（灵枢师传篇）
黄帝曰∶本藏以身形支节 肉，候五脏六腑之小大焉。今夫王公大人、临朝即位之君而问焉，谁可扪循之而后答乎？
（本藏，即前本经篇名。扪，摸也。循，摩也。言王公之尊贵，谁可得而摩摸？将何所据而相答也？扪音门。 ，劬允
切。）岐伯曰∶身形支节者，脏腑之盖也，非面部之阅也。黄帝曰∶五脏之气阅于面者，余已知之矣，以支节知而阅之奈
何？（身形支节，与面不同，此欲以体貌之形，察其脏腑之侯也。）岐伯曰∶五脏六腑者，肺为之盖，巨肩陷咽，候见其
外。黄帝曰∶善。（五脏之应天者肺，故肺为五脏六腑之盖。观巨肩陷咽者，即其外候，而肺之大小高下坚脆偏正可知矣。
大义见前篇，余彼此。）岐伯曰∶五脏六腑，心为之主，缺盆为之道，骷骨有余，以候 KT 。黄帝曰∶善。（缺盆居肩
之前，骨之上，五脏六腑皆禀命于心，故为之主，而脉皆上出于缺盆，故为之道。骷，广雅曰HT KT 也，HT KT
即膝骨之名。 KT ，蔽心之骨，亦名鸠尾。观乎此而心之小大高下坚脆偏正可知矣。骷音枯。 音结。KT 音于。）
岐伯曰∶肝者主为将，使之候外，欲知坚固，视目小大。黄帝曰∶善。（肝者将军之官，其气刚强，故能捍御而使之候外。
目者肝之外候，故察于目，则可知肝之状矣。）岐伯曰∶脾者主为卫，使之迎粮，视唇舌好恶，以知吉凶。黄帝曰∶善。
（脾主运化水谷以长肌肉，五脏六腑皆赖其养，故脾主为卫。卫者，脏腑之护卫也。五癃津液别篇亦曰脾为之卫。脾为
仓廪之官，职在转输，故曰使之迎粮。谓察其饮食及唇舌之善恶，则脾之吉凶可知也。）岐伯曰∶肾者主为外，使之远听，
视耳好恶，以知其性。黄帝曰∶善。愿闻六腑之候。（肾为作强之官，伎巧所出，故主成形而发露于外。其窍为耳，故试
使远听及耳之善恶，则肾藏之象可因而知之矣。）岐伯曰∶六腑者，胃为之海，广骸大颈张胸，五谷乃容；（骸，骸骨也。
广骸者，言骨胳之大。又胫骨曰骸。骸音鞋。）鼻隧以长，以候大肠；唇浓人中长，以候小肠；目下果大，其胆乃横；鼻
孔在外，膀胱漏泄；鼻柱中央起，三焦乃约。此所以候六腑者也。上下三等，脏安且良矣。（果，裹同，目下囊裹也。横，
刚强也。在外，掀露也。约，固密也。脏居于中，形见于外，故举身面之外状，而可以候内之六腑。然或身或面，又必
上中下三停相等，庶脏腑相安而得其善矣。前本藏篇以五脏之皮脉肉爪骨而候六腑，其义与此稍异，所当互求。）
《灵枢·师传篇》
黄帝说：通过观察人体的形体、四肢关节和肌肉，可以推测五脏六腑的大小状况。现在面对那些王公贵族以及临朝即位的君主，如果要询问他们的健康状况，谁能去触摸按摩他们来做出判断呢？
（注：“本藏”是前文的篇名。“扪”意为摸，“循”意为摩。意思是说王公地位尊贵，谁能够去抚摸按摩他们？又依据什么来回答呢？“扪”读音为门。“ ”读音为劬允切。）
岐伯说：人体的形体和四肢关节，是脏腑的遮蔽物（外在表现），而不是面部的征象。
黄帝说：关于五脏之气显露于面部的情况，我已经知道了，那么如何通过四肢关节来观察并了解脏腑的情况呢？
（注：形体的四肢关节与面部不同，这里是想通过体貌形态，来察知脏腑的外在征候。）
岐伯说：在五脏六腑中，肺像盖子一样覆盖在最上面，如果看到肩膀宽大、咽喉凹陷，就可以从外部观察到肺的情况。
黄帝说：好。
（注：五脏中对应天的是肺，所以肺被称为五脏六腑的盖子。观察肩膀宽大、咽喉凹陷这些外部征候，就可以知道肺的大小、高低、坚固或脆弱、端正或偏斜等情况。大义见前篇，其余类推。）
岐伯说：在五脏六腑中，心是主宰，缺盆穴（锁骨上窝）是气血运行的通道，如果肩胛骨有余肉，可以用来推测心脏的状况。
（注：缺盆位于肩部前方、骨骼之上，五脏六腑都听命于心，所以心是主宰；而经脉都向上出于缺盆，所以缺盆是通道。“骷”在《广雅》中解释为髂骨，“髂”即膝骨的名称。“KT”指遮挡心脏的骨头，也叫鸠尾骨。观察这些部位，就可以知道心的大小、高低、坚固或脆弱、端正或偏斜等情况。“骷”读音为枯。“ ”读音为结。“KT”读音为于。）
岐伯说：肝主掌将领之职，负责对外防御，想要知道肝脏是否坚固，就观察眼睛的大小。
黄帝说：好。
（注：肝被称为将军之官，其气刚强，所以能抵御外邪并负责对外防御。眼睛是肝的外在征候，所以观察眼睛，就可以知道肝的状态了。）
岐伯说：脾主掌护卫之职，负责接待水谷精微，通过观察嘴唇和舌头的色泽好坏，来预知吉凶（健康与否）。
黄帝说：好。
（注：脾主管运化水谷以滋养肌肉，五脏六腑都依赖它的供养，所以脾主掌护卫。护卫是指保护脏腑。《五癃津液别》篇也说“脾为之卫”。脾被称为仓廪之官，职责在于转输营养，所以说它负责接待水谷。意思是观察饮食情况及嘴唇舌头的状态，就可以知道脾的健康状况了。）
岐伯说：肾主掌对外功能，让人能听得远，通过观察耳朵的好坏，来了解肾的性质。
黄帝说：好。我想听听关于六腑的征候。
（注：肾被称为作强之官，技巧由此产生，所以主管成形并将精气发露于外。肾的开窍是耳，所以让病人尝试远听，并观察耳朵的好坏，就可以因而知晓肾藏的象了。）
岐伯说：对于六腑，胃被称为海，如果看到骨架宽大、颈部粗大、胸部张开，说明五谷可以容纳其中；鼻腔通道长，可以推测大肠的情况；嘴唇厚实、人中沟长，可以推测小肠的情况；眼下囊袋大，说明胆气横盛；鼻孔外露，说明膀胱容易漏泄；鼻柱中央突起，说明三焦约束固密。这就是用来观察六腑的方法。如果上、中、下三部分比例协调相等，脏腑就会安宁且健康良好。
（注：“果”同“裹”，指眼下的囊袋。“横”意为刚强。“在外”意为掀露。“约”意为固密。脏腑居于体内，形态显露于体外，所以列举身体和面部的形状，就可以推测内部六腑的情况。然而无论是身体还是面部，上下三停必须比例相等，这样脏腑才能相互安宁而获得良好的状态。前一篇《本藏》是通过五脏对应的皮、脉、肉、爪、骨来候察六腑，其中的意义与此略有不同，应当互相参照求索。）
*Lingshu: Shichuan Chapter*
Huangdi said: By observing the body's form, limbs and joints, and muscles, one can infer the size of the Zang (Solid) organs and Fu (Hollow) organs. Now, regarding kings, nobles, and rulers who have ascended the throne, if we wish to inquire about their health, who could palpate and rub them to provide an answer?
(Note: "Ben Cang" refers to the chapter name mentioned earlier. "Men" means to touch/palpate; "Xun" means to rub/massage. This implies that due to the high status of kings and nobles, who is permitted to touch or rub them? On what basis can one respond? "Men" is pronounced as 'men'. " " is pronounced as 'qu yun qie'.)
Qibo replied: The body's form and limbs/joints are the coverings (external manifestations) of the Zang and Fu organs, distinct from the signs seen on the face.
Huangdi said: I already understand how the Qi of the five Zang organs manifests on the face. How, then, can we observe and understand the organs through the limbs and joints?
(Note: The limbs and joints differ from the face; here, the intent is to examine the external physical appearance to discern the indications of the internal organs.)
Qibo said: Among the five Zang and six Fu organs, the Lung acts as a canopy covering the uppermost part. If one observes broad shoulders and a depressed throat, these external signs reveal the condition of the Lung.
Huangdi said: Excellent.
(Note: Among the five Zang organs, the Lung corresponds to Heaven, thus it is called the canopy of the Zang and Fu organs. By observing external signs such as broad shoulders and a depressed throat, one can determine the Lung's size, height, firmness or fragility, and alignment or deviation. The general principle is detailed in the previous chapter; the rest follows similarly.)
Qibo said: Among the Zang and Fu organs, the Heart serves as the master. The Quepen (Locket Point, SI13) region serves as the pathway. If there is excess flesh over the scapular bones, this can be used to infer the state of the Heart.
(Note: Quepen is located anterior to the shoulder and above the bone. All Zang and Fu organs receive commands from the Heart, making it the master; meridians all emerge upwards at Quepen, making it the pathway. "Ku" is defined in *Guangya* as the iliac bone; "Qi" is another name for the knee bone. "KT" refers to the bone shielding the heart, also known as the Jiuwei bone. Observing these allows one to know the Heart's size, height, firmness/fragility, and alignment/deviation. "Ku" is pronounced 'ku'; " " is pronounced 'jie'; "KT" is pronounced 'yu'.)
Qibo said: The Liver acts as the general, responsible for defense and responding to the exterior. To know if the Liver is firm and solid, observe the size of the eyes.
Huangdi said: Excellent.
(Note: The Liver is the organ of the General; its Qi is strong and rigid, enabling it to defend against pathogens and manage exterior responses. The eyes are the external manifestation of the Liver; therefore, by examining the eyes, one can ascertain the state of the Liver.)
Qibo said: The Spleen acts as the guard, responsible for receiving and processing grain. By observing the condition (good or bad) of the lips and tongue, one can predict auspiciousness or inauspiciousness (health or disease).
Huangdi said: Excellent.
(Note: The Spleen governs the transformation and transportation of food and fluids to nourish muscles; all Zang and Fu organs rely on its nourishment, hence the Spleen acts as the guard. The guard protects the Zang and Fu organs. The chapter *Wu Long Jin Ye Bie* also states "The Spleen acts as the guard." The Spleen is the official of the granary, tasked with distribution, hence it is said to "receive grain." This means by observing dietary habits and the condition of the lips and tongue, one can determine the health of the Spleen.)
Qibo said: The Kidney governs external functions, enabling distant hearing. By observing the condition of the ears, one can understand the nature of the Kidney.
Huangdi said: Excellent. I would like to hear about the indications of the six Fu organs.
(Note: The Kidney is the official of strength and ingenuity; it governs formation and reveals essence externally. Its opening is the ear. Thus, by testing the ability to hear from afar and observing the condition of the ears, one can deduce the state of the Kidney storehouse.)
Qibo said: Regarding the six Fu organs, the Stomach is the sea. If one sees a large skeletal frame, a thick neck, and an expanded chest, it indicates capacity for grains. A long nasal passage indicates the Large Intestine; thick lips and a long philtrum indicate the Small Intestine; large infraorbital pouches indicate the Gallbladder is robust; nostrils flaring outward indicate Bladder leakage; a prominent nasal bridge indicates the Sanjiao (Triple Burner) is constrained and secure. These are the methods for observing the six Fu organs. If the upper, middle, and lower sections are balanced and equal, the Zang organs will be peaceful and healthy.
(Note: "Guo" is synonymous with "Guo" (bag/sac), referring to the infraorbital sac. "Heng" means strong/rigid. "Zai wai" means exposed/flared. "Yue" means tight/secure. Zang organs reside internally, while forms manifest externally; thus, by citing the external shapes of the body and face, one can infer the internal six Fu organs. However, whether considering the body or the face, the three zones (upper, middle, lower) must be proportionally equal, so that the Zang organs remain in harmony and achieve good health. The previous chapter *Ben Cang* observed the six Fu organs through the skin, vessels, muscles, nails, and bones corresponding to the five Zang organs; the meaning differs slightly from this text, and they should be cross-referenced.)