天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水
注之气。（见阴阳类四。）
肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑皆为阳。故背为阳，阳中之阳，心也；背为阳，阳中之阴，肺
也；腹为阴，阴中之阴，肾也；腹为阴，阴中之阳，肝也；腹为阴，阴中之至阴，脾也。（阴阳五。）
阴者主脏，阳者主腑；阳受气于四末，阴受气于五脏。（针刺二十八。）
阴脉荣其脏，阳脉荣其腑。其流溢之气，内溉脏腑，外濡腠理。（经络二十八。）
阳中之少阴，肺也。阳中之太阳，心也。阴中之少阳，肝也。阴中之至阴，脾也。阴中之太阴，肾也。（经络十五。）
肝主春，足厥阴少阳主治，其日甲乙，肝苦急，急食甘以缓之。心主夏，手少阴太阳主治，其日丙丁，心苦缓，急
食酸以收之。脾主长夏，足太阴阳明主治，其日戊己，脾苦湿，急食苦以燥之。肺主秋，手太阴阳明主治，其日庚辛，
肺苦气上逆，急食苦以泄之。肾主冬，足少阴太阳主治，其日壬癸，肾苦燥，急食辛以润之，开腠理，致津液，通气也。
肝欲散，急食辛以散之。心欲软，急食咸以软之。脾欲缓，急食甘以缓之。肺欲收，急食酸以收之。肾欲坚，急食苦以
坚之。（疾病二十四。）
肝为牡脏，其色青，其时春，其音角，其味酸，其日甲乙。心为牡脏，其色赤，其时夏，其日丙丁，其音征，其味
苦。脾为牝脏，其色黄，其时长夏，其日戊己，其音宫，其味甘。肺为牝脏，其色白，其音商，其时秋，其日庚辛，其
味辛。肾为牝脏，其色黑，其时冬，其日壬癸，其音羽，其味咸。是为五变。（针刺十七。）
春脉者肝也。夏脉者心也。秋脉者肺也。冬脉者肾也。脾脉者土也，孤脏以灌四傍者也。（脉色类十。）
九野为九藏，故形藏四，神藏五，合为九藏以应之也。（运气一。脉色五。）
五脏者，所以藏精神魂魄者也。六腑者，所以受水谷而行化物者也。（经络十二。）
五脏六腑，心为之主，耳为之听，目为之候，肺为之相，肝为之将，脾为之卫，肾为之主外。故五脏六腑之津液，
尽上渗于目，心悲气并则心系急，心系急则肺举，肺举则液上溢。（疾病类五十八。）
五脏六腑，肺为之盖，心为之主，缺盆为之道。肝者主为将，脾者主为卫，肾者主为外。六腑者，胃为之海。（藏象
二十九。）
肝生于左、肺藏于右，心部于表，肾治于里，脾为之使，胃为之市，膈肓之上，中有父母，七节之旁，中有小心，
从之有福，逆之有咎。（针刺六十四。）
肺主身之皮毛，心主身之血脉，肝主身之筋膜，脾主身之肌肉，肾主身之骨髓。（疾病七十一。）
心藏神，肺藏气，肝藏血，脾藏肉，肾藏志，而成此形。志意通，内连骨髓，而成身形五脏。（疾病十八。《本神篇》
曰∶脾藏营，心藏脉，肾藏精。详藏象十。）
心为噫，肺为咳，肝为语，脾为吞，肾为欠为嚏，胃为气逆为哕为恐，大肠小肠为泄，下焦溢为水，膀胱不利为癃，
不约为遗溺。胆为怒，是为五病。精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则恐，是谓五并。
心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，是谓五恶。心为汗，肺为涕，肝为泪，脾为涎，肾为唾，是谓五液。心藏
神，肺藏魄，肝藏魂，脾藏意，肾藏志，（《九针论》曰∶肾藏精志也。）是谓五脏所藏。心主脉，肺主皮，肝主筋，脾主
肉，肾主骨，是谓五主。（疾病二十五。）
人有五脏，化五气，以生喜怒悲忧恐，（阴阳一。）
青为肝，赤为心，白为肺，黄为脾，黑为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨。（脉色三十二。）
肝色青，心色赤，肺色白，脾色黄，肾色黑。（疾病类二十四。）
心者，五脏之专精也，目者其窍也。（疾病八十。）
重阳之人， 高高，言语善疾，举足善高，心肺之藏气有余，阳气滑盛而扬，故神动而气先行。多阳者多喜，多
阴者多怒。（针刺二十二。）
五脏之应天者肺，肺者五脏六腑之盖也，皮者肺之合也。人之所以应土者肉也。人之所以生成者血脉也。（针刺二。）
肺者脏之长也，为心之盖也。（疾病七十一。）
肺者脏之盖也，（疾病八十二。）
肺者气之本。（藏象二。）
肝者中之将也，取决于胆，咽为之使。（疾病六十一。）
人卧血归于肝，肝受血而能视，足受血而能步，掌受血而能握，指受血而能摄。（经络二十一。）
脾与胃以膜相连耳，而能为之行其津液何也？（疾病十三。）
脾主为胃行其津液者也。（疾病三十四。）
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，乃至于手太阴也。（脉色二十七。）
人受气于谷，谷入于胃，以传于肺，五脏六腑，皆以受气，其清者为营，浊者为卫，营在脉中，卫在脉外。（经络二
十三。）
胃为五脏六腑之海，其清气上注于肺，肺气从太阴而行之，其行也以息往来。气之离脏也，卒然如弓弩之发，如水
之下岸。（经络十三。）
谷始入于胃，其精微者，先出于胃，之两焦以溉五脏，别出两行营卫之道。其大气之抟而不行者，积于胸中，命曰
气海，出于肺，循喉咽，故呼则出，吸则入。天地之精气，其大数常出三入一，故谷不入，半日则气衰，一日则气少矣。
（气味二。）
平人之常，气禀于胃，胃者平人之常气也，人无胃气，曰逆，逆者死。（脉色十一。）
脉无胃气亦死。脉弱以滑，是有胃气。（脉色十二。）
肾者至阴也。肺者太阴也。肾者胃之关也，关门不利，故聚水而从其类也。肾者牝脏也，地气上者，属于肾而生水
液也，故曰至阴。（针刺三十八。）
肾者主水，受五脏六腑之精而藏之。（藏象十三。）
肾者水脏，主津液，主卧与喘也。（疾病八十二。）
膀胱之胞薄以懦，得酸则缩。（气味三。）
人始生，先成精，精成而脑髓生。（经络一。）
脉反四时及不间脏，曰病难已。（脉色十二。）
神∶阴阳不测谓之神，神用无方谓之圣。（运气三。）天地之动静，神明为之纪。（运气四十。）玄生神，神在天为风。
（运气三。藏象六同。）天地之动静，神明为之纲纪。（阴阳四。）阴阳者，神明之腑也。（阴阳一。运气三。）天地之大纪，
人神之通应也。（运气二十四。）根于中者，命曰神机，神去则机息；根于外者，命曰气立，气止则化绝。（运气十五。）
出入废则神机化灭。（运气九。）神转不回，回则不转，乃失其机。（脉色十。论治十四。）出入有行，以转神明。（脉色八。）
昔在黄帝，生而神灵。故能形与神俱。不知持漏，不时御神。（俱摄生一。）四气调神。（摄生四。）故圣人传精神，服天
气而通神明。起居如惊。神气乃浮，阳气者，精则养神，柔则养筋。阴平阳秘，精神乃治。味过于辛，筋脉沮弛，精神
乃央。（俱疾病五。）阴气者，静则神藏，躁则消亡。（疾病六十七。）心藏神。（疾病二十五。）心者君主之官，神明出焉。
（藏象一。运气四十三。）心者，生之本，神之变也。（藏象二。）心者，五脏六腑之大主也，精神之所舍也，心伤则神去，
神去则死矣。（针刺二十三。）心藏脉，脉舍神。（藏象十。）积神于心，以知往今。（脉色三十二。）血者神气也。（经络二
十三。）水之精为志，火之精为神。（疾病八十。）两神相搏，合而成形。（藏象二十五。）血脉和则精神乃居，故神者水谷
之精气也。（藏象二十七。）人之血气精神者，所以奉生而周于性命者也。志意者，所以御精神。志意和则精神专直。五
脏者，所以藏精神血气魂魄者也。（俱藏象二十八。）神藏五，形藏四，合为九藏。（脉色五。运气一。）腑精神明，留于
四藏。（藏象十二。）五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。（气味一。）所言节
者，神气之所游行出入也。（经络十四。）重阳之人，其神易动。（针刺二十二。）精神内守，病安从来？（摄生二。）呼吸
精气，独立守神。去世离俗，积精全神。（俱摄生三。）凡刺之法，必先本于神，血脉营气精神，此五脏之所藏也。两精
相搏谓之神，随神往来谓之魂。怵惕思虑则伤神，神伤则恐惧流淫而不止。喜乐者，神惮散而不藏。恐惧者，神荡惮而
不收。（俱藏象九。）上古使僦贷季，理色脉而通神明。（论治十七。）按其脉，知其病，命曰神。知一则为工，知二则为
神，知三则神且明矣。（俱脉色十七。）神在秋毫，属意病者。神属勿去，知病存亡。神无营于众物。必正其神。（俱针刺
七。）一曰治神。道无鬼神，独来独往。（俱针刺九。）拘于鬼神者，不可与言至德。（藏象十一。）粗守形，上守神，神乎
神，客在门。神者正气也。（针刺一。）善言化言变者，通神明之理。（运气十二。）故养神者，必知形之肥瘦，营卫血气
之盛衰。血气者，人之神，不可不谨养。神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视独见，适若昏，
昭然独明，若风吹云，故曰神。（俱针刺十三。）莫知其形，若神仿佛。用针之要，无忘其神。（俱针刺十。）推阖其门，
令神气存。（针刺十四。）方成弗约，则神与弗俱。（针刺二十九。）医不能严，不能动神。（论治十八。）所以不十全者，
精神不专。（论治十九。）必一其神，令志在针。以移其神，气至乃休。（俱针刺六十二。）合形与气，使神内藏。（针刺五
十六。）泻虚补实，神去其室。补虚泻实，神归其室。（疾病五十六。）神变而止。（针刺十九。）刺法有全神养真之旨。道
贵常存，补神固根，精气不散，神守不分。人虚即神游失守位，使鬼神外干。人神不守，非达至真。至真之要，在乎天
玄，神守天息，复入本元，命曰归宗。（俱运气四十三。）失神者死，得神者生。何者为神？曰∶血气已和，营卫已通，
五脏已成，神气舍心，魂魄毕具，乃成为人。百岁，五脏皆虚，神气皆去，形骸独居而终矣。（俱藏象十四。）逆从到行，
标本不得，亡神失国。得神者昌，失神者亡。（俱论治十七。）五神失守，邪鬼干人。得神者昌，失神者亡。（运气四十四。）
故贵脱势，虽不中邪，精神内伤，身必败亡。（论治十八。）衣被不敛，言语善恶，不避亲疏者，此神明之乱也。（疾病九
十一。）神有余则笑不休，神不足则悲。（疾病十八。）形弊血尽而功不立者，神不使也。（论治十五。）
天气与肺相通，地气与咽喉相通，风气与肝相通，雷气与心相通，谷气与脾相通，雨气与肾相通。六经如同河流，肠胃如同大海，九窍是水气注流的通道。（见《阴阳类四》。）
肝、心、脾、肺、肾五脏都属于阴，胆、胃、大肠、小肠、膀胱、三焦六腑都属于阳。所以背部属阳，背部的阳中之阳是心；背部属阳，背部的阳中之阴是肺；腹部属阴，腹部的阴中之阴是肾；腹部属阴，腹部的阴中之阳是肝；腹部属阴，腹部的阴中之至阴是脾。（见《阴阳五》。）
阴主要主管脏，阳主要主管腑；阳气受纳于四肢末端，阴气受纳于五脏。（见《针刺二十八》。）
阴脉滋养其所属的脏，阳脉滋养其所属的腑。其流溢之气，向内灌溉脏腑，向外濡润腠理（皮肤纹理及汗孔）。（见《经络二十八》。）
阳中的少阴是肺。阳中的太阳是心。阴中的少阳是肝。阴中的至阴是脾。阴中的太阴是肾。（见《经络十五》。）
肝主春季，足厥阴肝经和足少阳胆经主治，对应的日子是甲乙日。肝气急迫时，急需食用甘味食物来缓和它。心主夏季，手少阴心经和手太阳小肠经主治，对应的日子是丙丁日。心气涣散时，急需食用酸味食物来收敛它。脾主长夏，足太阴脾经和足阳明胃经主治，对应的日子是戊己日。脾湿盛时，急需食用苦味食物来燥湿。肺主秋季，手太阴肺经和手阳明大肠经主治，对应的日子是庚辛日。肺气上逆时，急需食用苦味食物来泄降它。肾主冬季，足少阴肾经和足太阳膀胱经主治，对应的日子是壬癸日。肾燥时，急需食用辛味食物来滋润它，以开发腠理，促使津液生成，流通气机。
肝喜疏散，急需食用辛味食物来发散它。心喜柔软，急需食用咸味食物来软化它。脾喜缓急，急需食用甘味食物来缓和它。肺喜收敛，急需食用酸味食物来收敛它。肾喜坚固，急需食用苦味食物来坚固它。（见《疾病二十四》。）
肝是牡脏（阳脏），其色青，其时春，其音角，其味酸，其日甲乙。心是牡脏，其色赤，其时夏，其日丙丁，其音征，其味苦。脾是牝脏（阴脏），其色黄，其时长夏，其日戊己，其音宫，其味甘。肺是牝脏，其色白，其音商，其时秋，其日庚辛，其味辛。肾是牝脏，其色黑，其时冬，其日壬癸，其音羽，其味咸。这称为五变。（见《针刺十七》。）
春脉对应肝。夏脉对应心。秋脉对应肺。冬脉对应肾。脾脉对应土，是单独的一脏，用来灌溉四方其他四脏。（见《脉色类十》。）
九野对应九藏，所以形藏有四个，神藏有五个，合为九藏以应合天地之数。（见《运气一》、《脉色五》。）
五脏，是用来储藏精神魂魄的。六腑，是用来接受水谷并进行消化转化的。（见《经络十二》。）
五脏六腑中，心是主宰，耳是听官，目是候官，肺是宰相，肝是将帅，脾是卫护，肾是主外。所以五脏六腑的津液，都向上渗入眼睛。如果心中悲伤，气机并聚则心系拘急，心系拘急则肺叶上举，肺叶上举则津液上溢。（见《疾病类五十八》。）
五脏六腑中，肺是覆盖物，心是主宰，缺盆（锁骨上窝）是通道。肝主为将帅，脾主为卫护，肾主主外。六腑中，胃是大海。（见《藏象二十九》。）
肝气生于左侧，肺气藏于右侧，心气布散于体表，肾气治理于体内，脾是使令，胃是集市。膈肓之上，中有父母（指心肺）。第七节脊椎之旁，中有小心（指命门或心包络）。顺此规律则有福，违背此规律则有灾祸。（见《针刺六十四》。）
肺主管身体的皮毛，心主管身体的血脉，肝主管身体的筋膜，脾主管身体的肌肉，肾主管身体的骨髓。（见《疾病七十一》。）
心藏神，肺藏气，肝藏血，脾藏肉，肾藏志，从而构成人的形体。意志通畅，内连骨髓，从而形成身形和五脏。（见《疾病十八》。《本神篇》说：脾藏营，心藏脉，肾藏精。详见《藏象十》。）
心表现为嗳气，肺表现为咳嗽，肝表现为多语，脾表现为吞咽动作异常，肾表现为呵欠和喷嚏，胃表现为气逆、呃逆和恐惧，大肠和小肠表现为泄泻，下焦溢满表现为水肿，膀胱不利表现为癃闭，约束无力表现为遗尿。胆表现为发怒，这称为五病。精气并入心则喜，并入肺则悲，并入肝则忧，并入脾则畏，并入肾则恐，这称为五并。心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，这称为五恶。心表现为汗，肺表现为涕，肝表现为泪，脾表现为涎，肾表现为唾，这称为五液。心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志（《九针论》说：肾藏精志也），这称为五脏所藏。心主脉，肺主皮，肝主筋，脾主肉，肾主骨，这称为五主。（见《疾病二十五》。）
人有五脏，化生五气，从而产生喜怒悲忧恐五种情志（见《阴阳一》。）
青色对应肝，赤色对应心，白色对应肺，黄色对应脾，黑色对应肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨。（见《脉色三十二》。）
肝色青，心色赤，肺色白，脾色黄，肾色黑。（见《疾病类二十四》。）
重阳之人，性格高傲，说话语速快，抬脚高，这是因为心肺的脏气有余，阳气滑利旺盛而扬越，所以神易动而气先行。阳气多的人多欢喜，阴气多的人多愤怒。（见《针刺二十二》。）
五脏中应天的是肺，肺是五脏六腑的覆盖物，皮是肺的外合。人应土的是肉。人之所以能生成，靠的是血脉。（见《针刺二》。）
肺是脏的覆盖物（见《疾病八十二》。）
肝是中军的将帅，取决于胆，咽喉是其使者。（见《疾病六十一》。）
人卧睡时血液归于肝，肝得到血液滋养就能视物，脚得到血液滋养就能行走，手掌得到血液滋养就能握持，手指得到血液滋养就能摄取。（见《经络二十一》。）
脾与胃仅通过膜相连，但为什么能为胃传输津液呢？（见《疾病十三》。）
五脏都禀受胃气，胃是五脏的根本。脏气不能自行到达手太阴肺经，必须依赖胃气，才能到达手太阴肺经。（见《脉色二十七》。）
人从谷物中获取气，谷物进入胃，传送给肺，五脏六腑都由此获得气。其中清的部分成为营气，浊的部分成为卫气，营气在脉中运行，卫气在脉外运行。（见《经络二十三》。）
胃是五脏六腑的大海，其中的清气上注于肺，肺气从手太阴肺经开始运行，其运行随着呼吸往来。气离开脏的时候，突然如弓弩发射，如水从岸上落下。（见《经络十三》。）
谷物刚进入胃，其中精微的部分，先出于胃，注入两焦以灌溉五脏，另外分出两条路径即营卫之道。其中大气团聚而不运行的，积聚在胸中，称为气海，出于肺，沿着喉咙，所以呼气时排出，吸气时进入。天地精气的大致规律通常是出三入一，所以如果不进食，半天则气衰，一天则气少了。（见《气味二》。）
正常人的常气禀受于胃，胃是正常人常气的来源，人如果没有胃气，叫做逆证，逆证者死。（见《脉色十一》。）
脉中没有胃气也会死。脉弱而滑，是有胃气的表现。（见《脉色十二》。）
肾是至阴。肺是太阴。肾是胃的关口，关门不利，所以水液聚集而同类相从。肾是牝脏，地气上升的部分，属于肾而生水液，所以称为至阴。（见《针刺三十八》。）
人刚开始生成时，先形成精，精形成后脑髓就产生了。（见《经络一》。）
脉象反逆四时变化以及不间脏传变的，叫做病难治。（见《脉色十二》。）
神：阴阳变化莫测称为神，神的作用没有固定方所称为圣。（见《运气三》。）天地的动静，神明是它的纲纪。（见《运气四十》。）玄妙生出神，神在天表现为风。（见《运气三》、《藏象六同》。）天地的动静，神明是它的纲纪。（见《阴阳四》。）阴阳是神明的府库。（见《阴阳一》、《运气三》。）天地的宏大规律，是人神相通相应的。（见《运气二十四》。）根源于内部的，命名为神机，神离去则机能停止；根源于外部的，命名为气立，气停止则化生绝灭。（见《运气十五》。）出入废止则神机化灭。（见《运气九》。）神运转而不回逆，回逆则不转，这就失去了生机。（见《脉色十》、《论治十四》。）出入有行，以此运转神明。（见《脉色八》。）
从前黄帝，生来就神灵。所以能形与神俱备。不知道持守，不时地耗损精神。（均收录于《摄生一》。）调摄四气以养神。（见《摄生四》。）所以圣人传承精神，服食天气而通晓神明。起居惊扰，神气就会浮越。阳气方面，精纯则养神，柔和则养筋。阴平秘固，精神才能调和。味道过于辛散，筋脉松弛，精神就会受损。（均收录于《疾病五》。）阴气方面，静则神藏，躁则消亡。（见《疾病六十七》。）心藏神。（见《疾病二十五》。）心是君主之官，神明由此发出。（见《藏象一》、《运气四十三》。）心是生命的根本，神的变幻所在。（见《藏象二》。）心是五脏六腑的大主，精神所舍之处，心受伤则神去，神去则死。（见《针刺二十三》。）心藏脉，脉舍神。（见《藏象十》。）积神于心，可以知晓过去和未来。（见《脉色三十二》。）血就是神气。（见《经络二十三》。）水的精华是志，火的精华是神。（见《疾病八十》。）两神相搏，结合而成形体。（见《藏象二十五》。）血脉调和则精神安居，所以神是水谷的精气。（见《藏象二十七》。）人的血气精神，是用来奉养生命并完成性命的。志意是用来驾驭精神的。志意调和则精神专一正直。五脏，是用来储藏精神血气魂魄的。（均收录于《藏象二十八》。）神藏有五，形藏有四，合为九藏。（见《脉色五》、《运气一》。）腑的精神光明，留存在四脏。（见《藏象十二》。）五味入口，藏在肠胃，味道有所储藏，以滋养五气，气和谐而生，津液相互成就，神自然产生。（见《气味一》。）所说的“节”，是神气游行出入的地方。（见《经络十四》。）重阳之人，其神容易动。（见《针刺二十二》。）精神内守，病从哪里来？（见《摄生二》。）呼吸精气，独立守神。去世离俗，积精全神。（均收录于《摄生三》。）凡针刺的方法，必先以神为本，血脉营气精神，这是五脏所藏的。两精相搏称为神，随神往来的称为魂。惊恐思虑会伤神，神伤则恐惧淫乱不止。喜乐的人，神惮散而不藏。恐惧的人，神荡惮而不收。（均收录于《藏象九》。）上古时候僦贷季，梳理色脉而通晓神明。（见《论治十七》。）按摸脉象，知道病情，命名为神。懂一种叫工，懂两种叫神，懂三种则神且明。（均收录于《脉色十七》。）神在秋毫之末，注意病人。神专注勿去，可知病存亡。神不被众物所营扰。必须端正其神。（均收录于《针刺七》。）第一是治神。道没有鬼神，独来独往。（均收录于《针刺九》。）拘泥于鬼神的人，不可与他谈论至高道德。（见《藏象十一》。）粗工守形，上工守神，神啊神，客邪在门。神是正气。（见《针刺一》。）善于言谈变化的人，通晓神明的道理。（见《运气十二》。）所以养神的人，必须知道形的肥瘦，营卫血气的盛衰。血气就是人的神，不可不谨慎调养。神啊神，耳朵听不见，眼睛明亮心灵开放而意志先至，慧然独自领悟，口不能言，共同看却独自看见，看似昏暗，实则昭然独明，像风吹云散，所以称为神。（均收录于《针刺十三》。）不知其形，若神仿佛。用针的要领，不忘其神。（均收录于《针刺十》。）推阖其门，令神气存留。（见《针刺十四》。）方成弗约，则神与弗俱。（见《针刺二十九》。）医生不能严厉，不能打动神。（见《论治十八》。）所以治疗不十全的原因，是精神不专。（见《论治十九》。）必须统一其神，令志在针。以此转移其神，气至才休息。（均收录于《针刺六十二》。）合形与气，使神内藏。（见《针刺五十六》。）泻虚补实，神离开其室。补虚泻实，神回归其室。（见《疾病五十六》。）神变而止。（见《针刺十九》。）刺法有全神养真的宗旨。道贵在常存，补神固根，精气不散，神守不分。人虚则神游失守位，使鬼神外干。人神不守，非达至真。至真的要领，在乎天玄，神守天息，复入本元，名为归宗。（均收录于《运气四十三》。）失神者死，得神者生。什么是神？说：血气已和，营卫已通，五脏已成，神气舍心，魂魄毕具，才成为人。百岁，五脏皆虚，神气皆去，形骸独居而终。（均收录于《藏象十四》。）逆从倒行，标本不得，亡神失国。得神者昌，失神者亡。（均收录于《论治十七》。）五神失守，邪鬼干人。得神者昌，失神者亡。（见《运气四十四》。）所以贵族脱势，虽然不中邪，精神内伤，身必败亡。（见《论治十八》。）衣被不敛，言语善恶，不避亲疏者，这是神明之乱。（见《疾病九十一》。）神有余则笑不休，神不足则悲。（见《疾病十八》。）形弊血尽而功不立者，神不使也。（见《论治十五》。）
Heavenly Qi connects with the Lung, Earthly Qi connects with the pharynx (Yi), Wind Qi connects with the Liver, Thunder Qi connects with the Heart, Grain Qi connects with the Spleen, and Rain Qi connects with the Kidney. The Six Channels (Liu Jing) are like rivers, the stomach and intestines are like seas, and the Nine Orifices are the channels through which water Qi flows. (See *Yin Yang Lei IV*.)
The Liver, Heart, Spleen, Lung, and Kidney—the Five Zang Organs—belong to Yin. The Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao—the Six Fu Organs—belong to Yang. Therefore, the back belongs to Yang; among the Yang of the back, the Heart is Yang within Yang. The back belongs to Yang; among the Yang of the back, the Lung is Yin within Yang. The abdomen belongs to Yin; among the Yin of the abdomen, the Kidney is Yin within Yin. The abdomen belongs to Yin; among the Yin of the abdomen, the Liver is Yang within Yin. The abdomen belongs to Yin; among the Yin of the abdomen, the Spleen is Supreme Yin within Yin. (See *Yin Yang V*.)
Yin primarily governs the Zang organs, while Yang primarily governs the Fu organs. Yang receives Qi from the four extremities, and Yin receives Qi from the five Zang organs. (See *Needling XXVIII*.)
Yin meridians nourish their respective Zang organs, and Yang meridians nourish their respective Fu organs. The overflowing Qi irrigates the internal organs and moistens the interstices (Cou Li). (See *Meridians XXVIII*.)
Shaoyin within Yang is the Lung. Taiyang within Yang is the Heart. Shaoyang within Yin is the Liver. Supreme Yin within Yin is the Spleen. Taiyin within Yin is the Kidney. (See *Meridians XV*.)
The Liver governs Spring; the Foot Jueyin Liver Channel and Foot Shaoyang Gallbladder Channel govern it; its days are Jia and Yi. When the Liver suffers from urgency/tightness, sweet flavors should be urgently consumed to relax it. The Heart governs Summer; the Hand Shaoyin Heart Channel and Hand Taiyang Small Intestine Channel govern it; its days are Bing and Ding. When the Heart suffers from laxity, sour flavors should be urgently consumed to astringe it. The Spleen governs Late Summer; the Foot Taiyin Spleen Channel and Foot Yangming Stomach Channel govern it; its days are Wu and Ji. When the Spleen suffers from dampness, bitter flavors should be urgently consumed to dry it. The Lung governs Autumn; the Hand Taiyin Lung Channel and Hand Yangming Large Intestine Channel govern it; its days are Geng and Xin. When the Lung suffers from rebellious Qi, bitter flavors should be urgently consumed to drain it. The Kidney governs Winter; the Foot Shaoyin Kidney Channel and Foot Taiyang Bladder Channel govern it; its days are Ren and Gui. When the Kidney suffers from dryness, pungent flavors should be urgently consumed to moisten it, opening the interstices, generating fluids, and circulating Qi.
The Liver desires dispersion; pungent flavors should be urgently consumed to disperse it. The Heart desires softness; salty flavors should be urgently consumed to soften it. The Spleen desires relaxation; sweet flavors should be urgently consumed to relax it. The Lung desires astringency; sour flavors should be urgently consumed to astringe it. The Kidney desires firmness; bitter flavors should be urgently consumed to firm it. (See *Diseases XXIV*.)
The Liver is a Yang organ (Mu Zang); its color is green, its season is Spring, its note is Jue, its flavor is sour, and its days are Jia and Yi. The Heart is a Yang organ; its color is red, its season is Summer, its days are Bing and Ding, its note is Zhi, and its flavor is bitter. The Spleen is a Yin organ (Pin Zang); its color is yellow, its season is Late Summer, its days are Wu and Ji, its note is Gong, and its flavor is sweet. The Lung is a Yin organ; its color is white, its note is Shang, its season is Autumn, its days are Geng and Xin, and its flavor is pungent. The Kidney is a Yin organ; its color is black, its season is Winter, its days are Ren and Gui, its note is Yu, and its flavor is salty. These are called the Five Transformations. (See *Needling XVII*.)
Spring Pulse corresponds to the Liver. Summer Pulse corresponds to the Heart. Autumn Pulse corresponds to the Lung. Winter Pulse corresponds to the Kidney. Spleen Pulse corresponds to Earth; it is the solitary organ that irrigates the four surrounding organs. (See *Pulse Color Class X*.)
The Nine Regions correspond to the Nine Stores. Thus, there are four Form Stores and five Spirit Stores, combining to form nine stores to correspond [to the heavens and earth]. (See *Luck I*, *Pulse Color V*.)
The Five Zang organs are what store the Spirit, Hún, Po, and Zhi. The Six Fu organs are what receive food and drink and transform them. (See *Meridians XII*.)
Among the Five Zang and Six Fu organs, the Heart is the ruler, the ears are the listeners, the eyes are the watchers, the Lung is the minister, the Liver is the general, the Spleen is the guard, and the Kidney is the external master. Therefore, the fluids of the Five Zang and Six Fu organs all seep upward into the eyes. If sadness occurs in the Heart, Qi converges causing the Heart Tie (pericardium/connective tissue) to contract; when the Heart Tie contracts, the Lung rises; when the Lung rises, fluids overflow upward. (See *Disease Class LVIII*.)
Among the Five Zang and Six Fu organs, the Lung is the canopy, the Heart is the ruler, and the Supraclavicular Fossa (Quepen) is the pathway. The Liver acts as the general, the Spleen acts as the guard, and the Kidney acts as the external master. Among the Six Fu organs, the Stomach is the sea. (See *Zang-Xiang XXIX*.)
Liver Qi arises on the left, Lung Qi is stored on the right, Heart Qi distributes to the exterior, Kidney Qi governs the interior, the Spleen is the envoy, and the Stomach is the market. Above the diaphragm and Huang, there are parents (referring to Heart and Lung). Beside the seventh vertebral segment, there is the "Small Heart" (Mingmen or Pericardium). Following this brings fortune; opposing it brings disaster. (See *Needling LXIV*.)
The Lung governs the skin and hair of the body, the Heart governs the blood vessels, the Liver governs the tendons/membranes, the Spleen governs the muscles, and the Kidney governs the bones and marrow. (See *Diseases LXXI*.)
The Heart stores Shen (Spirit), the Lung stores Qi, the Liver stores Blood, the Spleen stores flesh, and the Kidney stores Zhi (Will), thereby forming this physical shape. When will and intent are connected internally to the bone marrow, the physical form and five Zang organs are completed. (See *Diseases XVIII*. *Ben Shen Pian* states: The Spleen stores Ying, the Heart stores Mai, the Kidney stores Jing. See *Zang-Xiang X* for details.)
The Heart manifests as belching, the Lung as coughing, the Liver as speaking, the Spleen as swallowing, the Kidney as yawning and sneezing, the Stomach as rebellious Qi, hiccup, and fear, the Large and Small Intestines as diarrhea, the Lower Jiao overflowing as edema, the Bladder obstructed as strangury, and uncontrolled as enuresis. The Gallbladder manifests as anger; these are the Five Diseases. When Essence-Qi merges with the Heart, there is joy; with the Lung, sorrow; with the Liver, worry; with the Spleen, fear; with the Kidney, terror; these are the Five Mergers. The Heart dislikes heat, the Lung dislikes cold, the Liver dislikes wind, the Spleen dislikes dampness, and the Kidney dislikes dryness; these are the Five Dislikes. The Heart manifests as sweat, the Lung as nasal mucus, the Liver as tears, the Spleen as saliva, and the Kidney as thick saliva; these are the Five Fluids. The Heart stores Shen, the Lung stores Po, the Liver stores Hun, the Spleen stores Yi (Intent), and the Kidney stores Zhi (*Jiu Zhen Lun* states: The Kidney stores Jing and Zhi); these are what the Five Zang Store. The Heart governs vessels, the Lung governs skin, the Liver governs tendons, the Spleen governs flesh, and the Kidney governs bones; these are the Five Governs. (See *Diseases XXV*.)
Humans have five Zang organs that transform into five Qi, giving rise to the emotions of joy, anger, sorrow, grief, and fear. (See *Yin Yang I*.)
Green corresponds to the Liver, Red to the Heart, White to the Lung, Yellow to the Spleen, and Black to the Kidney. The Liver combines with tendons, the Heart with vessels, the Lung with skin, the Spleen with flesh, and the Kidney with bones. (See *Pulse Color XXXII*.)
The Liver's color is green, the Heart's is red, the Lung's is white, the Spleen's is yellow, and the Kidney's is black. (See *Disease Class XXIV*.)
The Heart is the essence and spirit of the five Zang organs, and the eyes are its orifice. (See *Diseases LXXX*.)
Individuals with excessive Yang are arrogant, speak quickly, and lift their feet high because the Qi of the Heart and Lung is excessive, and Yang Qi is smooth, vigorous, and soaring; thus, Shen moves and Qi precedes it. Those with much Yang are prone to joy; those with much Yin are prone to anger. (See *Needling XXII*.)
Among the five Zang organs, the one corresponding to Heaven is the Lung; the Lung is the canopy of the five Zang and six Fu organs, and the skin is the exterior combination of the Lung. What corresponds to Earth in humans is flesh. What allows humans to be generated is blood vessels. (See *Needling II*.)
The Lung is the chief of the Zang organs and the canopy of the Heart. (See *Diseases LXXI*.)
The Lung is the canopy of the Zang organs. (See *Diseases LXXXII*.)
The Lung is the root of Qi. (See *Zang-Xiang II*.)
The Liver is the general within, depending on the Gallbladder, with the pharynx as its envoy. (See *Diseases LXI*.)
When humans lie down, blood returns to the Liver. The Liver, receiving blood, enables vision; the feet, receiving blood, enable walking; the palms, receiving blood, enable grasping; the fingers, receiving blood, enable holding. (See *Meridians XXI*.)
The Spleen and Stomach are connected only by membranes, but why can the Spleen transport fluids for the Stomach? (See *Diseases XIII*.)
The primary function of the Spleen is to transport fluids for the Stomach. (See *Diseases XXXIV*.)
All five Zang organs derive Qi from the Stomach; the Stomach is the root of the five Zang organs. Zang Qi cannot reach the Hand Taiyin Lung Channel on its own; it must rely on Stomach Qi to reach the Hand Taiyin. (See *Pulse Color XXVII*.)
Humans obtain Qi from grain. Grain enters the Stomach, transmits to the Lung, and the five Zang and six Fu organs all receive Qi. The clear part becomes Ying (Nutritive) Qi, and the turbid part becomes Wei (Defensive) Qi. Ying Qi circulates within the vessels, and Wei Qi circulates outside the vessels. (See *Meridians XXIII*.)
The Stomach is the sea of the five Zang and six Fu organs. Its clear Qi ascends to the Lung. Lung Qi travels via the Hand Taiyin Lung Channel, moving with respiration. When Qi leaves the Zang organs, it suddenly shoots forth like an arrow from a crossbow or water falling from a cliff. (See *Meridians XIII*.)
When grain first enters the Stomach, its finest essence first emerges from the Stomach, goes to the two Jiaos to irrigate the five Zang organs, and separately exits via two pathways, the routes of Ying and Wei Qi. The large Qi that gathers and does not circulate accumulates in the chest, named the Sea of Qi. It emerges from the Lung, follows the throat, so exhalation expels it and inhalation draws it in. The general rule of Heaven and Earth's essence-Qi is often three parts out and one part in. Thus, if no grain is ingested, Qi declines after half a day and diminishes after one day. (See *Flavor and Qi II*.)
The normal state of a healthy person relies on Qi derived from the Stomach. The Stomach is the source of normal Qi. If a person lacks Stomach Qi, it is called "Ni" (Rebellious/Opposite), and Ni leads to death. (See *Pulse Color XI*.)
A pulse without Stomach Qi also indicates death. A weak and slippery pulse indicates the presence of Stomach Qi. (See *Pulse Color XII*.)
The Kidney is Supreme Yin. The Lung is Taiyin. The Kidney is the gate of the Stomach; if the gate is not functional, water accumulates following its kind. The Kidney is a Yin organ; Earthly Qi ascending belongs to the Kidney and generates fluid, hence it is called Supreme Yin. (See *Needling XXXVIII*.)
The Kidney governs water and receives the essence of the five Zang and six Fu organs to store it. (See *Zang-Xiang XIII*.)
The Kidney is the Water Organ, governing fluids, sleep, and asthma/wheezing. (See *Diseases LXXXII*.)
The bladder's sac is thin and weak; upon contact with sour flavors, it contracts. (See *Flavor and Qi III*.)
At the beginning of human generation, essence is formed first; when essence is formed, brain and marrow are produced. (See *Meridians I*.)
If the pulse reverses the four seasons or does not follow the non-adjacent organ transmission pattern, it is called a difficult-to-treat disease. (See *Pulse Color XII*.)
Shen (Spirit): What is unfathomable in Yin and Yang is called Shen; what has no fixed method in its application is called Sheng (Sage). (See *Luck III*.) The movement and stillness of Heaven and Earth are governed by Shen-Ming. (See *Luck XL*.) Mystery gives birth to Shen; Shen in Heaven manifests as Wind. (See *Luck III*, *Zang-Xiang VI Same*.) The movement and stillness of Heaven and Earth are the guidelines of Shen-Ming. (See *Yin Yang IV*.) Yin and Yang are the residence of Shen-Ming. (See *Yin Yang I*, *Luck III*.) The great law of Heaven and Earth is the common response of human Shen. (See *Luck XXIV*.) Rooted within is called Shen-Ji (Spirit Mechanism); when Shen departs, the mechanism stops. Rooted externally is called Qi-Li (Qi Establishment); when Qi stops, transformation ceases. (See *Luck XV*.) If entry and exit cease, Shen-Ji perishes. (See *Luck IX*.) Shen turns and does not reverse; if it reverses, it does not turn, thus losing its mechanism. (See *Pulse Color X*, *Treatment Theory XIV*.) Entry and exit have paths, turning Shen-Ming. (See *Pulse Color VIII*.)
In ancient times, Huangdi was born spiritual. Thus, he could maintain form and spirit together. Not knowing how to hold onto leaks, he did not manage his spirit at appropriate times. (Collected in *Preservation I*.) Regulating the Four Qi to nurture the Spirit. (See *Preservation IV*.) Thus, the sage transmits spirit, consumes Heavenly Qi, and connects with Shen-Ming. If daily life causes alarm, Shen Qi floats. Regarding Yang Qi: pure Yang nourishes Shen, soft Yang nourishes tendons. When Yin is peaceful and secret, Shen is regulated. If flavors are excessively pungent, tendons and vessels become flaccid, and Shen is damaged. (Collected in *Diseases V*.) Regarding Yin Qi: stillness stores Shen, agitation destroys it. (See *Diseases LXVII*.) The Heart stores Shen. (See *Diseases XXV*.) The Heart is the Official of the Monarch, from where Shen-Ming emerges. (See *Zang-Xiang I*, *Luck XLIII*.) The Heart is the root of life and the transformation of Shen. (See *Zang-Xiang II*.) The Heart is the Great Master of the five Zang and six Fu organs, the residence of Spirit. If the Heart is injured, Shen departs; if Shen departs, death ensues. (See *Needling XXIII*.) The Heart stores Mai (vessels), and Mai houses Shen. (See *Zang-Xiang X*.) Accumulating Shen in the Heart allows knowledge of past and present. (See *Pulse Color XXXII*.) Blood is Shen Qi. (See *Meridians XXIII*.) The essence of Water is Zhi, and the essence of Fire is Shen. (See *Diseases LXXX*.) Two Shens collide and combine to form shape. (See *Zang-Xiang XXV*.) When blood vessels are harmonious, Spirit resides; thus, Shen is the refined essence of grain and water. (See *Zang-Xiang XXVII*.) Human blood, Qi, and Spirit are used to sustain life and complete nature. Zhi-Yi (Will and Intent) are used to control Spirit. When Zhi-Yi is harmonious, Spirit is focused and upright. The five Zang organs are what store Spirit, Blood, Qi, Hun, and Po. (Collected in *Zang-Xiang XXVIII*.) There are five Spirit Stores and four Form Stores, combining to form nine stores. (See *Pulse Color V*, *Luck I*.) The Spirit of the Fu organs remains in the four Zang organs. (See *Zang-Xiang XII*.) When five flavors enter the mouth, they are stored in the stomach and intestines. Flavors have storage to nourish the five Qi. When Qi is harmonious, life arises; fluids are formed together, and Shen naturally generates. (See *Flavor and Qi I*.) What is referred to as "Jie" (Nodes/Regulations) is where Shen Qi travels and enters/exits. (See *Meridians XIV*.) Individuals with excessive Yang have Shen that is easily moved. (See *Needling XXII*.) If Spirit is kept within, where would disease come from? (See *Preservation II*.) Breathe in essence-Qi, stand alone guarding Shen. Leave the world and worldly customs, accumulate Jing and preserve Shen. (Collected in *Preservation III*.) All acupuncture methods must be based on Shen. Blood vessels, Ying Qi, and Spirit are what the five Zang organs store. The collision of two Essences is called Shen; that which accompanies Shen is called Hun. Fear and worry injure Shen; if Shen is injured, fear and leakage occur uncontrollably. Joy causes Shen to scatter and not be stored. Fear causes Shen to agitate and not gather. (Collected in *Zang-Xiang IX*.) In ancient times, Qiu Dai Ji analyzed colors and pulses to understand Shen-Ming. (See *Treatment Theory XVII*.) Palpating the pulse to know the disease is named Shen. Knowing one thing makes one a Gong (Artisan), knowing two makes one Shen (Divine), knowing three makes one Shen and Bright. (Collected in *Pulse Color XVII*.) Shen is in the finest details, attending to the patient. Keep Shen attached and do not leave; know if disease exists or dies. Shen should not be engaged with many objects. Must rectify Shen. (Collected in *Needling VII*.) One is treating Shen. The Dao has no ghosts or gods; it comes and goes alone. (Collected in *Needling IX*.) Those constrained by ghosts and gods cannot be spoken to regarding the highest Virtue. (See *Zang-Xiang XI*.) Crude practitioners guard form; superior practitioners guard Shen. Shen! Shen! The guest is at the door. Shen is Righteous Qi. (See *Needling I*.) Those who speak well of transformation and change understand the principles of Shen-Ming. (See *Luck XII*.) Thus, those who nurture Shen must know the fatness and thinness of form, and the fullness and deficiency of Ying, Wei, Blood, and Qi. Blood and Qi are human Shen; they must be carefully nurtured. Shen! Shen! Ears do not hear, eyes are bright, heart opens, and will precedes. Suddenly realizing alone, unable to speak with mouth, seeing alone while others see, seeming dim yet clearly distinct, like wind blowing clouds away, thus it is called Shen. (Collected in *Needling XIII*.) Unknown in form, like a shadow of Shen. The essence of using needles is not to forget Shen. (Collected in *Needling X*.) Push and close its door, let Shen Qi remain. (See *Needling XIV*.) If the prescription is formed but not restrained, Shen will not accompany it. (See *Needling XXIX*.) If the doctor is not strict, Shen cannot be moved. (See *Treatment Theory XVIII*.) The reason for not achieving ten cures is lack of mental focus. (See *Treatment Theory XIX*.) Must unify Shen, letting Will focus on the needle. By shifting Shen, wait until Qi arrives then rest. (Collected in *Needling LXII*.) Combine form and Qi, let Shen be stored internally. (See *Needling LVI*.) Draining deficiency and tonifying excess causes Shen to leave its room. Tonifying deficiency and draining excess causes Shen to return to its room. (See *Diseases LVI*.) Stop when Shen changes. (See *Needling XIX*.) Acupuncture methods have the principle of preserving Shen and nurturing Truth. The Dao values constant preservation; tonifying Shen and solidifying the root, Jing Qi does not scatter, Shen Guard does not separate. When humans are deficient, Shen wanders and loses its position, allowing ghosts and spirits to interfere externally. If human Shen does not reside, it does not reach the Ultimate Truth. The key to Ultimate Truth lies in Tianxuan; Shen guards Tianxi, returning to the primal origin, named Guizong. (Collected in *Luck XLIII*.) Losing Shen means death; gaining Shen means life. What is Shen? It is said: When Blood and Qi are harmonized, Ying and Wei are connected, five Zang organs are formed, Shen Qi resides in the Heart, and Hun and Po are complete, then one becomes a human. At a hundred years old, all five Zang organs are deficient, Shen Qi has departed, and only the corpse remains until the end. (Collected in *Zang-Xiang XIV*.) Reversing and following incorrectly, failing to grasp root and branch, leads to loss of Shen and nation. Gaining Shen leads to prosperity; losing Shen leads to demise. (Collected in *Treatment Theory XVII*.) Loss of the Five Spirits allows evil ghosts to interfere. Gaining Shen leads to prosperity; losing Shen leads to demise. (See *Luck XLIV*.) Thus, even if nobles lose power and do not contract pathogens, internal injury to Spirit leads to bodily ruin. (See *Treatment Theory XVIII*.) Disheveled clothing, inappropriate speech, ignoring kinship boundaries—this is chaos of Shen-Ming. (See *Diseases XCI*.) Excess Shen leads to incessant laughter; deficient Shen leads to sorrow. (See *Diseases XVIII*.) When form is ruined and blood exhausted, and efficacy fails, it is because Shen does not serve. (See *Treatment Theory XV*.)