Formulas · Text · Donguibogam 東醫寶鑑

The Five Viscera and Six Bowels

Ojang-yukbu

한글 오장육부 · Pinyin Wu Zang Liu Fu

What the organs are, how they pair and open outward, how disease enters them and moves between them — the theory that the twelve organ chapters apply

五臟六腑

The third volume of the Inner Landscape opens with this short chapter and then gives each organ its own. What is here is the theory they share, mostly from the Neijing and the Nanjing, with nothing to prescribe. The five viscera store and do not discharge, and so are full without being replete; the six bowels pass things on and do not store, and so are replete without being full. Each viscus pairs with a bowel, opens to an orifice, and shows its state on a feature of the face. The organs can be large or small, high or low, firm or brittle, and the Lingshu reads character from which. Then the pathology: how each viscus is injured by its own emotion and its own excess, how a fast pulse means the bowels and a slow one the viscera, how a patient who wants warmth and solitude has a disease of the viscera and one who wants cold and company a disease of the bowels. The chapter's last sections are the five-phase clock — disease worsening in the season that overcomes its organ and easing in the season the organ engenders — and the order in which a dying disease passes from organ to organ. Behind all of it is the Nanjing's rule that a disease of the viscera is hard to treat because it passes to what it overcomes, and a disease of the bowels easy because it passes to its child.

1.1 A Physician Must Know the Five Viscera and Six Bowels 醫當識五臟六腑

1.1.1

Source원문

先儒嘆, 世人務窮天地萬物之理, 不知我之一身, 五藏六府, 毛髮筋骨之所存, 況醫者乎. 《入門》

Translation영역

The Confucians of old sighed that the people of the world labour to exhaust the principles of heaven, earth and the ten thousand things, yet do not know where in their own body the five viscera and six bowels, the hair, sinews and bones are found — how much more should a physician?

Clinical note임상 주석

The chapter opens with a rebuke: the scholar who knows the cosmos and not his own liver. The Body chapter's 1.8 made the body a state; this volume names its ministers one by one, and this first section says that a physician who has not is not one.

Immun 入門

1.2 The Yin and Yang of the Viscera and Bowels 臟腑陰陽

1.2.1

Source원문

內經曰, 言人身之藏府中陰陽, 則藏者爲陰, 府者爲陽, 肝心脾肺腎五藏皆爲陰, 膽胃大腸小腸膀胱三焦六府皆爲陽.

Translation영역

The Neijing says: speaking of yin and yang among the viscera and bowels of the body, the viscera are yin and the bowels yang — liver, heart, spleen, lung and kidney, the five viscera, are all yin; gallbladder, stomach, large intestine, small intestine, bladder and three burners, the six bowels, are all yang.

Clinical note임상 주석

Eleven organs sorted into two, and the sort governs the whole chapter: yin stores, yang moves; yin is slow and yang fast; yin is hard to treat and yang easy. 1.3 says why.

Naegyeong 內經

1.3 The Viscera and Bowels Differ in Function 臟腑異用

1.3.1

Source원문

靈樞曰, 五藏者, 所以藏精神血氣魂魄者也. 六府者, 所以化水穀而行津液者也.

Translation영역

The Lingshu says: the five viscera are what store essence, spirit, blood, qi and the ethereal and corporeal souls; the six bowels are what transform water and grain and move the fluids.

Yeongchu 靈樞

1.3.2

Source원문

內經曰, 五藏者, 藏精氣而不瀉也. 故滿而不實. 六府者, 傳化物而不藏. 故實而不滿. 所以然者, 水穀入口則胃實而腸虛, 食下則腸實而胃虛.

Translation영역

The Neijing says: the five viscera store the essential qi and do not discharge, and so are full without being replete. The six bowels transmit and transform things and do not store, and so are replete without being full. The reason is this: when water and grain enter the mouth the stomach is replete and the intestines empty; when the food goes down the intestines are replete and the stomach empty.

Clinical note임상 주석

滿而不實 and 實而不滿 — full but not replete, replete but not full. The Suwen's distinction between a vessel that holds something fine and a tube that passes something coarse, and the example makes it plain: the stomach and gut are never both full at once. What is stored stays; what is transmitted moves through.

Naegyeong 內經

1.3.3

Source원문

脾胃大腸小腸三焦膀胱者, 倉廩之本, 營之居也. 名曰器, 能化糟粕轉味而出入者也.

Translation영역

Spleen, stomach, large intestine, small intestine, three burners and bladder are the root of the granary and the dwelling of the construction. They are called vessels: they can transform the dregs, turn the flavours, and let things in and out.

Clinical note임상 주석

器, vessels — the Suwen's word for the six organs of digestion, the spleen counted among them here because it is the granary's master. The Body chapter's 1.8.2 gave them their official titles; this gives them their trade.

Naegyeong 內經

1.4 The Viscera and Bowels Have Their Pairings 臟腑有合

1.4.1

Source원문

靈樞曰, 肺合大腸, 大腸者, 傳道之府. 心合小腸, 小腸者, 受盛之府. 肝合膽, 膽者, 中正之府. 脾合胃, 胃者, 五穀之府. 腎合膀胱, 膀胱者, 津液之府也. 少陰屬腎, 腎上連肺, 故將兩藏. 三焦者, 中瀆之府, 水道出焉, 屬膀胱, 是孤之府也. 是六府之所與合者也.

Translation영역

The Lingshu says: the lung pairs with the large intestine, the bowel of transmission. The heart pairs with the small intestine, the bowel of receiving and holding. The liver pairs with the gallbladder, the bowel of the upright and central. The spleen pairs with the stomach, the bowel of the five grains. The kidney pairs with the bladder, the bowel of fluids. The lesser yin belongs to the kidney, and the kidney connects upward to the lung, so it commands two viscera. The three burners are the bowel of the central drain, from which the waterways issue; it belongs to the bladder, and is the solitary bowel. These are what the six bowels pair with.

Clinical note임상 주석

Five pairs and one orphan. The three burners have no viscus of their own and are attached to the bladder — 孤之府, the solitary bowel — and the kidney, which has the three burners' water to manage as well as its own, is said to command two. Every organ chapter that follows opens on its pairing.

Yeongchu 靈樞

1.5 The Five Viscera Communicate with the Seven Orifices 五臟通七竅

1.5.1

Source원문

靈樞曰, 五藏常內閱于上七竅也. 故肺氣通於鼻, 肺和則鼻能知香臭矣. 心氣通於舌, 心和則舌能知五味矣. 肝氣通於目, 肝和則目能辨五色矣. 脾氣通於口, 脾和則口能知五穀矣. 腎氣通於耳, 腎和則耳能聞五音矣. 五藏不和則七竅七一作九不通, 六府不和則留結爲癰.

Translation영역

The Lingshu says: the five viscera are always inspected within at the seven upper orifices. So the lung qi communicates with the nose, and where the lung is harmonious the nose can tell fragrance from stench. The heart qi communicates with the tongue, and where the heart is harmonious the tongue can tell the five flavours. The liver qi communicates with the eyes, and where the liver is harmonious the eyes can distinguish the five colours. The spleen qi communicates with the mouth, and where the spleen is harmonious the mouth can tell the five grains. The kidney qi communicates with the ears, and where the kidney is harmonious the ears can hear the five notes. Where the five viscera are not harmonious the seven orifices one version says nine do not pass; where the six bowels are not harmonious, things lodge and bind into welling abscesses.

Clinical note임상 주석

The organ-orifice map the whole Outer Form volume runs on: nose to lung, tongue to heart, eye to liver, mouth to spleen, ear to kidney. The Body chapter's 1.20.3 rubbed the nose for the lung and the ear for the kidney on this passage's authority.

Yeongchu 靈樞

1.6 The Five Viscera Have Their Officials 五臟有官

1.6.1

Source원문

靈樞曰, 鼻者, 肺之官也. 肺病則喘息鼻張. 目者, 肝之官也. 肝病者, 眥靑. 口脣者, 脾之官也. 脾病者, 脣黃. 舌者, 心之官也. 心病者, 舌卷短, 顴赤. 耳者, 腎之官也. 腎病者, 顴與顔黑, 耳焦枯.

Translation영역

The Lingshu says: the nose is the lung's official; where the lung is diseased the breath pants and the nostrils flare. The eyes are the liver's official; where the liver is diseased the canthi are green. The mouth and lips are the spleen's official; where the spleen is diseased the lips are yellow. The tongue is the heart's official; where the heart is diseased the tongue curls and shortens and the cheekbones are red. The ears are the kidney's official; where the kidney is diseased the cheekbones and face are black and the ears scorched and withered.

Clinical note임상 주석

1.5 in reverse — not what a healthy organ lets its orifice do, but what a sick one shows there. Flaring nostrils, green canthi, yellow lips, a curled tongue, blackened ears: five signs on the face, and the Face chapter's whole diagnosis rests on them.

Yeongchu 靈樞

1.7 The Five Viscera Can Be Small or Large 五臟有小大

1.7.1

Source원문

靈樞曰, 五藏皆小者, 苦焦心, 多愁憂, 五藏皆大者, 緩于事, 難使以憂. 五藏皆高者, 好高擧措, 五藏皆下者, 好出人下. 五藏皆堅者, 無病, 五藏皆脆者, 不離于病. 五藏皆端正者, 和利得人心. 五藏皆偏傾者, 邪心而善盜, 不可以爲人平, 反覆言語也.

Translation영역

The Lingshu says: those whose five viscera are all small are troubled with an anxious heart and much worry; those whose five viscera are all large are easy in affairs and hard to worry. Those whose viscera are all high like to carry themselves high; those whose viscera are all low like to put themselves beneath others. Those whose viscera are all firm are without disease; those whose viscera are all brittle never leave disease. Those whose viscera are all upright and correct are harmonious and win people's hearts; those whose viscera are all skewed and tilted have crooked hearts and are given to theft, cannot be fair to others, and go back on their word.

Clinical note임상 주석

Character from the organs — the Lingshu's physiognomy of the inside. Small organs make an anxious man, large ones a placid one, brittle ones a sick one, skewed ones a thief. The claim is that temperament is anatomy, and the Body chapter's 1.7 read lifespan from the build on the same principle.

Yeongchu 靈樞

1.8 The Viscera Are Also Counted as Nine 臟又有九

1.8.1

Source원문

內經曰, 神藏五, 形藏四, 合爲九藏. 肝藏魂, 心藏神, 脾藏意, 肺藏魄, 腎藏志, 是謂神藏五也. 一頭角, 二耳目, 三口齒, 四胸中, 以其如器外張虛而不屈, 以藏於物, 故曰, 形藏四也.

Translation영역

The Neijing says: the spirit viscera are five and the form viscera four, and together they make nine viscera. The liver stores the ethereal soul, the heart the spirit, the spleen the intent, the lung the corporeal soul, the kidney the will — these are the five spirit viscera. First the head, second the ears and eyes, third the mouth and teeth, fourth the chest — because like vessels they open outward, are hollow and do not bend, and store things, they are called the four form viscera.

Clinical note임상 주석

Nine viscera by another count: the five that store the five spirits, and four hollows — head, ears and eyes, mouth, chest — that store what comes into them. The Spirit chapter's five spirits are assigned here, one to a viscus.

Naegyeong 內經

1.9 The Bowels Are Also Counted as Six 腑又有六

1.9.1

Source원문

內經曰, 腦髓骨脉膽女子胞, 此六者, 地氣之所生, 名曰奇恒之府. 註謂奇異於恒常之府.

Translation영역

The Neijing says: brain, marrow, bone, vessels, gallbladder and the woman's uterus — these six are engendered by the qi of earth, and are called the extraordinary bowels. The commentary says: extraordinary, as differing from the ordinary bowels.

Clinical note임상 주석

奇恒之府, the extraordinary bowels — six things shaped like bowels that store like viscera. The gallbladder is counted twice, here and among the ordinary six, and the uterus is here, which is why the Uterus chapter sits in this volume with the organs.

Naegyeong 內經

1.10 The Length of the Intestines and Stomach and the Measure of Water and Grain 腸胃之長水穀之數

1.10.1

Source원문

靈樞曰, 腸胃之長, 凡五丈八尺四寸, 受水穀九斗二升一合合之太半. 此腸胃所受水穀之數也.

Translation영역

The Lingshu says: the length of the intestines and stomach is in all five jang eight cheok four chon, and they receive nine mal two seung one hop and two-thirds of a hop of water and grain. This is the measure of water and grain the intestines and stomach receive.

Clinical note임상 주석

Measured — length and capacity, to the fraction of a hop. The Lingshu's anatomy chapter gives each segment of the gut its own length and diameter, and this is the total. Five jang eight cheok is about thirteen metres, which is not far off.

Yeongchu 靈樞

1.11 The Five Viscera Struck by Evil 五臟中邪

1.11.1

Source원문

黃帝問曰, 邪之中人藏, 奈何. 岐伯對曰, 愁憂恐懼則傷心. 形寒寒飮則傷肺難經, 寒飮作飮冷, 以其兩寒相感, 中外皆傷, 故氣逆而上行. 有所墮墜, 惡血留內, 若有所大怒, 氣上而不下, 積于脇下則傷肝. 有所擊仆, 若醉入房, 汗出當風則傷脾. 有所用力擧重, 若入房過度, 汗出浴水則傷腎. 《靈樞》

Translation영역

The Yellow Emperor asked: how does evil strike a person's viscera? Qi Bo answered: sorrow, worry, fear and dread damage the heart. A chilled body and cold drink damage the lung the Nanjing writes 'drinking cold' for 'cold drink' — the two colds affecting each other, inside and outside both damaged, and so the qi counterflows and goes upward. A fall, with bad blood lodging within, or a great rage with the qi rising and not descending, accumulating below the ribs, damages the liver. A blow or a fall, or entering the bedchamber drunk, or sweating and facing the wind, damages the spleen. Straining to lift a weight, or entering the bedchamber past measure, or bathing in water while sweating, damages the kidney.

Clinical note임상 주석

Five organs and what breaks each: grief for the heart, cold for the lung, a fall or a rage for the liver, a blow or drunken sex or sweat in the wind for the spleen, heavy lifting or too much sex or a cold bath when sweating for the kidney. The list mixes emotion, weather, injury and the bedchamber without ranking them, and the Nanjing's version at 1.12 is the same list sorted.

Yeongchu 靈樞

1.12 The Five Viscera Fall Ill of Themselves in Their Own Channels 五臟正經自病

1.12.1

Source원문

難經曰, 正經自病者, 憂愁思慮則傷心, 形寒飮冷則傷肺, 恚怒氣逆上而不下則傷肝, 飮食勞倦則傷脾, 久坐濕地, 强力入房則傷腎. 是正經自病者也.

Translation영역

The Nanjing says: falling ill of oneself in one's own channel is this — worry, sorrow and thought damage the heart; a chilled body and cold drink damage the lung; resentment and rage with the qi counterflowing up and not descending damage the liver; food and drink, toil and weariness damage the spleen; long sitting on damp ground and forcing oneself into the bedchamber damage the kidney. This is falling ill of oneself in one's own channel.

Clinical note임상 주석

The Nanjing's forty-ninth difficulty, and its point is 正經自病 — the organ's own channel made ill by the organ's own cause, as against evil arriving from another organ. The five causes are the ones the Internal Damage chapter's whole method is built on.

Nangyeong 難經

1.13 Distinguishing the Viscera and Bowels by the Pulse 脉辨臟腑

1.13.1

Source원문

難經曰, 何以知藏府之病也. 然數者府也, 遲者藏也. 數則爲熱, 遲則爲寒. 諸陽爲熱, 諸陰爲寒, 故知藏府之病也.

Translation영역

The Nanjing says: how does one know a disease of the viscera from one of the bowels? Rapid is the bowels, slow the viscera. Rapid is heat and slow is cold; the yang are heat and the yin cold, and so one knows a disease of the viscera from one of the bowels.

Clinical note임상 주석

One rule, two graphs: 數 fast is bowels, 遲 slow is viscera. The Pulse Diagnosis chapter's 4.5 gave the rate as heat and cold; the Nanjing adds the organ class, on the reasoning of 1.2 that yang is fast.

Nangyeong 難經

1.14 The Viscera and Bowels Differ in Their Patterns 臟腑異證

1.14.1

Source원문

難經曰, 病有欲得溫者, 有欲得寒者, 有欲得見人者, 有不欲得見人者而各不同, 其病在何藏府. 然病欲得寒而欲得見人者, 病在府也. 病欲得溫而不欲得見人者, 病在藏也. 何以言之. 府者陽, 陽病欲得寒, 又欲見人, 藏者陰, 陰病欲得溫, 又欲閉戶獨處, 惡聞人聲. 故以別知藏府之病也.

Translation영역

The Nanjing says: in disease there are those who want warmth and those who want cold, those who want to see people and those who do not, each different — in which viscus or bowel is the disease? One who is ill and wants cold and wants to see people has the disease in the bowels; one who is ill and wants warmth and does not want to see people has it in the viscera. Why? The bowels are yang, and yang disease wants cold and wants company; the viscera are yin, and yin disease wants warmth and wants to shut the door and be alone, and hates the sound of voices. So one tells a disease of the viscera from one of the bowels.

Clinical note임상 주석

The Nanjing's fifty-first difficulty, and the test is what the patient wants — warmth and solitude, or cold and company. A patient who shuts the door and hates voices has a disease of the viscera. The observation is a good one: withdrawal is the sign of the deeper illness.

Nangyeong 難經

1.14.2

Source원문

藏病者, 止而不移, 其病不離其處, 府病者, 彷彿賁響, 上下行流, 居處無常. 《靈樞》

Translation영역

A disease of the viscera stays and does not move; it does not leave its place. A disease of the bowels seems to rumble and rush, flowing up and down, with no fixed abode.

Clinical note임상 주석

Fixed or moving — the second test. A pain that stays put is the viscera; one that wanders and gurgles is the bowels. The Qi chapter's 4.21 sorted qi pain by where it stuck; this sorts organ disease by whether it sticks at all.

Yeongchu 靈樞

1.15 Diseases of the Viscera and Bowels Differ in Difficulty of Treatment 臟腑病治有難易

1.15.1

Source원문

難經曰, 藏病難治, 府病易治, 何謂也. 然藏病所以難治者, 傳其勝也. 府病易治者, 傳其子也. 藏病傳其所勝者, 假令心病傳肺, 肺傳肝, 肝傳脾, 脾傳腎, 腎傳心, 一藏不再傳, 故言次傳者死. 府病傳其子者, 假令心病傳脾, 脾傳肺, 肺傳腎, 腎傳肝, 肝傳心, 是子母相傳, 周而復始, 故言生也.

Translation영역

The Nanjing says: a disease of the viscera is hard to treat and one of the bowels easy — what does this mean? A disease of the viscera is hard to treat because it passes to what it overcomes; a disease of the bowels is easy because it passes to its child. A disease of the viscera passing to what it overcomes: say a heart disease passes to the lung, the lung to the liver, the liver to the spleen, the spleen to the kidney, the kidney to the heart — one viscus does not receive it twice, and so it is said that what is passed on in sequence dies. A disease of the bowels passing to its child: say a heart disease passes to the spleen, the spleen to the lung, the lung to the kidney, the kidney to the liver, the liver to the heart — this is child and mother passing to each other, round and beginning again, and so it is said to live.

Clinical note임상 주석

The Nanjing's fifty-third difficulty, and the chapter's most consequential rule. A disease moving round the control cycle — heart to lung to liver to spleen to kidney — cannot return and kills when it has gone round; one moving round the generation cycle circles for ever. The Medicine Use chapter's 5.16 — see liver disease, know it passes to the spleen, secure the spleen first — is this rule's application.

Nangyeong 難經

1.15.2

Source원문

內經曰, 邪風之至, 疾如風雨. 故善治者治皮毛, 其次治肌膚, 其次治筋脉, 其次治六府, 其次治五藏, 治五藏者, 半死半生也.

Translation영역

The Neijing says: the arrival of the evil wind is as swift as wind and rain. So the skilled treat at the skin and hair; the next at the flesh; the next at the sinews and vessels; the next at the six bowels; the next at the five viscera — and to treat at the five viscera is half death and half life.

Clinical note임상 주석

Five depths and five grades of physician, and the last is a coin toss. 治五藏者, 半死半生 — the Suwen's judgement on treating a disease that has reached the viscera, and the Cold Damage chapter's six stages are the same ladder from surface to depth.

Naegyeong 內經

1.16 The Viscera and Bowels Are Mutually Connected 臟腑相關

1.16.1

Source원문

內經曰, 五藏不平, 六府閉塞之所生也.

Translation영역

The Neijing says: the five viscera being out of balance is engendered by the six bowels being blocked.

Naegyeong 內經

1.16.2

Source원문

五藏穿鑿論曰, 心與膽相通, 心病怔忡, 宜溫膽爲主, 膽病戰慄癲狂, 宜補心爲主. 肝與大腸相通, 肝病宜疏通大腸, 大腸病宜平肝經爲主. 脾與小腸相通, 脾病宜瀉小腸火, 小腸病宜潤脾土爲主. 肺與膀胱相通, 肺病宜淸利膀胱水, 膀胱病宜淸肺氣爲主. 腎與三焦相通, 腎病宜調和三焦, 三焦病宜補腎爲主. 此合一之妙也. 《入門》

Translation영역

The Discourse Boring Through the Five Viscera says: the heart and gallbladder communicate — for heart disease with palpitation, warming the gallbladder is the mainstay; for gallbladder disease with shivering and madness, supplementing the heart. The liver and large intestine communicate — for liver disease, free the large intestine; for large intestine disease, calming the liver channel is the mainstay. The spleen and small intestine communicate — for spleen disease, drain the small intestine's fire; for small intestine disease, moistening the spleen earth is the mainstay. The lung and bladder communicate — for lung disease, clear and free the bladder's water; for bladder disease, clearing the lung qi is the mainstay. The kidney and three burners communicate — for kidney disease, harmonize the three burners; for three-burner disease, supplementing the kidney is the mainstay. This is the subtlety of joining into one.

Clinical note임상 주석

A second set of pairings, and not the Lingshu's from 1.4. Heart with gallbladder, liver with large intestine, spleen with small intestine, lung with bladder, kidney with three burners — a cross-pairing the Immun took from a lost treatise, and the Bogam records it beside the orthodox one without choosing. The pairs are still used: 溫膽 for palpitation is Ondam-tang, and treating the liver through the bowel is a standing method.

Immun 入門

1.17 Remission and Worsening in Diseases of the Five Viscera 五臟病間甚

1.17.1

Source원문

內經曰, 夫邪氣之客於身也, 以勝相加, 至其所生而愈, 至其所不勝而甚, 至其所生而持, 自得其位而起. 必先定五藏之脉, 乃可言間甚之時, 死生之期也.

Translation영역

The Neijing says: when the evil qi lodges in the body, it is imposed by what overcomes; at what the organ engenders it heals, at what the organ cannot overcome it worsens, at what engenders the organ it holds, and at the organ's own position it rises. One must first fix the pulse of the five viscera, and only then can one speak of the times of remission and worsening and the date of death or life.

Clinical note임상 주석

The five-phase clock. A disease eases in the season its organ engenders, worsens in the season that overcomes its organ, holds in the season that engenders it, and stirs in its own. 1.17.3 works the example.

Naegyeong 內經

1.17.2

Source원문

凡病, 以五藏時日占病愈甚, 極準. 錢仲陽深得其理, 學者宜究心焉. 《綱目》

Translation영역

In any disease, forecasting recovery or worsening by the seasons and days of the five viscera is extremely accurate. Qian Zhongyang grasped this principle deeply, and students should give it their whole mind.

Gangmok 綱目

1.17.3

Source원문

釋曰, 如肝病愈於夏, 甚於秋, 持於冬, 起於春. 餘倣此.

Translation영역

The explanation says: for instance, a liver disease heals in summer, worsens in autumn, holds in winter and rises in spring. The rest follow this.

Clinical note임상 주석

Liver is wood: summer is fire, which wood engenders, so it heals; autumn is metal, which overcomes wood, so it worsens; winter is water, which engenders wood, so it holds; spring is its own. The same table for each organ, and the Bogam says 餘倣此 — work out the rest.

Donguibogam · Ojangyukbu

1.18 The Dates of Death for the Five Viscera 五臟死期

1.18.1

Source원문

內經曰, 五藏受氣於其所生, 傳之於其所勝, 氣舍於其所生, 死於其所不勝. 病之且死, 必先傳行, 至其所不勝, 病乃死. 此言氣之逆行也. 故死. 肝受氣於心所生之子, 傳之於脾己之所勝, 氣舍於腎生己之母, 至肺而死勝己之鬼. 心受氣於脾, 傳之於肺, 氣舍於肝, 至腎而死. 脾受氣於肺, 傳之於腎, 氣舍於心, 至肝而死. 肺受氣於腎, 傳之於肝, 氣舍於脾, 至心而死. 腎受氣於肝, 傳之於心, 氣舍於肺, 至脾而死. 此皆逆死也, 一日一夜五分之, 此所以占死者之早暮也.

Translation영역

The Neijing says: the five viscera receive qi from what they engender, pass it to what they overcome, lodge the qi at what engenders them, and die at what they cannot overcome. When a disease is about to be fatal it must first pass along, and when it reaches what the organ cannot overcome, the disease kills. This speaks of the qi moving contrary, and so of death. The liver receives qi from the heart the child it engenders, passes it to the spleen what it overcomes, lodges it at the kidney the mother that engenders it, and dies on reaching the lung the ghost that overcomes it. The heart receives qi from the spleen, passes it to the lung, lodges it at the liver, and dies on reaching the kidney. The spleen receives qi from the lung, passes it to the kidney, lodges it at the heart, and dies on reaching the liver. The lung receives qi from the kidney, passes it to the liver, lodges it at the spleen, and dies on reaching the heart. The kidney receives qi from the liver, passes it to the heart, lodges it at the lung, and dies on reaching the spleen. These are all contrary deaths; dividing a day and a night into five, this is how one forecasts the hour of a dying person's death.

Clinical note임상 주석

1.15's rule run out to the end, organ by organ, and the day divided into five watches so that the hour can be named. 勝己之鬼 — the ghost that overcomes me — is the commentator's word for the organ where the disease kills, and the Bogam keeps it as a note. The Pulse Diagnosis chapter's 4.25 named the hour of death from the pulse; this names it from the organ sequence. Both are the tradition's prognostics, and both were meant to be used.

Naegyeong 內經

1.19 The Signs of the Qi of the Viscera and Bowels Expiring 臟腑氣絶候

1.19.1

Source원문

詳見氣門.

Translation영역

Treated in fuller detail in the Qi chapter.

Clinical note임상 주석

The Qi chapter's 4.25 — rolling eyes for the yin and the sweat of expiry for the yang — and the Bogam keeps the heading here so the chapter's account of the organs runs from what they are to when they stop.

Donguibogam · Ojangyukbu

1.20 Simple Medicinals 單方

1.20.1

Source원문

凡二十三種.

Translation영역

Twenty-three kinds in all.

Clinical note임상 주석

Twenty-three simples and every one of them is food — rice, wheat, barley, buckwheat, black bean, sesame, tripe, marrow, venison, dog, hen, sparrow, honey, milk, carp, lotus seed, jujube, mallow, ginger, scallion, mustard, human milk and pine nut. A chapter with no formulas ends on a pantry, and the reasoning is 1.3.3's: the organs are the granary, and what fills them is grain.

Donguibogam · Ojangyukbu

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Inner Landscape, Volume 3, The Five Viscera and Six Bowels chapter. The Chinese text is collated against the public-domain Wikisource transcription and a printed edition; original character forms (脉, 人參) are retained. Terminology follows Wiseman & Feng, A Practical Dictionary of Chinese Medicine. Translation and clinical notes are original to this site. — Eui Young (Justin) Chung, L.Ac., Dipl. O.M.