魄喻诸镜。火有光焰，物来便烧。镜虽照见，不能烧物。夫人梦有动作，身常静定，动者魂之用，静者魄之体
也。夫精为阴，神为阳，魂为阳，魄为阴，故随神往来、并精出入，各从其类也），所以任物者谓之心（神虽
藏于心，神无形而体虚，心有形而任物，君主之官，万物皆任也），心有所忆谓之意（心已起而未有定属者，意
也），意之所存谓之志（意已决而确然不变者，志也），因志而存变谓之思（志虽定而反复计度者，思也）。
因思而远慕谓之虑（思之不已，必远有所慕。忧疑辗转者，虑也），因虑而处物谓之智（虑而后动，处事灵巧
者，智也。五者各归所主之脏，而统于心，故诸脏为臣使，而心为君主）。
心怵惕思虑则伤神，神伤则恐惧自失，破 脱肉，毛悴色夭，死于冬（神藏于心，心伤则神不安，失其主
宰也。心者脾之母，心虚则脾亦薄，肉乃消瘦也。毛悴者，憔悴也。色夭者，心之色赤，赤欲如白裹朱，不欲
如赭。火衰畏水，故死于冬）。
脾愁忧而不解则伤意，意伤则 乱，四肢不举，毛悴色夭，死于春（忧本伤肺，今以属脾者，子母相通也。
忧则气滞而不运。故 闷也。四肢禀气于胃，而不得至经，必因于脾乃得禀也，故脾伤则四肢不举。脾之色黄，
黄欲如罗裹雄黄，不欲如黄土。土衰畏木，故死于春）。
肝悲哀动中则伤魂，魂伤则狂忘不精，不精则不正，当人阴缩而挛筋，两胁骨不举，毛悴色夭，死于秋（
悲哀亦肺之志，而伤肝者，金伐木也。肝藏魂，魂伤则或为狂乱，或为健忘。不精者，失见精明之常，则邪妄
而不正也。肝主筋，故阴缩挛急。两胁者肝之分，肝败则不举。肝色青，青欲如苍璧之泽，不欲如蓝。木衰畏
金，故死于秋）。
肺喜乐无极则伤魄，魄伤则狂，狂者意不存人，皮革焦，毛悴色夭，死于夏（喜乐属心，而伤肺者，火乘金
也。肺藏魄，魄伤则不能镇静而狂。意不存人者，旁若无人也，肺主皮，故皮革焦也，肺色白，白欲如鹅羽，
不欲如盐。金衰畏火，故死于夏）。
肾盛怒而不止则伤志，志伤则喜忘其前言，腰脊不可以俯仰屈伸，毛悴色夭，死于季夏（怒者肝志，而伤
肾者，子母相通也。肾藏志，志伤则喜忘其前言。腰为肾之府，脊为肾之路，肾伤则不可俯仰屈伸。肾色黑，
黑欲如重漆色，不欲如地苍。水畏土，故死于季夏）；恐惧而不解则伤精，精伤则骨 痿厥，精时自下（此
亦肾伤也，特伤于本脏之志，为异于前耳。恐则气下。故精伤。肾主骨，精伤则骨 。痿者阳之痿，厥者阳之衰。闭藏
失职，则不因交
感，精自下矣）。
《经脉别论》曰∶食气入胃，散精于肝，淫气于筋（精者，食之轻清者也。肝主筋，故胃家散布于肝，
则浸淫滋养于筋也）。食气入胃，浊气归心，淫精于脉（浊者，食之浓浊者也。心主血脉，故食气归心，则
精气浸淫于脉也），脉气流经，经气归于肺，肺朝百脉，输精于皮毛（淫于脉者，必流于经，经脉流通必由于
气，气主于肺，而为五脏之华盖，故为百脉之朝会。皮毛者，肺之合也，是以输精）。毛脉合精，行气于府
（肺主毛，心主脉，肺藏气，心生血，一气一血奉以生身，一君一相皆处其上，而行气于气府，即膻中也），府
精神明，留于四脏，气归于权衡（膻中即心胞络，为心之府，权所受之精，还禀命于神明，神明属心，五脏之
君主。留当作流。流其精于四脏，则四脏之气咸得其平，而归于权衡矣。权衡者，平也，故曰主明则下安，主
不明则十二官危），权衡以平，气口成寸，以决死生（脏腑既平，必朝宗于气口，成一寸之脉，以决死生也）。
饮入于胃，游溢精气，上输于脾，脾气散精，上归于肺（水饮入胃，先输于脾，是以中焦如沤也。脾气散
精，朝于肺部，象地气上升而蒸为云雾，是以上焦如雾也），通调水道，下输膀胱（肺气营运，水随而注，故
通调水道，下输膀胱，是以下焦如渎也。若气不能下化，则小便不通，故曰膀胱者，州都之官，津液藏焉，气化
则能出矣）。水精四布，五经并行，合于四时五脏阴阳，揆度以为常也（脉化气以行水，分布于四脏，则五脏
并行矣。合于四时者，上输象春夏之升，下输象秋冬之降也。五脏阴阳者，即散精、淫精、输精是也。如是则
不愆于道揆法度矣，故以为常也）。
《五营运大论》∶帝曰∶病之生变何如？岐伯曰∶气相得则微，不相得则甚（相得者，彼此相生，则气和
而病微。不相得者，彼此相克，则气乘而病甚）。帝曰∶主岁何如？岐伯曰∶气有余，则制己所胜而侮所不胜；
其不及，则己所不胜侮而乘之，已所胜轻而侮之（主岁，谓五运六气各有所主之岁也。己所胜，我胜彼也。所
不胜，彼胜我也。假令木气有余，则制己所胜，而土受其克，湿化乃衰。侮所不胜，则反受木之侮也。木气不
足，则己所不胜者，金来侮之。己所胜者，土亦侮之）。侮反受邪，侮而受邪，寡于畏也（恃我能胜，侮之太
甚，则有胜必复，反受其邪。如木来克土，侮之太甚，则脾土之子，实肺金也，乘木之虚，来复母仇。如吴王
起倾国之兵，与中国争，越乘其虚，遂入而灭吴矣。此因侮受其邪，五行胜复之自然者也）。
《灵枢·决气》篇曰∶两神相搏，合而成形，常先身生，是谓精（两神相搏，即阴阳交媾，精互而成形，
精为形先也。《本神》篇曰两精相搏谓之神。此又曰两神云云者，盖神为精宰，精为神用，神中有精，精中
亦有神也。盖以见神之虚灵，无在不有，精且先身而生，神复先精而立，前乎无始，后乎无终。知此者可与言神
矣）。上焦开发，宣五谷味，熏肤，充身泽毛，若雾露之溉，是谓气（气属阳，本乎天者亲上，故在上焦开
发宣布，上焦如雾者是也。《邪客》篇云∶宗气积于胸中，出于喉咙，以贯心肺而行呼吸焉。《刺节真邪论》
曰∶真气者，所受于天，与谷气并而充身也。《营卫生会》篇曰∶人受气于谷，谷入于胃，以传于肺，五脏六腑
皆以受气。故能熏肤、充身、泽毛）。腠理发泄，汗出溱溱，是谓津（津者，阳之液。汗者，津之发也）。谷入
气满，淖泽注于骨，骨属屈伸；泄泽，补益脑髓，皮肤润泽，是谓液（液者，阴之精。谷入于胃，气满而化
液，故能润骨。骨受润，故能屈伸。经脉流，故能泄泽。内而补脑髓，外而润皮肤，皆液也）。中焦受气取汁，变化
而赤，是谓血（水谷必入于胃，故中焦受谷，运化精微，变而为汁，又变而赤，以奉生身，是名为血）。壅遏营
气，令无所避，是谓脉（壅遏者，堤防也，犹道路之界，江河之岸也，俾营气无所避而必行其中者，谓之脉。脉
者，非气非血，所以行气行血者也）。
精脱者，耳聋（耳为肾窍，精脱则耳失其用矣），气脱者，目不明（脏腑之阳气皆上注于目，气脱则目失其
用矣）；津脱者，腠理开，汗大泄（汗，阳津也。汗过多则津必脱，故曰汗多亡阳）；液脱者，骨属屈伸
不利，色夭，脑髓消，胫 ，耳数鸣（液脱则骨髓枯，故屈伸不利。脑消胫 、色亦枯夭也。耳鸣者，液脱则
肾虚也）；血脱者，色白，夭然不泽（色之荣者，血也。血脱者，色必枯白也）。
愚按∶脏腑攸分，固微渺也，指而列之，则有象可按矣。古之至神者，若见垣，若内照，咸用此耳。然变
变化化有不可以常法律者，则象也而神矣，故曰废象者暗行，胶象者待兔。
魄比喻为镜子。火有光焰，物体靠近就会被燃烧。镜子虽然能照见物体，但不能燃烧物体。人在梦中身体有动作，但实际身体保持静止安定，动是魂的作用，静是魄的本体。精属于阴，神属于阳，魂属于阳，魄属于阴，所以魂随着神往来，魄伴随精出入，各自遵循同类相从的规律。能够承担外物感应的是心（神虽然藏于心，但神无形且体虚，心有形且能承担外物，作为君主之官，万物皆由它承担），心中有所回忆称为意（心已启动但尚未确定归属的，叫作意），意念所存留的称为志（意念已决定且坚定不变的，叫作志），根据志向而进行反复思考称为思（志向虽已确定但反复计量的，叫作思）。因为思考而远慕向往称为虑（思考不停止，必定远有所慕，忧虑疑惧辗转反侧的，叫作虑），因为考虑而处理事物称为智（考虑之后才行动，处事灵巧的，叫作智。这五种功能各归属于所主的脏腑，而统摄于心，所以各脏如同臣使，而心如同君主）。
心受到惊骇思虑就会损伤神，神受伤就会恐惧自我丧失控制，肌肉破败消瘦，毛发憔悴面色枯槁，死于冬季（神藏于心，心伤则神不安定，失去主宰作用。心是脾的母亲，心虚则脾也薄弱，肌肉因此消瘦。毛悴是指憔悴。色夭是指心的颜色属赤，赤色应当像白布包裹朱砂，不应当像赭石。火衰畏水，所以死于冬季）。
脾处于愁忧状态而不解除就会损伤意，意受伤就会神志错乱，四肢不能举动，毛发憔悴面色枯槁，死于春季（忧愁本来损伤肺，现在归属于脾，是因为母子相通。忧愁导致气机滞塞而不运行，所以感到闷塞。四肢禀受胃气，但胃气不能直接到达经脉，必须依靠脾才能输送，所以脾伤则四肢不能举动。脾的颜色属黄，黄色应当像罗纱包裹雄黄，不应当像黄土。土衰畏木，所以死于春季）。
肝因悲哀触动内心就会损伤魂，魂受伤就会狂乱健忘且不精明，不精明就会行为不正，应当出现阴茎收缩和筋脉拘挛，两胁骨骼不能举抬，毛发憔悴面色枯槁，死于秋季（悲哀也是肺的情志，但损伤肝，是因为金克木。肝藏魂，魂伤就会或为狂乱，或为健忘。不精明是指失去了见精明正常的常态，就会邪妄而不正。肝主筋，所以阴茎收缩拘急。两胁是肝的分野，肝败则不能举抬。肝的颜色属青，青色应当像苍玉的光泽，不应当像蓝草。木衰畏金，所以死于秋季）。
肺因喜乐无节制就会损伤魄，魄受伤就会狂乱，狂乱的人目中无人，皮肤皮革焦枯，毛发憔悴面色枯槁，死于夏季（喜乐属于心，但损伤肺，是因为火乘金。肺藏魄，魄伤就不能镇静而发狂。意不存人是指旁若无人，肺主皮，所以皮肤皮革焦枯。肺的颜色属白，白色应当像鹅羽，不应当像盐。金衰畏火，所以死于夏季）。
肾因盛怒不止就会损伤志，志受伤就会喜欢忘记以前的话，腰脊不能俯仰屈伸，毛发憔悴面色枯槁，死于长夏（怒是肝的情志，但损伤肾，是因为母子相通。肾藏志，志伤就会喜欢忘记以前的话。腰是肾的府邸，脊是肾的路径，肾伤则不能俯仰屈伸。肾的颜色属黑，黑色应当像重漆的颜色，不应当像地苍。水畏土，所以死于长夏）；恐惧而不解除就会损伤精，精受伤就会骨痿厥冷，精液时常自行滑出（这也是肾受伤，只是损伤了本脏的情志，与前文不同罢了。恐则气下，所以精伤。肾主骨，精伤则骨痿。痿是阳气的痿废，厥是阳气的衰微。闭藏失职，就不需要交感，精液也会自行滑出）。
《经脉别论》说：食物之气进入胃，散布精气于肝，浸淫滋养于筋（精，是食物中轻清的部分。肝主筋，所以胃家散布精气于肝，就浸淫滋养于筋）。食物之气进入胃，浊气归于心，浸淫精气于脉（浊，是食物中浓浊的部分。心主血脉，所以食气归心，就精气浸淫于脉），脉气流行于经脉，经气归于肺，肺朝会百脉，输布精气于皮毛（浸淫于脉的，必然流于经，经脉流通必由于气，气主于肺，而为五脏的华盖，所以成为百脉的朝会。皮毛是肺的合应，所以输布精气）。毛与脉的精气结合，在气府运行气（肺主毛，心主脉，肺藏气，心生血，一气一血奉养身体，一君一相都处在上部，而在气府运行气，即膻中也），气府的精气神明，流注于四脏，气归于权衡（膻中即心包络，是心的府邸，权所受的精气，还禀命于神明，神明属心，是五脏的君主。留当作流。流其精气于四脏，则四脏的气都得到平衡，而归于权衡。权衡是指平，所以说主明则下安，主不明则十二官危），权衡已经平衡，气口形成寸脉，以此决断死生（脏腑既已平衡，必然朝宗于气口，成一寸之脉，以决断死生）。
饮水进入胃，游溢精气，向上输注于脾，脾气散布精气，向上归于肺（水饮进入胃，先输注于脾，所以中焦如沤。脾气散布精气，朝会于肺部，象地气上升蒸腾为云雾，所以上焦如雾），通调水道，向下输注于膀胱（肺气营运，水随之注入，所以通调水道，向下输注于膀胱，所以下焦如渎。如果气不能下化，则小便不通，所以说膀胱是州都之官，津液藏在那里，气化则能排出）。水精四布，五经并行，符合四时五脏阴阳的规律，揆度法度以为常道（脉化气以行水，分布于四脏，则五脏并行。符合四时，上输象春夏之升，下输象秋冬之降。五脏阴阳，即散精、淫精、输精。这样就不会违背道揆法度，所以作为常道）。
《五营运大论》：黄帝问：疾病的变化是怎样的？岐伯说：气相得则病轻微，不相得则病严重（相得，指彼此相生，则气和而病微。不相得，指彼此相克，则气乘而病甚）。黄帝问：主岁的情况如何？岐伯说：气有余，则克制自己所能胜的并侮蔑自己不能胜的；气不足，则自己不能胜的来侮蔑并乘袭自己，自己所能胜的也轻微地侮蔑它（主岁，指五运六气各有所主的年份。己所胜，是我胜彼。所不胜，是彼胜我。假如木气有余，则克制己所胜，土受其克，湿化乃衰。侮蔑所不胜，则反受木的侮蔑。木气不足，则己所不胜的金来侮蔑它。己所胜的土也侮蔑它）。侮蔑反而受邪，因侮蔑而受邪，是因为缺乏敬畏（恃仗我能胜，侮蔑得太甚，则有胜必有复，反而受其邪。如木来克土，侮蔑太甚，则脾土之子，实肺金，乘木之虚，来复母仇。如吴王起倾国之兵，与中国争，越乘其虚，遂入而灭吴。这是因侮受其邪，五行胜复的自然规律）。
《灵枢·决气》篇说：两神相搏，结合而成形，常在身体之前生成，这叫做精（两神相搏，即阴阳交媾，精互而成形，精为形先。《本神》篇说两精相搏谓之神。这里又说两神云云，大概神为精的主宰，精为神的作用，神中有精，精中也有神。可见神之虚灵，无在不有，精且先身而生，神复先精而立，前乎无始，后乎无终。知此者可以与他谈论神了）。上焦开发，宣发五谷的味道，熏肤，充身泽毛，像雾露灌溉一样，这叫做气（气属阳，本乎天者亲上，所以在上焦开发宣布，上焦如雾。《邪客》篇说：宗气积于胸中，出于喉咙，以贯心肺而行呼吸。《刺节真邪论》说：真气者，所受于天，与谷气并而充身。《营卫生会》篇说：人受气于谷，谷入于胃，以传于肺，五脏六腑皆以受气。所以能熏肤、充身、泽毛）。腠理发泄，汗出溱溱，这叫做津（津，是阳之液。汗，是津的发泄）。谷物进入，气满，淖泽注入骨，骨属屈伸；泄泽，补益脑髓，皮肤润泽，这叫做液（液，是阴之精。谷入于胃，气满而化液，所以能润骨。骨受润，所以能屈伸。经脉流，所以能泄泽。内而补脑髓，外而润皮肤，都是液）。中焦受气取汁，变化而赤，这叫做血（水谷必入于胃，所以中焦受谷，运化精微，变而为汁，又变而赤，以奉养身体，这叫做血）。壅遏营气，令无所避，这叫做脉（壅遏，是堤防，犹道路之界，江河之岸，使营气无所避而必行其中的，叫做脉。脉，不是气也不是血，是用来行气行血的）。
精脱者，耳聋（耳为肾窍，精脱则耳失其用），气脱者，目不明（脏腑的阳气都上注于目，气脱则目失其用）；津脱者，腠理开，汗大泄（汗，是阳津。汗过多则津必脱，所以说汗多亡阳）；液脱者，骨属屈伸不利，色夭，脑髓消，胫酸软，耳数鸣（液脱则骨髓枯，所以屈伸不利。脑消胫酸软，色亦枯夭。耳鸣，是液脱则肾虚）；血脱者，色白，夭然不泽（色的荣润，是血。血脱者，色必枯白）。
我按语：脏腑的区分，固然微妙幽深，但指明并列出它们，就有形象可以参照。古代的至神之人，若能看见墙垣，若能内视，都使用这种方法。然而变化无穷，有不可以常规法则衡量的，那么象就是神了，所以说废弃象则暗中行事，拘泥象则守株待兔。
The Po (Corporeal Soul) is likened to a mirror. Fire has light and flame; when an object approaches, it burns. Although a mirror can reflect objects, it cannot burn them. In dreams, the body may move, but in reality, the physical body remains still and stable. Movement is the function of the Hun (Ethereal Soul), and stillness is the substance of the Po. Jing (Essence) belongs to Yin, Shen (Spirit) belongs to Yang, Hun belongs to Yang, and Po belongs to Yin. Therefore, Hun follows Shen in its comings and goings, while Po accompanies Jing in its entering and exiting, each following its own kind. That which assumes responsibility for external stimuli is called Xin (Heart). Although Shen resides in the Heart, Shen is formless and its nature is empty, whereas the Heart has form and assumes responsibility for external stimuli. As the Sovereign Ruler, it assumes responsibility for all things. What the Heart recalls is called Yi (Thought/Intent). When the Heart has initiated activity but has not yet determined its specific focus, this is Yi. What is retained by Yi is called Zhi (Will/Resolution). When Yi has decided and remains firm and unchanging, this is Zhi. Based on Zhi, one engages in repeated calculation and consideration, which is called Si (Reflection/Deliberation). When Zhi is fixed but one repeatedly weighs options, this is Si. Because of continuous reflection and distant yearning, this is called Lv (Forethought/Care). When reflection does not cease and there is distant yearning, accompanied by worry and doubt, this is Lv. Based on Lv, one handles matters, which is called Zhi (Wisdom/Intelligence). When one acts after careful consideration and handles affairs with skill, this is Zhi. These five functions each return to their respective governing Zang organs but are unified by the Heart. Thus, the other Zang organs act as ministers and attendants, while the Heart acts as the sovereign ruler.
If the Heart is subjected to fright and excessive thought, it injures Shen. When Shen is injured, one experiences fear and loss of self-control. The flesh may break down and emaciate, hair becomes brittle, complexion fades, and death occurs in Winter (Shen resides in the Heart; if the Heart is injured, Shen becomes unsettled and loses its mastery. The Heart is the mother of the Spleen; if the Heart is deficient, the Spleen also becomes thin, leading to muscle emaciation. "Hair brittle" refers to exhaustion. "Complexion fades" refers to the Heart's color being Red; Red should resemble white silk wrapping cinnabar, not ochre. Fire fears Water, hence death in Winter).
If the Pi (Spleen) is burdened with sorrow and worry without relief, it injures Yi. When Yi is injured, mental confusion arises, the four limbs cannot be moved, hair becomes brittle, complexion fades, and death occurs in Spring (Worry originally injures the Lung; here it is attributed to the Spleen because of the mother-son relationship between Earth and Metal. Worry causes Qi stagnation and lack of movement, resulting in chest oppression. The four limbs receive Qi from the Stomach, but Stomach Qi cannot reach the meridians directly; it must rely on the Spleen to distribute it. Thus, Spleen injury leads to immobility of the limbs. The Spleen's color is Yellow; Yellow should resemble yellow silk wrapping realgar, not loess soil. Earth fears Wood, hence death in Spring).
If the Gan (Liver) is moved by grief within, it injures Hun. When Hun is injured, madness and forgetfulness occur, lacking clarity, leading to improper behavior. One may experience retraction of the genitals and tendon contraction, inability to raise the costal region, hair becomes brittle, complexion fades, and death occurs in Autumn (Grief is also the emotion of the Lung, but it injures the Liver due to Metal overcoming Wood. The Liver stores Hun; when Hun is injured, one may become mad or forgetful. Lack of clarity means losing the normal state of sharp vision, leading to deviation and impropriety. The Liver governs tendons, hence genital retraction and cramping. The costal region is the domain of the Liver; Liver failure leads to immobility. The Liver's color is Green; Green should resemble the luster of dark jade, not indigo. Wood fears Metal, hence death in Autumn).
If the Fei (Lung) is affected by unbounded joy and pleasure, it injures Po. When Po is injured, madness ensues; the mad person seems indifferent to others. The skin and leather become scorched, hair brittle, complexion fades, and death occurs in Summer (Joy belongs to the Heart, but it injures the Lung because Fire overwhelms Metal. The Lung stores Po; when Po is injured, it cannot remain calm, leading to madness. "Indifferent to others" means acting as if no one else exists. The Lung governs the skin, hence the skin and leather become scorched. The Lung's color is White; White should resemble goose feathers, not salt. Metal fears Fire, hence death in Summer).
If the Shen (Kidney) is subjected to unceasing rage, it injures Zhi. When Zhi is injured, one tends to forget previous words, the waist and spine cannot bend or extend, hair becomes brittle, complexion fades, and death occurs in Late Summer (Rage is the emotion of the Liver, but it injures the Kidney due to the mother-son relationship. The Kidney stores Zhi; when Zhi is injured, one forgets previous words. The waist is the mansion of the Kidney, and the spine is the pathway of the Kidney; Kidney injury prevents bending and extending. The Kidney's color is Black; Black should resemble heavy lacquer, not earthy gray. Water fears Earth, hence death in Late Summer). If fear persists without relief, it injures Jing. When Jing is injured, bone weakness and cold extremities occur, and essence leaks spontaneously (This is also Kidney injury, specifically injuring the organ's own emotion, differing from the previous cases. Fear causes Qi to sink, thus injuring Jing. The Kidney governs bones; Jing injury leads to bone weakness. Wei refers to Yang deficiency, Jue refers to Yang decline. Loss of closure and storage function leads to spontaneous leakage of essence without sexual stimulation).
The *Jing Mai Bie Lun* chapter states: Food Qi enters the Stomach, disperses fine essence to the Liver, and permeates the tendons (Fine essence refers to the light and clear part of food. The Liver governs tendons, so the Stomach distributes essence to the Liver, thereby nourishing the tendons). Food Qi enters the Stomach, turbid Qi returns to the Heart, and permeates essence into the vessels (Turbid refers to the thick and heavy part of food. The Heart governs blood vessels, so food Qi returns to the Heart, permeating essence into the vessels). Vessel Qi flows through the meridians, meridian Qi returns to the Lung, the Lung faces all vessels, and transmits essence to the skin and hair (What permeates the vessels must flow into the meridians; meridian circulation depends on Qi. Qi is governed by the Lung, which serves as the canopy of the five Zang organs, thus becoming the gathering point of all vessels. Skin and hair are the exterior correspondence of the Lung, hence essence is transmitted). Essence from skin and vessels combines, circulating Qi in the Fu organ (The Lung governs skin, the Heart governs vessels; the Lung stores Qi, the Heart generates Blood. One Qi and one Blood nourish the body; both Sovereign and Minister reside above, circulating Qi in the Qi Fu, which is the Dan Zhong [Conception Vessel area/Pericardium]). The essence and brightness of the Fu organ remain in the four Zang organs, and Qi returns to equilibrium (Dan Zhong is the Pericardium, the Fu of the Heart. The essence received by the Quan [balance] is returned to the Ming [spirit/brightness]. Ming belongs to the Heart, the ruler of the five Zang organs. "Remain" should be read as "flow". Flowing essence to the four Zang organs brings their Qi to balance, returning to equilibrium. Equilibrium means balance; thus, "If the ruler is clear, the subordinates are secure; if the ruler is unclear, the twelve officials are in danger"). When equilibrium is achieved, the radial pulse forms at the Cun position, determining life and death (Once the Zang organs are balanced, they gather at the Qi Kou [radial artery], forming a Cun-length pulse to determine life and death).
Drinks enter the Stomach, floating and overflowing with essence, transported upward to the Spleen. The Spleen disperses essence, sending it upward to the Lung (Water drinks enter the Stomach, first transported to the Spleen, representing the Middle Jiao like a fermenting vat. The Spleen disperses essence to the Lung, resembling earthly vapor rising to form clouds and mist, representing the Upper Jiao like mist). It regulates water passages, transporting downward to the Bladder (Lung Qi circulates, water follows, regulating water passages and transporting downward to the Bladder, representing the Lower Jiao like a drainage ditch. If Qi cannot descend and transform, urination is blocked. Thus, the Bladder is the official of the capital, storing fluids; only through Qi transformation can they be excreted). Water essence distributes in four directions, the five meridians run together, conforming to the Yin-Yang of the four seasons and five Zang organs, measured by standard principles (Meridials transform Qi to move water, distributing to the four Zang organs, so the five Zang operate together. Conforming to the four seasons: upward transport resembles Spring-Summer ascent, downward transport resembles Autumn-Winter descent. The Yin-Yang of the five Zang refers to dispersing, permeating, and transmitting essence. Thus, one does not deviate from the laws and standards, making it the constant norm).
The *Wu Yun Liu Qi Da Lun* states: The Emperor asked, "How do diseases change?" Qibo replied, "When Qi is compatible, the disease is mild; when incompatible, it is severe." Compatible means mutual generation, leading to harmonious Qi and mild disease. Incompatible means mutual restriction, leading to aggressive Qi and severe disease. The Emperor asked, "What about the ruling Qi of the year?" Qibo replied, "When Qi is in excess, it controls what it overcomes and insults what it cannot overcome. When Qi is deficient, what cannot be overcome insults and attacks it, and what it overcomes lightly insults it." Ruling Qi refers to the years governed by the Five Movements and Six Qi. "What it overcomes" is that which I overcome. "What cannot be overcome" is that which overcomes me. For example, if Wood Qi is in excess, it controls what it overcomes (Earth suffers its control, dampness transforms weakly) and insults what it cannot overcome (Metal). If Wood Qi is deficient, what cannot overcome it (Metal) insults it, and what it overcomes (Earth) also insults it. Insulting invites evil backlash; insulting and receiving evil stems from a lack of awe (Relying on one's ability to overcome, insulting too severely ensures that victory invites retaliation, resulting in receiving evil oneself. E.g., Wood controls Earth; if insulted excessively, the child of Earth [Metal] exploits Wood's deficiency to avenge the mother. Like King Wu of Wu raising his entire army to fight China, Yue exploited the void and destroyed Wu. This is natural retribution in the Five Elements' cycles of victory and restoration).
The *Ling Shu · Jue Qi* chapter states: Two spirits collide, combining to form shape, existing prior to the body, this is called Jing (Two spirits colliding refers to the union of Yin and Yang, forming shape through mutual essence; Jing precedes form. The *Ben Shen* chapter says two essences colliding is called Shen. Here it speaks of two spirits, implying Shen masters Jing, and Jing serves Shen; Shen contains Jing, and Jing contains Shen. This reveals Shen's spiritual emptiness, present everywhere. Jing is born before the body, and Shen stands before Jing. Before has no beginning, after has no end. Those who understand this can discuss Shen). The Upper Jiao opens and develops, disseminating the flavors of grains, warming the skin, filling the body, moistening the hair, like mist and dew irrigation, this is called Qi (Qi belongs to Yang, originating from Heaven,亲近 the upper. Thus, it opens and disseminates in the Upper Jiao, like mist. The *Xie Ke* chapter says: Zong Qi accumulates in the chest, exits the throat, penetrates the Heart and Lungs to govern respiration. The *Ci Jie Zhen Xie Lun* says: Zhen Qi is received from Heaven, combined with Gu Qi to fill the body. The *Ying Wei Hui Hui* chapter says: Humans receive Qi from grain; grain enters the Stomach, transmits to the Lung, and all Zang-Fu receive Qi. Thus, it warms skin, fills body, moistens hair). Pores open and sweat, profuse sweating, this is called Jin (Jin is the fluid of Yang. Sweat is the emission of Jin). Grain enters, Qi fills, moist essence pours into bones, enabling flexion and extension; leaking moisture nourishes brain marrow, moistening skin, this is called Ye (Ye is the essence of Yin. Grain enters the Stomach, Qi fills and transforms into Ye, thus moistening bones. Bones receive moisture, enabling flexion and extension. Meridians flow, enabling leakage. Internally nourishing brain marrow, externally moistening skin, these are all Ye). The Middle Jiao receives Qi and extracts juice, transforming it red, this is called Xue (Water and grain must enter the Stomach; thus, the Middle Jiao receives grain, transforms fine essence into juice, then into red fluid to nourish the body, named Blood). Restraining Ying Qi, preventing evasion, this is called Mai (Restraining refers to a dike, like boundaries of roads or banks of rivers, ensuring Ying Qi has no escape but to flow within, named Mai. Mai is neither Qi nor Blood, but the conduit for moving Qi and Blood).
When Jing is depleted, there is deafness (The ear is the orifice of the Kidney; Jing depletion causes loss of ear function). When Qi is depleted, vision is unclear (Yang Qi of all Zang-Fu ascends to the eyes; Qi depletion causes loss of eye function). When Jin is depleted, pores open, and sweat gushes out (Sweat is Yang Jin. Excessive sweating depletes Jin, hence "excessive sweat leads to Yang collapse"). When Ye is depleted, joints are stiff, complexion fades, brain marrow diminishes, shins feel weak, and ears ring frequently (Ye depletion causes bone marrow dryness, leading to stiffness. Brain shrinkage, shin weakness, and fading complexion. Tinnitus indicates Kidney deficiency due to Ye depletion). When Xue is depleted, complexion is white and dull without luster (The luster of complexion is provided by Blood. Blood depletion results in withered white complexion).
My commentary: The differentiation of Zang organs is indeed subtle and profound, but pointing them out and listing them provides observable images. Ancient masters of supreme spirit could see through walls or view inside the body, utilizing this method. However, changes are infinite and cannot always be judged by standard rules; thus, image becomes spirit. Therefore, abandoning image leads to blind action, while clinging to image is like waiting for a hare by a stump.