《麝脏生成篇》曰∶诸脉者，皆属于目；（脉者，皿之府，久视伤血，明诸脉皆属于目也。）诸髓
者，皆属于脑；（脑为髓海，故诸髓属之。）诸筋者，皆属于节；（筋气之坚结者，皆络于骨节之间也。久行
伤筋，明诸筋皆属于节也，（诸血者，皆属于心；血居脉内，属于心也。血气者，人之神，然神者，心之主，
由此故谓血属于心也。）诸气者，皆属于肺。（肺脏主气故也。）故人卧血归于肝，（肝藏血。心行之。
人动则血运于诸经，人静则血归于肝者，何也？肝主血海，故
也。）肝受血而能视，（言其用也，目为肝之官，故肝受血而能视。）足受血而能步，（气行乃血流，足受血
而能行步也。）掌受血而能握，（以当把握之用。）指受血而能摄。（以当摄受之用也。血气者，
人之神，故所以受血者，皆能运用。）
《麝脏别论篇》曰∶脑、髓、骨、脉、胆、女子胞，此六者，地气之所生也，皆藏于阴而象于地，
故藏而不泻，名曰奇恒之腑。（脑、髓、骨、脉虽各为腑，不正与神脏为表里。胆与肝台，而不同六腑
之传泻。胞虽出纳，纳则受纳精气，出则化形容，形容之出，为化极而生。然出纳之用，有殊于六腑，
藏而不泻，其脏为为奇，有恒不变，名曰奇恒之腑也。）夫胃、大肠、小肠、三焦、膀胱，此
五者，天气之所生也。其气象天，故泻而不藏，此受五脏浊气，名曰传化之腑，此不能久留，输泻者
也。魄门亦为五脏使，水谷不得久藏。（魄门者，即肛门也。以肺主魄，通于大肠故名之。）谓五脏者，
藏精气而不泻也，故满而不能实。（精气为满，水谷为实，但藏精气，故满而不能实。）六腑者，传
化物而不藏，而实而不能满。（以其不藏精气，而受水谷故也。）所以然者，水谷入口，则胃实而肠
虚。（以未下也。）食下，则肠实而胃虚。（水谷下也。）故曰实而不能满，满而不实也。
气口何以独为五脏主？（气口则寸口也。亦为脉口，以寸口可候气之盛衰，故云气口可以切脉之动静，
故云脉口。）胃者，水谷之海，六腑之大源也。（人有四海，水谷之海则其一也。受水谷营养四旁，以其当
运化之源，故为六腑之大源也。）五味入口，藏于胃，以养五脏气，气口亦太阴也。（气口之所
候，脉动者，是手太阴脉气所行，故言气口亦太阴也。）是以五脏六腑之气味，皆出于胃，变见于气
口。故五气入鼻，藏于心肺，心肺有病，而鼻为之不利也。（此明气口之脉独为五胜主，气口者，右手之寸
口脉，即手太阴肺经，太源穴也。《灵枢》名曰∶脉口，皆以肝气必会于此也。名之曰寸口，以此部即太源
穴去鱼际仅一寸也。其左手寸部则《内经》诸篇皆谓之人迎耳。脉之动静，气之盛衰，人之死生，虽
见于气口，而实本之脾胃也。胃者，足阳明也，脾者，足太阴也。足阳明为六腑之先，足太阴为五脏之本，
胃主纳受，凡水谷以是为市，为六腑之大源，五味入口，藏于胃而得脾以为之运化致五脏之气，无不籍之以
资养，则是脾者，是太阴也。肺者，手太阴，其气本不相为流通，谷入于胃，气传于肺，而肺气行于气口，
故变见于气口也。《玉机真脏论》云∶五脏者，皆禀气于胃，胃者，五脏之本也，脏气者，不能自致于手
太阴，必因于胃气，乃致于手太阴也。言胃而脾可知矣，五味入口，入于腑，五气入鼻，入于五脏，
惟心肺居于膈上，受此五气，故心肺有病而鼻为之不利矣，然则脾有病者，安能辨其五味哉。）
《五脏生成篇》说：所有的脉，都连属于目；（脉是血液汇聚的府库，长时间注视会损伤血液，这说明所有的脉都连属于目。）所有的髓，都连属于脑；（脑是髓的海，所以所有的髓都归属于它。）所有的筋，都连属于关节；（筋气坚固结合的部分，都联络在骨节之间。长时间行走会损伤筋，这说明所有的筋都连属于关节。）所有的血，都连属于心；（血居住在脉内，归属于心。血和气，是人的神志所在，然而神志由心主宰，因此说血归属于心。）所有的气，都连属于肺。（因为肺脏主管气。）所以人躺下休息时，血回归到肝；（肝藏血，心推动血运行。人活动时，血液运行于各条经脉；人安静时，血液回归到肝，为什么呢？因为肝主司血海，所以如此。）肝得到血的滋养就能视物，（这是说肝的功能，眼睛是肝的外窍，所以肝得到血的滋养就能视物。）脚得到血的滋养就能行走，（气行然后血行，脚得到血的滋养就能行走。）手掌得到血的滋养就能握持，（用来承担把握的功能。）手指得到血的滋养就能摄取，（用来承担摄受的功能。血和气，是人的神志所在，所以那些得到血的部位，都能运用自如。）
《五脏别论篇》说：脑、髓、骨、脉、胆、女子胞，这六者，是由地气所生成的，都藏纳于阴而象征大地，所以只藏精气而不泻出，称为奇恒之腑。（脑、髓、骨、脉虽然各自为腑，但并不与神脏构成表里关系。胆与肝相表里，但不同于六腑的传化泻泄。胞宫虽然有出纳功能，纳则接受精气，出则变化形体，形体的排出，是变化的极致而产生。然而其出纳的作用，不同于六腑，只藏不泻，其脏奇特，有恒定不变的特性，所以称为奇恒之腑。）胃、大肠、小肠、三焦、膀胱，这五者，是由天气所生成的。它们的性质象征天，所以只泻出而不藏纳，这承受五脏的浊气，称为传化之腑，这些不能久留，是输泻的器官。魄门（肛门）也是五脏的使者，水谷不得久藏。（魄门，就是肛门。因为肺主魄，通于大肠，所以这样命名。）所谓五脏，是藏精气而不泻出的，所以充满精气而不能被水谷充实。（精气使脏腑充满，水谷使脏腑充实，因为只藏精气，所以充满而不能被水谷充实。）六腑，是传化食物而不藏纳的，所以能被水谷充实但不能充满精气。（因为它们不藏精气，而接受水谷的缘故。）之所以这样，是因为水谷入口，则胃充实而肠空虚。（因为食物还未下行。）食物下行后，则肠充实而胃空虚。（因为水谷已下行。）所以说六腑是实而不能满，五脏是满而不能实。
为什么气口（寸口脉）唯独能作为五脏的主宰？（气口就是寸口。也称为脉口，因为寸口可以候察气的盛衰，所以说气口可以切按脉的动静，所以叫脉口。）胃，是水谷的海洋，是六腑的大源头。（人有四海，水谷之海就是其中之一。接受水谷营养并灌溉四旁，因为它处于运化的源头，所以是六腑的大源头。）五味进入口中，储藏于胃，以滋养五脏之气，气口也属于太阴经。（气口所候察的脉动，是手太阴肺经的脉气所运行的，所以说气口也属于太阴经。）因此五脏六腑的气味，都来源于胃，变化显现于气口。所以五气通过鼻子吸入，储藏于心肺，心肺有病，鼻子就会不通利。（这里说明气口的脉象唯独作为五脏的主宰，气口，即右手的寸口脉，也就是手太阴肺经的太渊穴。《灵枢》称之为脉口，都认为肝气必会聚于此。命名为寸口，因为这个部位距离鱼际仅一寸。左手的寸部则在《内经》各篇中被称为人迎。脉的动静，气的盛衰，人的死生，虽然表现在气口，但实际上根本在于脾胃。胃，是足阳明经；脾，是足太阴经。足阳明经是六腑的先导，足太阴经是五脏的根本。胃主受纳，凡是水谷以此为市场，作为六腑的大源头，五味进入口中，储藏于胃而得到脾的运化从而致五脏之气，无不借此来资养，那么脾，就是太阴经。肺，是手太阴经，其气本来不相流通，谷入于胃，气传于肺，而肺气行于气口，所以变化显现于气口。《玉机真脏论》说：五脏，都禀受气于胃，胃，是五脏的根本，脏气，不能自己到达手太阴经，必须凭借胃气，才能到达手太阴经。说到胃，脾的情况也就知道了。五味进入口中，进入腑，五气通过鼻子吸入，进入五脏，只有心肺居于膈上，接受这五气，所以心肺有病鼻子就不通利了。然而，如果脾有病，怎么能辨别五味呢？）
The *Chapter on the Generation of the Five Zang Organs* states: All vessels are connected to the eyes; (Vessels are the reservoirs of blood; prolonged gazing damages blood, indicating that all vessels are connected to the eyes.) All marrow is connected to the brain; (The brain is the sea of marrow, thus all marrow belongs to it.) All sinews are connected to the joints; (The parts where sinew qi is firm and knotted are all linked between the bone joints. Prolonged walking damages sinews, indicating that all sinews are connected to the joints.) All blood is connected to the Heart; (Blood resides within the vessels and belongs to the Heart. Blood and Qi are the spirit of humans; however, the spirit is governed by the Heart, hence blood is said to belong to the Heart.) All Qi is connected to the Lung. (This is because the Lung organ governs Qi.) Therefore, when a person lies down, blood returns to the Liver; (The Liver stores blood, and the Heart circulates it. When a person moves, blood circulates through the various meridians; when a person rests, blood returns to the Liver. Why? Because the Liver governs the Sea of Blood, this is why.) When the Liver receives blood, vision is possible; (This refers to its function; the eye is the external opening of the Liver, so when the Liver receives blood, vision is possible.) When the feet receive blood, walking is possible; (Qi moves, then blood flows; when the feet receive blood, walking is possible.) When the palms receive blood, grasping is possible; (To perform the function of holding.) When the fingers receive blood, grasping items is possible; (To perform the function of picking up. Blood and Qi are the spirit of humans, thus those parts that receive blood can all operate freely.)
The *Chapter on the Distinctions of the Five Zang Organs* states: The Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (Baiguo Bao) are these six organs, which are generated by Earth Qi. They all store Yin and correspond to the Earth, therefore they store essence without excreting, and are named the Extraordinary Fu Organs (Qi Heng Zhi Fu). (Although the Brain, Marrow, Bones, and Vessels are each considered Fu organs, they do not have a direct exterior-interior relationship with the Spirit Zang organs. The Gallbladder has an exterior-interior relationship with the Liver but differs from the Six Fu organs in transmission and excretion. The Uterus has functions of receiving and discharging; receiving involves accepting essence, and discharging involves transforming appearance. The discharge of appearance represents the extreme of transformation giving rise to new life. However, its functions of receiving and discharging differ from the Six Fu organs; it stores without excreting, its nature is unique and constant, hence it is named the Extraordinary Fu Organs.) The Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are these five organs, which are generated by Heaven Qi. Their nature corresponds to Heaven, therefore they excrete without storing. These receive turbid Qi from the Five Zang organs and are named the Transmitting and Transforming Fu Organs. These cannot remain for long; they are organs of transport and excretion. The Anus (Po Men) also serves as the envoy of the Five Zang organs, preventing food and water from being stored for long. (The Anus is the anal opening. Since the Lung governs Po (Corporeal Soul) and connects to the Large Intestine, it is named so.) It is said that the Five Zang organs store essence and Qi without excreting, thus they are full [with essence] but not solid [with food]. (Essence makes them full; food and water make them solid. Because they only store essence, they are full but not solid.) The Six Fu organs transmit and transform substances without storing, thus they are solid [with food] but not full [with essence]. (Because they do not store essence but accept food and water.) This is why, when food and water enter the mouth, the Stomach becomes solid and the Intestines empty. (Because the food has not yet descended.) After food descends, the Intestines become solid and the Stomach empty. (Because food and water have descended.) Thus it is said that the Six Fu organs are solid but not full, while the Five Zang organs are full but not solid.
Why does the Qi Kou (Cunkou pulse point) alone serve as the master of the Five Zang organs? (Qi Kou is the Cunkou. It is also called the Mai Kou, because the Cunkou can observe the flourishing or declining state of Qi, hence it is said that Qi Kou can palpate the movement and stillness of the pulse, thus called Mai Kou.) The Stomach is the Sea of Food and Water and the great source of the Six Fu organs. (Humans have four seas; the Sea of Food and Water is one of them. It accepts food and water to nourish the surrounding areas; because it is the source of transportation and transformation, it is the great source of the Six Fu organs.) The Five Flavors enter the mouth, are stored in the Stomach, and nourish the Qi of the Five Zang organs. The Qi Kou also belongs to the Taiyin Meridian. (The pulsation observed at the Qi Kou is the meridian Qi of the Hand-Taiyin Lung Meridian running there, hence it is said that the Qi Kou also belongs to the Taiyin.) Therefore, the Qi and flavor of the Five Zang and Six Fu organs all originate from the Stomach and manifest at the Qi Kou. Thus, the Five Aromas entering through the nose are stored in the Heart and Lung; if the Heart and Lung have disease, the nose will become obstructed. (This clarifies why the pulse at the Qi Kou alone serves as the master of the Five Zang organs. The Qi Kou is the Cunkou pulse on the right hand, which is the Taiyuan acupoint of the Hand-Taiyin Lung Meridian. The *Ling Shu* calls it the Mai Kou, stating that Liver Qi must converge here. It is named Cunkou because this area is only one cun away from the Yuji acupoint. The Cunkou position on the left hand is referred to as the Yingchong in various chapters of the *Nei Jing*. The movement and stillness of the pulse, the flourishing and declining state of Qi, and human life and death, although manifested at the Qi Kou, actually originate from the Spleen and Stomach. The Stomach is the Foot-Yangming Meridian; the Spleen is the Foot-Taiyin Meridian. The Foot-Yangming is the pioneer of the Six Fu organs, and the Foot-Taiyin is the root of the Five Zang organs. The Stomach governs reception; all food and water use it as a market and the great source of the Six Fu organs. The Five Flavors enter the mouth, are stored in the Stomach, and undergo transformation by the Spleen to generate Qi for the Five Zang organs, all relying on this for nourishment. Thus, the Spleen is the Taiyin. The Lung is the Hand-Taiyin Meridian; its Qi originally does not circulate freely. Grain enters the Stomach, Qi transmits to the Lung, and Lung Qi travels to the Qi Kou, thus manifesting changes at the Qi Kou. The *Yu Ji Zhen Zang Lun* states: The Five Zang organs all receive Qi from the Stomach; the Stomach is the root of the Five Zang organs. Zang Qi cannot reach the Hand-Taiyin Meridian on its own; it must rely on Stomach Qi to reach the Hand-Taiyin. Speaking of the Stomach implies the Spleen. The Five Flavors enter the mouth and go to the Fu organs; the Five Aromas enter through the nose and go to the Zang organs. Only the Heart and Lung reside above the diaphragm and receive these Five Aromas; thus, if the Heart and Lung have disease, the nose becomes obstructed. However, if the Spleen has disease, how can one distinguish the Five Flavors?)