《五脏生成篇》曰∶诸脉者，皆属于目；（脉者，血之脏，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，
由此故谓血皆属于心也。）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，人静则血归于肝脏，何者？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，故足受血而能行步也。）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。）
《五脏别论篇》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、脉虽名为腑，不正与神脏为表里。胆
与肝合，而不同六腑之传泻。胞虽出纳，纳则受纳精气，出则化出形容，形容之出谓化极而生。然出纳之用，有
殊于六腑，藏而不泻，其脏为奇，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，水谷不能久藏。（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，故实而不能满。（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，亦谓脉口。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，故以其当运化之源者，所以为六腑之大源也。）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
为五脏主。气口者，右手之寸口脉，即手太阴经肺经太渊穴也。《灵枢》名曰脉口，皆以脉气必会于此也。名之
曰寸口，以此部即太渊穴，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，人之生死，虽见气口，而实本之于脾胃也。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，足太阴也。肺者，手太阴也。其气本相为流通。谷入于胃，气传于肺，而肺气行
于气口，故云变见于气口也。《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，盖言胃而脾可知矣。五味入口，入于腑，五气入鼻，入于五脏，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，都归属于目；（脉是血液运行的通道，久视会耗伤血液。这说明所有的脉都归属于目。）所有的髓，都归属于脑；（脑是髓汇聚的地方，所以所有的髓都归属于它。）所有的筋，都归属于关节；（筋气坚固结合的部分，都联络在骨节之间。久行会损伤筋，说明所有的筋都归属于关节。）所有的血，都归属于心；（血液居住在脉管之内，归属于心。血气是人的精神所在。然而精神由心主宰，因此说血都归属于心。）所有的气，都归属于肺。（因为肺脏主管气。）所以人躺下睡觉时，血液回归肝脏，（肝具有贮藏血液的功能，心推动血液运行，人活动时血液运行于各条经脉，人安静时血液回归肝脏，为什么呢？因为肝主司血海的关系。）肝得到血液滋养就能视物，（这是讲肝的作用。眼睛是肝的外窍，所以肝得到血液滋养就能视物。）脚得到血液滋养就能行走，（气行则血流顺畅，所以脚得到血液滋养就能行走。）手掌得到血液滋养就能握持，（用来承担把握物体的功能。）手指得到血液滋养就能抓取。（用来承担摄取物体的功能。血气是人的精神所在，所以能得到血液滋养的部位，都能灵活运用。）
《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，所以只贮藏精气而不排泄浊物，称为奇恒之腑。（脑、髓、骨、脉虽然名为腑，但并不与神脏形成表里关系。胆与肝相合，但不同于六腑的传泻功能。女子胞虽然有出纳作用，纳则是受纳精气，出则是化生形体，形体的排出意味着化育至极而生。然而其出纳的功能，有别于六腑，只贮藏而不排泄，其脏器奇特，有恒定不变的特性，所以称为奇恒之腑。）至于胃、大肠、小肠、三焦、膀胱，这五者是由天气所生成的，其性质象征天，所以只传化物而不贮藏精气，这接受五脏传来的浊气，称为传化之腑，这些脏腑不能长久停留食物，而是迅速输泻出去。魄门（肛门）也是五脏的使者，水谷糟粕不能在体内久藏。（魄门就是肛门。因为肺主魄，通应于大肠，所以这样命名。）所谓五脏，是贮藏精气而不排泄的，所以状态是“满”而不能“实”。（精气充满为满，水谷充实为实，因为只贮藏精气，所以满而不能实。）六腑，是传化水谷而不贮藏精气的，所以状态是“实”而不能“满”。（因为它们不贮藏精气，而是接受水谷的缘故。）之所以如此，是因为水谷入口后，胃就变实而肠变虚。（因为食物尚未下行。）食物咽下后，肠变实而胃变虚。（因为水谷已经下行。）所以说六腑是实而不能满，五脏是满而不能实。
为什么唯独气口（寸口脉）能成为五脏的主宰？（气口，就是寸口，也称为脉口。因为通过寸口可以候察气的盛衰，所以叫气口；可以通过切按脉动的动静，所以叫脉口。）胃是水谷汇聚的大海，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，营养四肢百骸，所以因为它作为运化的源头，被称为六腑的大源头。）五味入口后，贮藏于胃，用来滋养五脏之气，气口也属于太阴经。（气口所候察的脉动，是手太阴肺经脉气所运行的部位，所以说气口也属于太阴经。）因此五脏六腑的气血气味，都源于胃，变化显现于气口。所以五气从鼻吸入，贮藏于心肺，如果心肺有病，鼻子就会不通利。（这里阐明气口的脉象，唯独成为五脏的主宰。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，都是因为脉气必定会聚于此。命名为寸口，是因为这个部位就是太渊穴，距离鱼际仅一寸。其左手的寸部，则《内经》各篇都称为人迎。脉的动静、气的盛衰、人的生死，虽然表现在气口，但实际上根本在于脾胃。胃，属足阳明经；脾，属足太阴经。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。五味入口，贮藏于胃并依赖脾来运化，致使五脏之气无不借此得到资养。那么脾，属足太阴经；肺，属手太阴经。它们的本气本来是相互流通的。谷物进入胃，气传输到肺，肺气运行于气口，所以说变化显现于气口。《玉机真脏论》说：五脏，都禀受气于胃，胃是五脏的根本。脏气，不能自行到达手太阴经，必须借助胃气才能到达手太阴经，这话说了胃，脾的情况也就可知了。五味入口，进入腑；五气入鼻，进入五脏。五脏中只有心肺居于膈上接受这五气，所以心肺有病，鼻子就会不通利。既然这样，脾有病的人，怎么能辨别五味呢？）
According to the *Chapter on the Generation of the Five Zang Organs*: All vessels belong to the eyes; (Vessels are the pathways for blood; prolonged gazing damages blood, indicating that all vessels belong to the eyes.) All marrow belongs to the brain; (The brain is the sea of marrow, hence all marrow belongs to it.) All sinews belong to the joints; (Sinews with firm and knotted Qi connect between bone and joints. Prolonged walking damages sinews, indicating that all sinews belong to the joints.) All blood belongs to the Heart; (Blood resides within vessels and belongs to the Heart. Blood and Qi constitute human Spirit. Since Spirit is governed by the Heart, it is said that all blood belongs to the Heart.) All Qi belongs to the Lung. (This is because the Lung governs Qi.) Therefore, when a person lies down to sleep, blood returns to the Liver; (The Liver stores blood, while the Heart circulates it. When active, blood moves through the meridians; when quiet, blood returns to the Liver. Why? Because the Liver governs the Sea of Blood.) The Liver receives blood and enables vision; (This describes its function. The eye is the external opening of the Liver, so receiving blood enables vision.) The feet receive blood and enable walking; (Qi movement facilitates blood flow, so receiving blood enables walking.) The palms receive blood and enable grasping; (To perform the function of holding.) The fingers receive blood and enabling picking up; (To perform the function of grasping objects. Blood and Qi constitute human Spirit, thus parts receiving blood can operate flexibly.)
According to the *Chapter on the Distinctions among the Five Zang Organs*: The Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (in women) are generated by Earth Qi. They store Yin and correspond to Earth, thus they store essence without excreting turbidity, named the Extraordinary Fu Organs (Qi Heng Zhi Fu). (Although Brain, Marrow, Bones, and Vessels are named Fu Organs, they do not form exterior-interior relationships with the Shen Zang. The Gallbladder combines 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, discharging involves transforming into physical form, where discharge signifies transformation reaching its peak to generate life. However, its receiving and discharging functions differ from the Six Fu Organs; it stores without excreting, its nature is extraordinary and constant, hence named the Extraordinary Fu Organs.) As for the Stomach, Large Intestine, Small Intestine, San Jiao (Triple Burner), and Bladder, these five are generated by Heaven Qi. Their nature corresponds to Heaven, thus they transmit transformed substances without storing essence, receiving turbid Qi from the Five Zang Organs, named the Transmitting and Transforming Fu Organs. These cannot retain contents for long but quickly transport and excrete them. The Po Gate (anus) also serves as an envoy for the Five Zang Organs; water and grain residues cannot be stored for long. (The Po Gate is the anus. Since the Lung governs Po and connects to the Large Intestine, it is named thus.) It is said that the Five Zang Organs store essence and Qi without excreting, thus their state is "full" (Man) but not "solid" (Shi). (Fullness refers to essence; solidity refers to food and drink. Since they only store essence, they are full but not solid.) The Six Fu Organs transmit transformed substances without storing essence, thus their state is "solid" but not "full". (Because they do not store essence but accept food and drink.) This is why, after food enters the mouth, the Stomach becomes solid and the intestines empty (because food has not yet descended). After swallowing, the intestines become solid and the Stomach empty (because food and drink 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) alone serve as the master of the Five Zang Organs? (Qi Kou refers to the Cunkou position, also called the Mai Kou. Through Cunkou, one can observe the flourishing or decline of Qi, hence named Qi Kou; by palpating the pulse's movement, it is named Mai Kou.) The Stomach is the Sea of Water and Grain, the great source of the Six Fu Organs. (Humans have four seas; the Sea of Water and Grain is one of them. It accepts water and grain to nourish the four extremities, thus being the source of transformation, it is called the great source of the Six Fu Organs.) When the Five Flavors enter the mouth, they are stored in the Stomach to nourish the Qi of the Five Zang Organs. The Qi Kou also belongs to the Taiyin Meridian. (The pulse movement observed at the Qi Kou is where the Qi of the Hand-Taiyin Lung Meridian travels, hence it is said that Qi Kou also belongs to 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 Qi entering through the nose are stored in the Heart and Lung; if the Heart or Lung are diseased, the nose will become obstructed. (This clarifies why the Qi Kou pulse alone masters the Five Zang Organs. The Qi Kou is the Cunkou pulse on the right hand, specifically the Taiyuan acupoint of the Hand-Taiyin Lung Meridian. The *Ling Shu* calls it Mai Kou because pulse Qi converges here. It is named Cunkou because this location is the Taiyuan acupoint, only one cun away from Yuji. The left hand's Cun position is referred to as Yingchong in various chapters of the *Nei Jing*. Pulse movement, Qi fluctuation, and life and death are manifested at the Qi Kou but fundamentally rooted in the Spleen and Stomach. The Stomach belongs to the Foot-Yangming Meridian; the Spleen belongs to the Foot-Taiyin Meridian. Foot-Yangming is the pioneer of the Six Fu Organs; Foot-Taiyin is the root of the Five Zang Organs. The Stomach governs reception; all water and grain rely on it as a market, serving as the great source of the Six Fu Organs. The Five Flavors enter the mouth, are stored in the Stomach, and rely on the Spleen for transformation, thereby nourishing the Qi of all Five Zang Organs. Thus, the Spleen belongs to the Foot-Taiyin Meridian; the Lung belongs to the Hand-Taiyin Meridian. Their Qi naturally flows mutually. Grain enters the Stomach, Qi transmits to the Lung, and Lung Qi moves to the Qi Kou, hence it is said to manifest at the Qi Kou. The *Yu Ji Zhen Zang Lun* states: The Five Zang Organs all derive 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 but must rely on Stomach Qi to do so. Mentioning the Stomach implies the Spleen. The Five Flavors enter the mouth and go to the Fu Organs; the Five Qi enter the nose and go to the Zang Organs. Among the Five Zang Organs, only the Heart and Lung reside above the diaphragm to receive these Five Qi. Thus, if the Heart or Lung are diseased, the nose becomes obstructed. Given this, how can a diseased Spleen distinguish the Five Flavors?)