as a pair] will follow that of the husband.

Flames ascend and float. Hence [the text contains] that statement.

(9) Liao P'ing: Beginning with the Nan[-ching], the [contents of the] Nei-ching were erroneously

combined with the teachings of [the correspondences between] man and heaven. Thereupon the Five

Phases [doctrine] was added to medical literature. [Those who did this] were unaware that the Five

Phases and yinyang school represented one of the nine currents [in ancient philosophy]. Originally,

[these ideas] constituted a pattern of imperial rule over the empire. Yet medical literature was counted

in the bibliographical section of the Han-shu among the technical arts, and it was listed only following

the [literature of the] nine [philosophical] currents. [Medicine and philosophy] must not be mixed up!

Such a tradition started with the Nan-ching.

(12) Chang Shih-hsien: The metal receives influences in the yin [period]; it grows in the ssu [period].

The ssu [period] is the fourth month. These are all yang paths. [Metal] assumes public duties in the

shen [period], and it dominates in the yu [period]. The yu [period] is the eighth month. These are yin

paths. Hence, [the text] states: "It proceeds mostly through yang paths."



Hsü Ta-ch'un: The lung is associated with the hand-great-yin conduit. Its position is above the

diaphragm. Hence, [the text] states: "It proceeds mostly through yang paths."

(13) Liao P'ing: This is surplus from the ball of threads of the [doctrine of the] circulatory [phases

and climatic] influences. Medical people should not weave this together into a deceptive net.

(14)-(15) Yang: In a fresh state the liver sinks; in a mature state it floats. In a fresh state the lung

floats; in a mature state it sinks. The meaning implied here is that at death everything returns to its

origin. "Mature" illustrates death here, as among humans, when a husband and his wife die without

offspring, each of them returns to his or her original [family]. Extreme yin changes to yang; cold in

abundance generates heat; long-time obstruction produces passage; accumulations must disperse. For

this same reason [a mature liver or lung act differently than fresh ones].

Chang Shih-hsien: "Mature" stands for dead. Dead [partners] can no longer unite with each other.

When wood is dead it changes to pure yang; when metal is dead it changes to pure yin. Hence, what

has floated [when alive] will sink when it is mature; what has sunk [when alive] will float when

mature. Hsin returns to keng; its sentiment is no [longer] joy of fire; rather it will be pure metal. I

returns to chia; its sentiment is no [longer] joy of metal; rather it will be pure wood. Pure metal is pure

yin; pure wood is pure yang.


1. Title of a book ("The General Meaning of the Five Phases") written by Hsiao Chi, probably in the

first decades of the seventh century.

2. The combination chia i corresponds to the phase of wood; metal is the phase that is able to destroy

wood. The combination ping ting corresponds to the phase of fire; water is the phase that is able to

destroy fire. The combination wu chi corresponds to the phase of soil; wood is the phase that is able

to destroy soil. The combination keng hsin corresponds to the phase of metal; fire is the phase that is

able to destroy metal. The combination jen kuei corresponds to the phase of water; soil is the phase

that is able to overcome water.

3. The Chinese is wu yün liu ch'i. The statement that follows—"they represent a pattern of imperial

rule over the empire"—refers to the political application of the wu yün concept alone (here, "five

dynastic phases") as an explanatory model for the cyclical succession of dynastic eras. In this model

each dynasty was associated with one of the Five Phases, permitting the legitimization of their mutual

destruction or generation. In a medical context the wu yün liu ch'i concept usually refers to the normal

and abnormal occurrences of "five phases and six [climatic] influences" in the course of one year. For

a detailed discussion, see Lu and Needham, Celestial Lancets (Cambridge, 1980, pp. 137-153).



THE THIRTY-FOURTH DIFFICULT ISSUE

Overview: Pattern of the five depots and their corresponding sounds, complexions, odors, liquids,

and tastes. Association of the five depots with the seven spirits.


(1) Hua Shou: These are the functions of the five depots. Below "sound, color, odor, and taste," the

character for "liquid" is missing.

Liao P'ing: That has been made clear in the Nei-ching already. There was no need to ask further

questions.

(2) Li Chiung: That is to say, in the five depots only five transformations [of the sounds, colors,

odors, tastes, and liquids] take place. If the depots and the palaces are counted together [one may

speak of] "Ten Transformations."

Hua Shou: Mr. Ch’en from Ssu-ming states: The lung masters the sounds; the liver masters the

colors; the heart masters the odors; the spleen masters the tastes; the kidneys master the liquids. The

five depots are mutually interconnected and provide each other [with the respective sounds, colors,

odors, tastes, and liquids]. Hence, [the text] speaks of "Ten Transformations."

Chang Shih-hsien: The liver masters the colors: the transformation of the five colors takes place in the

wood. The heart masters the odors; the transformation of the five odors takes place in the fire. The

spleen masters the tastes; the transformation of the five tastes takes place in the soil. The lung masters

the sounds; the transformation of the five sounds takes place in the metal. The kidneys master the

liquids; the transformation of the liquids takes place in the water.

Hsü Ta-ch’un: [The meaning of] "Ten Transformations" is not clear.

Kato Bankei: Shih pien ("Ten Transformations") is the title of an ancient book; it does not appear in

the extant versions of the Nei-ching.

Liao P'ing: [The meaning of] shih pien is not known. One possibility is that shih ("ten") should be

wu ("five"). Wu was written, in ancient times, as X, closely resembling shih. The Nei-ching has

many treatises with wu ("five") in their titles.

(3) Yü Shu: The transformations of the five colors occur in the wood. The five colors are poured into

the respective five depots by the influences of the liver, which represents [the phase of] wood.

Hence, in each depot a specific color may appear that corresponds to the [Five Phases'] categorization

of that [depot]. The Huang-t’ing ching2 states: "The liver is [associated with] the essence of water and

with the influences of chen.3 Its color is virid; its position is the East. [Wood] may be transformed by

fire; hence, its odor is then fetid. When the soil receives the taste [= influences] of the wood, they will

be sour." The "Hung-fan"4 states: "That which is crooked and straight becomes sour." When metal

and wood are brought together the sound emitted is a shout. Hu ("to shout") can also be hsiao ("to

scream"). Ch’i ("tears") stands for lei ("tears"). These are influences proceeding [through the

organism] with water. Here they are poured into the child [depot];5 hence, tears are generated.

Hua Shou: Its liquid is tears; it passes through the eyes.

Hsü Ta-ch’un: The orifices of the liver are the eyes; hence, [its liquid] is the tears.



(4) Yü Shu: The color spread out by wood [turns] red when it is brought into fire. The transformation

of the five odors takes place in the fire. The five depots [are associated with] five odors. When the

fire blazes, a burned [odor and a] bitter [taste] emerge from it. Hence, [the text] states: "Its odor is

burned." The nature of fire is to flarne upward. Hence, it generates a burned [odor and a] bitter

[taste]. When metal and fire come into contact, or when a husband and his wife see each other, the

sound emitted is talk. The Su-wen says "laughter." When water and fire have close contact, steam

will rise and sweat is generated.

Hua Shou: Its liquid is sweat. The heart masters the blood. Sweat belongs to the blood.

Hsü Ta-ch'un: Sweat is an external sign of blood. The heart masters the blood. Hence, [its liquid] is

sweat.

(5) Yü Shu: The spleen [is associated with] the soil; it is located in the center. The respective color is

yellow. That is, the color spread out by wood [turns] yellow when it is in the soil. When fire

transforms soil, the latter's odor will be aromatic. The spleen is [associated with] the soil; its taste is

sweet. Sweet is a taste that can be consumed in order to make use of its [ability to] soothe. [The

spleen] moves the five tastes [through the organism] in order to nourish the five depots. In each case

[a depot] is matched with a specific taste that corresponds to [the respective depot's Five Phases']

classification. But in its basic nature [the tastes transmitted] remain sweet. When metal is generated by

the soil, or when a mother and a child see each other, the sound emitted is singing. The liquids

proceeding with water [through the organism] become saliva in the spleen.

Hua Shou: Its liquid is saliva; it passes through the mouth.

Hsü Ta-ch’un: The orifice of the spleen is the mouth; hence, [its liquid] is saliva.

(6) Yü Shu: The color spread out by wood [turns] white in the lung. When it is transformed by fire,

metal develops a frowzy odor. When the taste [that originates from the spleen, i.e.,] from the soil, is

received by the lung, it becomes acrid. With [the consumption of] acrid [taste] one makes use of [its

ability to] disperse and moisten. All the five [musical] notes are emitted from the metal. The metal

emits the five [musical] notes in order to send them out to the five depots. Each [depot] has its

specific note emitted corresponding to its [Five Phases'] classification. The basic nature of metal

makes it wail. That is to say, the lung belongs to the [phase of] metal. Metal is [associated with the

musical] note shang. Shang stands for shang ("injured"). (The phase of metal) dominates in autumn.

Ch’iu ("autumn") stands for ch’ou ("grief"). Hence, its mental state is wailing because of sadness.

That is [what is] meant here. The liquids proceeding with water [through the organism] become snivel

in the lung.

Hua Shou: Its liquid is snivel; it passes through the nose.

Hsü Ta-ch Jun: The orifice of the lung is the nose; hence, [its liquid] is snivel.

(7) Yü Shu: The color spread out by wood [turns] black in the kidneys. Fire masters the odors. In

water it develops a foul odor. When the taste of the soil is received [by the kidneys, i.e.,] by water, it

becomes salty. With [the consumption of] salty [taste], one can make use of its [ability to] soften.

When a child sees its mother, the sound emitted is a happy groaning. All five liquids originate from

water. The water moves the five liquids [through the organism] and passes them into the respective

depots. Hence, each depot has its specific liquid. In its original residence [the liquid] is spittle.



Hua Shou: Their liquid is spittle which belongs to the water.

Chang Shih-hsien: Spittle is the liquid next to the teeth.

Hsü Ta-ch’un: The orifice of the kidneys is below the tongue; hence, [their liquid] is spittle.

(3)-(8) Hsü Ta-ch’un: The Ling[-shu] treatise "Chiu chen" and the Su[-wen treatise] "Hsüan ming wu

ch'i lun" both state, concerning the sounds [associated with the] five depots: "The heart is [associated

with] belching; the lung is [associated with] coughing; the liver is [associated with] talking; the spleen

is [associated with] swallowing; the kidneys are [associated with] yawning." Here, though, shouting,

speaking, singing, wailing, and groaning are listed, based on the Su[-wen treatise] "Yin yang

ying-hsiang ta lun". Well, the former refer to the sounds emitted in case of an illness; here, the

sounds [are listed that are] emitted with respect to specific emotions. The principle is the same. When

one reads the classics one must always fathom their meaning. This way not a single [passage] will

remain incomprehensible.

(9)-(11) Ting Te-yung: The commentary to the [treatise] "Hsüan ming wu ch'i" [of the Su-wen] states

[the following] on the five depots and their seven spirits. [On] "the heart stores the spirit," [it says:]

"[The spirit] is a transformation product of the essential influences." [On] "the lung stores the p’o” [it

says:] "[The p’o] is an aide to the essential influences. The Ling-shu ching states: 'That which leaves

and enters together with the essence is called the p’o ’.” [On] "the liver stores the hun," [it says:]

"[The hun] is an assistant to the spirit-influences. The Ling-shu states: 'That which comes with the

spirit-influences is called the hun'." [On] "the spleen stores sentiment and wisdom," [it says:] "The

sentiment masters the thoughts; wisdom masters the memory." [On] "the kidneys store the essence

and the mind," [it says]:6 "They harbor a specific sentiment which does not undergo any change. The

Ling-shu ching states: 'Where the sentiments are is called the mind.' It states further: 'That which

guards the essence is called the mind'."

Yang: The liver, the heart, and the lung have one spirit each. The spleen and the kidneys have two

spirits each. The five depots together have seven spirits.

Hua Shou: Tsang ("bodily depot") stands for ts'ang ("to store"). Man's spirit-influences are stored in

the internal [sections of the organism]. The hun is an assistant to the spirit-brilliance. What comes

together with the spirit is called hun. The p’o is an aide to the essential influences. That which leaves

and enters together with the essence is called p’o. The spirit is a transformation product of the

essential influences. When the two essences [of yin and yang] interact, [the product] is called spirit.

The spleen masters the thoughts; hence, it stores sentiment and wisdom. The kidneys serve as the

official of strength; techniques and skills originate from them. Hence, they store the essence and the

mind. This listing of the spirits in the body's five depots is based on the functions of these depots.

Hence, the five functions appear outside [of the depots]; the seven spirits are kept inside [of the five

depots].

Chang Shih-hsien: She ("to lodge") stands for che-she ("dwelling"). Each of man's spirit-influences

is stored in one of the body's depots. The Ling-shu states:7 "When the two essences [of yin and

yang] interact, [the product] is called spirit. That which comes with the spirit is called hun.8 That

which enters and leaves with the essence is called p’o. That which controls all things is called the

heart. When the heart reflects on something, that is called sentiment. If one considers something and



[is able] to locate it, that is called wisdom. That which preserves the sentiment is called the essence. It

is the basis of generation and of [one's bodily] form."

Hsü Ta-ch’un: In the Ling[-shu], treatise "Chiu chen", [it is stated]: "The heart stores the spirit; the

lung stores the p’o; the liver stores the hun; the spleen stores the sentiment; the kidneys store the

essence and the mind." The Su[-wen treatise] "T'iao ching lun" states: "The heart stores the spirit; the

lung stores the influences; the liver stores the blood; the spleen stores the flesh; the kidneys store the

mind. [Together] they generate the [body's] form." That is quite different from [the statement in the

Nan-ching] here. The [Nan-]ching contains no answer to the two words "seven spirits." There is no

explanation [as to what that might mean]. Even the "essence" of the kidneys is called a spirit. Maybe

this listing is incomplete.

(9) Liao P'ing: There are five spirits and five depots. The text of the [Nei-]ching is clear about that.

The character ch’i ("seven") makes absolutely no sense. Isn't this a good example proving that [the

Nan-ching] introduced deviant teachings and did not care about the meaning of the [corresponding

Nei-ching] passages? ... The sentence ["Which spirit lodges in each of them respectively?"] does not

fit in with the preceding sentence. If [the preceding sentence] had stated "five depots and five spirits,"

they would have matched each other.

(10) Liao P'ing: The character ch'i ("influences") is an amendment. "Spirit" reflects something

abstract. "Essence" and "influences" reflect something tangible; they cannot be spiritual.

(11) Kato Bankei: Spleen and kidneys both have two spirits because the spleen is the basis for the

generation and transformation of the constructive and protective [influences] and because the kidneys

harbor, in the yin [region], the true and original influences.

Liao P'ing: The two characters yü chih ("and wisdom") are false additions.... The two characters yü

chih ("and the mind") are false additions.


2. This title refers to at least four books of Taoist orientation.

3. Chen is the designation of a trigram in the I-ching. It is associated with the phase of wood and with

the East.

4. Title of Book IV of the Books of Chou of the Shu-ching.

5. The liver (wood) is the child depot of the kidneys (water); the latter master the liquids.

6. Actually, the commentary to the Su-wen treatise "Hsüan ming wu ch'i lun" refers only to five

depots and five spirits. The Su-wen says: "The spleen stores the i ("sentiment"; here, possibly

'memory')." The commentary states: "[I] means to remember and not to forget. The Ling-shu ching

states: 'When the heart reflects on something, that is called i'." The Su-wen continues with: "The

kidneys store the mind." The commentary states: "They harbor a specific sentiment which does not

change. The Ling-shu ching states: 'That which preserves the sentiment is called the mind'." The

passage "the sentiment masters the thoughts" may have been added by Ting Te-yung; I could not find

it in the Su-wen editions available to me.

7. In its treatise 8, "Pen-shen."

8. All T'u-chu nan-ching editions available to me have p'o here instead of hun. That is a mistake.



THE THIRTY-FIFTH DIFFICULT ISSUE

Overview: Discussion of theoretical issues concerning the functions and locations of the six palaces,

especially as they are related to the five depots.


(1) Li Chiung: So ("specific location") stands for so chih chih ti ("a place where they remain").... The

stomach is located near the spleen. The gall is near the liver. The bladder is near the kidneys. Heart

and lung are located above the diaphragm. Large intestine and small intestine are located below. [The

latter two depots and palaces] are all distant from each other; they are not near to each other.

Liao P'ing: Not all of them are located close to each other. That applies only to liver and gall.... This

statement is based on [the mutual proximity of] liver and gall. [The author(s)] did not know that it is

incorrect [with respect to all the other depots and palaces].... The outer kidney—[that is, the] gall—is

the palace of the liver. The bladder is the palace of the [inner] kidney. The [latter] are not close to each

other either.

(2)-(3) Li Chiang: The upper section reflects heaven. Heaven is yang. Heart and lung are located

above the diaphragm. The heart masters the blood. The blood represents the constructive

[influences]. The lung masters the influences. These influences are the protective [influences]. Yang

[influences] float upward. Both heart and lung pass yang influences [through the organism]. Hence,

they are located above.

(2) Liao P'ing: Hsin ("heart") should be kan ("liver").

(3) Hsü Ta-ch'un: "Yang influences" refers to the constructive and to the protective influences. In the

treatise "Jung wei sheng hui" of the Ling[-shu], it is stated: "They pass through twenty five passages

during the yang [section of one day] and they pass through twenty-five passages during the yin

[section of one day]." [These influences are what is] meant here.

Liao P'ing: This book [propagates] examining the [conditions of] heart and lung at the inch[-sections]

of the two [hands] only, because both [the heart and the lung] are located above [in the body]. Such

doctrines are unreasonable additions [to the teachings of the Nei-ching].

(4) Li Chiung: The lower section reflects the earth. [The earth] is yin. The large intestine and the

small intestine are both located below the diaphragm. They transmit yin influences downward.

Hence, they are situated in the lower section [of the body]. Because heart and lung pass yang

influences while the large intestine and the small intestine pass yin influences, they are distant from

each other.

Hsü Ta-ch'un: "Yin influences" refers to the turbid influences. That is to say, [these palaces are the

places] to which the impure dregs turn.

Liao P'ing: This strange doctrine has been developed simply because [the Nan-ching claims that the

condition of these two palaces can be examined at the] foot-section.

(5) Hsü Ta-ch'un: Their respective governing districts differ. Thus, although they are linked by a

conduit, their locations are distant from each other.



(6)-(7) Ting Te-yung: The statement of the [Nan-]ching, "all palaces are [categorized as] yang; they

are places of clarity and purity," refers to [the understanding that] the palaces [associated with the]

three yang [conduits] of the hands and of the feet [serve to] pass influences [through the organism].

Hence, they are called "places of clarity and purity." Here, [it is pointed out that] the large intestine,

the small intestine, the stomach, and the bladder are palaces which transmit and transform. Hence,

[the text] says [that the statement in the question] is incorrect.

(6) Li Chiang: The six palaces are all [categorized as] yang. The yang [appears as] the influences. The

three yang [conduits] of the hands and of the feet are [associated with] palaces passing the influences

[through the organism]. The yang is the clearest and the purest. Hence, [these palaces] are called

"places of clarity and purity." The large intestine transmits the impure [portions] of water and grain.

The small intestine is filled with the impure [portions] of water and grains. The stomach takes in and

contains the impure [portions] of water and grains. The bladder stores the impure [portions] of the

chin and yeh liquids. Only the gall is clear and pure.

Hsü Ta-ch'un: That is to say, [the palaces are] yang and they should be [associated with] clarity and

purity. But, on the contrary, they receive impure and turbid [refuse]. Only the gall is not reached [by

refuse] because it is not a function of the gall to receive.

Liao P'ing: This question refers to the difference between the four palaces [mentioned on the one

hand,] and the Triple Burner and the gall, [on the other hand].

(7) Yang: The statement "it is not correct to say that [all palaces are places of clarity and purity]"

means [the following]. All the palaces are individual entities [the function of which is] to transmit.

That is correct. The small intestine is a palace. That is incorrect. How can that be? It is like this.

Although the small intestine is matched with the heart as its external [correspondence], its governing

district is different. Their influences are the same. Although their influences are the same, that which

they each master is different again. Thus, although it is said [that the small intestine partakes of] the

influences2 of the heart, it does not constitute [a palace associated with] the heart but is located

separately from it. Hence, [the text] states: "It is not correct."

Hsü Ta-ch'un: This means that although all palaces belong to the yang, they are not all places of

clarity and purity.

Ting Chin: It is correct to say that all the palaces are yang, but it is not correct to say that all the

palaces could be named [places of] clarity and purity. The Nei-ching refers only to the gall as the

"palace of clarity and purity." Each of the remaining four palaces is named with a specific designation

too. Thus, two names cannot be mixed up. Therefore, it is obvious that "clarity and purity" refers

only to the gall. Furthermore, all the four remaining palaces belong to the lower [section of the Triple]

Burner. They all are responsible for receiving and transmission. How could they be called "[places

of] clarity and purity?"

(8) Li Chiung: [The small intestine] receives orders from the stomach. It is filled with refuse. When

the receiving is completed, it transforms [that refuse] again and transmits it to the large intestine.

Hsü Ta-ch'un: The Su[-wen treatise] "Ling lan mi tien lun" [states]: "The small intestine is the official

[responsible] for receiving surplus. The transformation of things originates from here." That is to

say, it receives items from the stomach and transforms them into refuse.



(9) Li Chiung: The large intestine is capable of transmitting and draining impure things because it

constitutes a passageway through which anything can flow.

Hsü Ta-ch'un: The Su[-wen states]: "The large intestine is the official [responsible] for the ways of

transmission. Changes and transmissions originate from here."

(10) Li Chiung: The gall is located between the short lobes of the liver. The influences of the liver

pass through the eyes. When the [influences passing through the] eyes are in harmonious [balance],

one can perceive black and white. The gall is the palace of the liver. It is most happy about clarity and

purity.

Hsü Ta-ch'un: The Su[-wen states]: "The gall is the official [responsible for] maintaining the mean

and the proper. Decisions originate from here." The gall does not receive and it does not serve to

drain; it supports the liver in its decision-making and in its considerations, and that is it. Therefore, it

is called a "place of clarity and purity."

(11) Li Chiung: The stomach is the officer responsible for storage and granaries. Also, [the stomach]

is the master of the lung. All the water and the grains are accumulated in it.

Hsü Ta-ch'un: The Su[-wen states]: "The spleen and the stomach are officials responsible for storage

and granaries. The five foods3 originate from here."

(12) Li Chiung: As to the chin and yeh liquids, that which is emitted as sweat and leaves through the

pores is the chin liquid. Those of the liquids that flow into hollow cavities where they stagnate and do

not move are the yeh liquids. Chin and yeh liquids are contained in the bladder.

Hsü Ta-ch'un: The Su[-wen states]: "The bladder is the official responsible for the administrative

centers of the provinces. It stores the chin and yeh liquids."

(6)-(13) Hua Shou: When [the question] states, "all palaces are places of clarity and purity," that is

incorrect. Now, the large intestine, the small intestine, the stomach, and the bladder are all

responsible for receiving. Therefore, they cannot be yang [places of] clarity and purity.4 They all

constitute palaces of the five depots. It is definitely impossible that they could have two designations

[at the same time]. The substance of all the palaces is yang, but their function is yin. [The question in

the text] states: "All the palaces are [categorized as] yang; they are palaces of clarity and purity." Only

the gall corresponds to that [description].

Chang Shih-hsien: Each palace has only one designation. When here all [palaces] are called "places of

clarity and purity," then each palace has two designations. Hence, one knows that not all palaces are

places of clarity and purity; that [designation] applies only to the one depot of the gall.

Hsü Ta-ch'un: [The answer given] here does not exactly correspond to the meaning of the question.

The question states that yang should go along with clarity and purity. Why then, in contrast, do

[some palaces] receive impure [things]? [The answer] states that ["place of clarity and purity"] is not

the [proper] designation [for all the palaces. But we may ask] why they are not called ["places of]

clarity and purity"? Here the [Nan-ching] quotes only from the text of the [Nei-]ching in order to

elucidate the fact that these [palaces] are not clear and pure. But that [kind of an answer] fails to

elucidate the meaning of the association of all palaces with yang [in comparison to the categorization

of all depots as yin]. It should have said: "When the depots and the palaces are distinguished as yin

and yang, that does not refer to [categorizations such as] clear and turbid, but to those of movement



and rest, of internal and external [location in the body]. Hence, [what is categorized as] yin [can be]

clear—in contrast [to the claims of systematic correspondence,] [while that which is categorized as]

yang [can be] turbid—also in contrast [to the claims of systematic correspondence]." If [the

explanation in the Nan-ching had been formulated] like that, the meaning would have been

understandable.

Liao P'ing: The inner kidney and the outer kidney are both named kidneys. The heart, the brain, and

the [heart-]enclosing network are all called heart. Some depots and palaces are different entities in

reality but have identical names. Thus, "gall" should be "kidney." The "inner kidney" should be

named "[heart-]enclosing network." The "outer kidney" should be named "gall." The outer kidney

drains the essence. It is called traditionally "small intestine palace." . . . ["Thus one knows that the

point stated in the question is wrong"] means that all the palaces are receptacles for some [liquid]

leaking into them. The gall is a depot; [its name] should be changed to "outer kidney." All the palaces

serve to drain [liquids].... The gall should be a depot. It can be replete but it cannot be full. The outer

kidney serves to pass liquids; it equals the palaces. Hence, statements in the [Nei-]ching such as

"when the five depots have a surplus they can be drained" are all incorrect. Hsü [Ta-ch'un's]

statement is incorrect too. All these [statements have been made] because [their authors] did not know

that the gall is not a palace. If it were one of the palaces, the meaning [of "depot" and "palace"] would

not be consistent in all respects.

(15)-(16) Li Chiang: The color of the heart is red; hence, the small intestine is the red intestine,

reflecting [the color of the heart]. The color of the lung is white; hence, the large intestine is the white

intestine. The color of the liver is virid; hence, the gall is the virid intestine. The color of the spleen is

yellow; hence, the stomach is the yellow intestine. The color of the kidneys is black; hence, the

bladder is the black intestine. All these intestines are located in the [region of the] lower [section of

the Triple] Burner.

Liao P'ing: The gall has an upper opening but has no lower opening. It cannot be termed "virid

intestine." The outer kidney masters the passing of liquids. Thus, it can be called "intestine."

(16) Hua Shou: The sentence hsia chiao so chih yeh refers to the bladder. That is to say, the bladder

separates the clear from the turbid in accordance with instructions from the lower [section of the

Triple] Burner.

Chang Shih-hsien: [All the palaces] receive water and grains from the stomach, which they transform

and transmit down to the lower [section of the Triple] Burner. In this process of drainage, clear and

turbid [portions] are not separated before they are emitted.5 Hence, [the text] states: "They belong to

the governing district of the lower [section of the Triple] Burner."

Hsü Ta-ch'un: The Ling[-shu] treatise "Jung wei sheng hui" states: "Water and grains should be

present in the stomach simultaneously. They become dregs and move down together. When they

reach the large intestine, they enter the [realm of the] lower [section of the Triple] Burner. [The

liquids and the solid dregs] leak downward together. The liquid [portions] are then strained off; they

follow the lower [section of the Triple] Burner and leak into the bladder." Hence, all the five palaces

are governed by the influences from the lower [section of the Triple] Burner.



Kato Bankei: Hua Shou has commented that the sentence hsia chiao chih so chih yeh refers to the

gall. That is incorrect because everything from the stomach downward represents the governing

district of the lower [section of the Triple] Burner. Hence, all palaces could be termed as belonging

[to the lower section of the Triple Burner].


2. The Nan-ching chi-chu edition has hsin ping ("illnesses of the heart"). Here I have followed Li

Chiung's edition in the Tao-tsang, which has hsin ch'i.

3. It is difficult to reflect the dual meaning of the term wu wei with an English word. In the literal

(and medical) sense, it should be rendered as "five tastes." In the present metaphor, though, the term

refers to the foods of all tastes that are handed out by the officials responsible for storage and

granaries.

4. "Receiving" is categorized as female, as yin.

5. This sentence contradicts some of the commentaries on the lower section of the Triple Burner

following difficult issue 31. Perhaps its wording is corrupt.

dificultate 30 35

Documents

aggressive influences

theconstructive influences

thetrue influences of

blood turns

blood haveclear

wei protective

ying constructive stands

palaces difficult issues