脏象之义，余所类于经文者不啻详矣，然经有所未及，而同中有不同，及有先同后异者
，俱不可以不辨也。夫人身之用，止此血气。虽五脏皆有气血，而其纲领，则肺出气也，肾
纳气也，故肺为气之主，肾为气之本也。血者水谷之精也，源源而来，而实生化于脾，总统
于心，脏受于肝，宣布于肺，施泄于肾，而灌溉一身。所谓气主嘘之，血主濡之，而血气为
人之橐 ，是皆人之所同也。若其同中之不同者，则脏气各有强弱，禀赋各有阴阳。脏有强
弱，则神志有辨也，颜色有辨也，声音有辨也，性情有辨也，筋骨有辨也，饮食有辨也，劳
役有辨也，精血有辨也，勇怯有辨也，刚柔有辨也。强中强者，病其太过，弱中弱者，病其
不及。因其外而察其内，无弗可知也。禀有阴阳，则或以阴脏喜温暖，而宜姜、桂之辛热；
或以阳脏喜生冷，而宜芩、连之苦寒。或以平脏，热之则可阳，寒之则可阴也。有宜肥腻者
，非润滑不可也；有宜清素者，惟膻腥是畏也。有气实不宜滞，有气虚不宜破者。有血实
不宜涩，有血虚不宜泄者。有饮食之偏忌，有药饵之独碍者。有一脏之偏强，常致欺凌他脏
者。有一脏之偏弱，每因受制多虞者。有素挟风邪者，必因多燥，多燥由于血也。有善病湿
邪者，必因多寒，多寒由于气也。此固人人之有不同也。其有以一人之禀而先后之不同者，
如以素禀阳刚而恃强无畏，纵嗜寒凉，及其久也，而阳气受伤，则阳变为阴矣。或以阴柔而
素耽辛热，久之则阴日以涸，而阴变为阳矣。不惟饮食，情欲皆然。病有出入，朝暮变迁，
满而更满，无不覆矣。损而又损，无不破矣。故曰∶久而增气，物化之常也；气增而久，夭
之由也。此在经文固已明言之矣。
夫不变者，常也；不常者，变也。人之气质有常变，医之病治有常变，欲知常变，非明
四诊之全者不可也。设欲以一隙之偏见，而应无穷之变机，吾知其遗害于人者，多矣。故于
此篇之义，尤不可以不深察。
关于“脏象”的含义，我依据经文所做的分类阐述已经非常详尽了。然而，经文中有所未提及的，以及那些表面相同而实质不同、或者起初相同后来产生差异的情况，都是不可以不进行辨析的。
人体的功能作用，仅止于血和气这两者。虽然五脏都包含气血，但其纲领在于：肺主管出气，肾主管纳气，所以肺是气的主体，肾是气的根本。
血是水谷精微所化生的物质，源源不断地生成，实际上由脾生化，由心统摄，由肝受藏，由肺宣布（布散），由肾施泄（排泄/封藏调节），从而灌溉全身。所谓气主要起温煦作用，血主要起濡养作用，而气血作为人体的生命动力源泉，这是大家都相同的道理。
至于相同之中的不同之处，则是因为各脏的气机有强有弱，人的先天禀赋各有阴阳之分。脏腑有强弱之别，那么神志就有区别，面色就有区别，声音就有区别，性情就有区别，筋骨就有区别，饮食偏好就有区别，对劳役的耐受度就有区别，精血的盈亏就有区别，勇敢与怯懦就有区别，刚强与柔和就有区别。禀赋强者容易患病是因为机能太过，禀赋弱者容易患病是因为机能不及。通过观察外在表现来推知内在状况，没有不能知晓的。
禀赋有阴阳之分，有的人因为阴脏体质而喜欢温暖，适宜使用姜、桂等辛热药物；有的人因为阳脏体质而喜欢生冷，适宜使用黄芩、黄连等苦寒药物。有的人属于平脏（阴阳平衡之体），用热药可以使其偏阳，用寒药可以使其偏阴。有的人适宜食用肥腻之物，非润滑滋润不可；有的人适宜清淡素食，唯恐膻腥油腻。有的人气实不宜使用阻滞气机的药，有的人气虚不宜使用破气耗气的药。有的人血实不宜使用收敛涩滞的药，有的人血虚不宜使用攻下泄利的药。有的人对某些饮食特别禁忌，有的人对某些药物特别不耐受。有的某一脏偏强，常常导致欺凌其他脏腑；有的某一脏偏弱，往往因为受制过多而令人担忧。有的人素来挟带风邪，必然因为体内多燥，多燥是由于血虚所致；有的人善于患湿邪病，必然因为体内多寒，多寒是由于气虚所致。这些固然是人人不同的地方。
还有同一个人，其禀赋在时间先后上发生变化的情况。例如，原本禀赋阳刚，倚仗强壮无所畏惧，放纵嗜好寒凉之物，时间久了，阳气受损，那么阳就会转变为阴。或者原本禀赋阴柔，素来沉溺于辛热食物，时间久了，阴液日渐枯竭，那么阴就会转变为阳。不仅饮食如此，情欲也是如此。疾病有出入变化，早晚变迁，满溢之后更加满溢，没有不覆败的；亏损而又继续亏损，没有不破败的。所以说：“久而增气，是事物转化的常态；气增加久了，就是短命夭折的原因。”这在经文中本来就已经明确说过了。
不变的是常道，变化的是变局。人的气质有常变，医生治疗疾病也有常变。想要了解常与变，如果不精通四诊（望、闻、问、切）的全部方法是不可能的。如果试图以管中窥豹般的片面偏见，去应对无穷无尽的变化机理，我知道那留给人们的祸害就太多了。所以对于本篇的含义，尤其不可以不深入考察。
The meaning of "Zang-Xiang" (Visceral Manifestations) has been classified and explained by me based on the classic texts in considerable detail. However, there are aspects not covered by the classics, as well as cases where things appear similar but are fundamentally different, or start similarly but diverge later. These must be distinguished and analyzed.
The functional activities of the human body are limited to Blood and Qi. Although all five Zang organs contain both Blood and Qi, their general principles lie in the fact that the Lung governs the exhalation of Qi, and the Kidney governs the reception of Qi. Therefore, the Lung is the master of Qi, and the Kidney is the root of Qi.
Blood is refined essence derived from food and water, generated continuously. It is actually transformed by the Spleen, controlled by the Heart, stored by the Liver, distributed by the Lung, and regulated/excreted by the Kidney, thereby irrigating the entire body. As stated, Qi primarily provides warming functions, while Blood primarily provides nourishing functions. Together, Blood and Qi serve as the bellows (source of vital energy) for humans; this is common to all people.
However, within this commonality lies difference: the Qi of each organ varies in strength, and individuals possess different Yin-Yang constitutions due to innate endowment. Differences in organ strength lead to distinctions in mental state, complexion, voice, temperament, tendons and bones, dietary preferences, tolerance to labor, balance of essence and blood, courage versus timidity, and rigidity versus flexibility. Those with strong constitutions may suffer from diseases caused by excess, while those with weak constitutions may suffer from diseases caused by deficiency. By observing external manifestations, one can infer internal conditions without exception.
Differences in Yin-Yang constitution mean that some individuals, having a Yin-organ constitution, prefer warmth and are suitable for pungent-hot herbs like Ginger (Shengjiang) and Cinnamon Twig (Guizhi). Others, having a Yang-organ constitution, prefer cold and raw foods and are suitable for bitter-cold herbs like Scutellaria Root (Huangqin) and Coptis Rhizome (Huanglian). Some have a balanced constitution (Ping Zang), where heat-inducing treatments can shift them toward Yang, and cold-inducing treatments can shift them toward Yin. Some require rich and greasy foods for lubrication; others prefer plain vegetarian diets and fear fishy or greasy odors. Some with Excess Qi should avoid stagnating agents; some with Deficient Qi should avoid qi-breaking agents. Some with Excess Blood should avoid astringents; some with Deficient Blood should avoid purgatives. There are specific dietary taboos and unique drug intolerances. One organ may be excessively strong, often bullying other organs; another may be weak, frequently suffering from excessive constraint. Some inherently harbor Wind pathogens, leading to dryness, which stems from Blood deficiency. Others are prone to Dampness pathogens, stemming from Cold, which arises from Qi deficiency. These are indeed differences among individuals.
Furthermore, an individual's constitution may change over time. For instance, someone with a naturally Yang-Gang constitution, relying on strength and fearing nothing, indulges in cold and cooling substances. Over time, Yang Qi is damaged, transforming into Yin. Conversely, someone with a Yin-Rou constitution, addicted to pungent and hot substances, sees their Yin fluids gradually depleted, transforming into Yang. This applies not only to diet but also to sexual desire. Diseases enter and exit, changing morning and evening. When fullness becomes fuller, collapse is inevitable; when damage accumulates upon damage, destruction is certain. Thus it is said: "Prolonged increase in Qi is the normal transformation of things; prolonged excess of Qi leads to premature death." This is clearly stated in the classics.
What remains unchanged is the Constant (Chang); what changes is the Variable (Bian). Human temperament has constants and variables; medical treatment of diseases has constants and variables. To understand these, one cannot fail to master the complete Four Diagnostic Methods (Wang, Wen, Wen, Qie - Inspection, Auscultation/Olfaction, Inquiry, Palpation). If one attempts to address infinite variations with a narrow, biased perspective, I know the harm inflicted upon people will be great. Therefore, the significance of this chapter must be deeply examined.