《灵枢》曰，内有阴阳，外亦有阴阳。在内者，五脏为
阴，六腑为阳。在外者，筋骨为阴，皮肤为阳（《寿夭刚柔篇》）。《素问》曰∶阳受风气，阴受湿气，故阴
气从足上行至头，而下行循臂至指端；阳气从手上行至头，而下行至足。故曰阳病者上行，极而下；阴病者下
行，极而上（此所谓更逆更从也，然此特言其大概耳。若足太阴脉下行，则不与诸阴同矣）。（《太阴阳明论
篇》）
李东垣曰∶凡病昼则增剧，夜则安静者，阳病有余，乃气病而血不病也。夜则增剧，昼则安静者，阴病有
余，乃血病而气不病也。凡热病昼则发热，夜则安静者，阳气自旺于阳分也。昼则安静，夜则发热烦躁者，阳
气下陷入阴中也，名曰热入血室。昼夜皆发热烦躁者，重阳无阴也，当亟泻其阳，峻补其阴。凡寒病，夜则恶
寒，昼则安静者，阴血自旺于阴分也。夜则安静，昼则恶寒者，阴气上溢于阳中也。昼夜皆恶寒者，重阴无阳
也。当亟泻其阴，峻补其阳。昼则恶寒，夜则烦躁，饮食不入，名曰阴阳交错者死矣。
《内经》曰∶五脏者，所以藏精神血气魂魄者也，藏而不泻，故满而不实。六腑者，所以化水谷而行津液
者也，传而不藏，故实而不满。所以然者，水谷入口，则胃实而肠虚，食下则肠实而胃虚。（隐括《灵枢·本
藏》及《素问·五脏别论》两篇文）
《难经》曰∶脏者，阴也，阴病欲得温，又欲闭户独处，恶闻人声。腑者，阳也，阳病欲得寒，又欲见人。
故以别知脏腑之病（阴病寒，故欲得热。阴性好安静，故闭户独处，恶闻人声。阳病热，故欲得寒。阳性好为
烦扰，故欲见
人）。脏病者止而不移，其病不离其处。腑病者仿佛贲响，上下行流，居处无常。（隐括《五十一、五十二难》
两篇文）又曰。经有十二，今五脏六腑，仅得十一，其一经，则手厥阴心包也（手少阴，真心经也。心包经，
而名心主，乃真心之别脉，不与真心同经，盖真心为君火，心包为相火。三焦为气之父，心包为血之母，相为
表里，二者俱有其名，而无其形，故五脏六腑，更加手厥阴心包一经，而为十二也）。脏为有五，腑独有六者，
谓三焦也，其经属手少阳，此外腑也（三焦合气于肾，肾为原气之正。三焦为原气之别，主持一身之气，有名
而无形）。然脏亦有六，谓肾有两脏也，左为肾，右为命门。命门者，精神之所舍也，男子以藏精，女子以系
胞，其气与肾通。（增损《三十八、三十九难》两篇文）
《素问》曰∶五脏所主∶心主血脉（壅遏营气，应息而动），肺主皮毛（包裹筋肉，间拒诸邪），肝主筋
膜（束络机关，随神而运），脾主肌肉（覆藏筋骨，通行卫气），肾主骨髓（张筋化髓，干以立身）。五脏所
藏∶心藏神（两精相搏，谓之神），肺藏魄（并精而出入者，谓之魄），肝藏魂（随神而往来者，谓之魂），
脾藏意（心有所忆，谓之意），肾藏志（意之所存，谓之志。杨上善云∶肾有二，左为肾藏志，右为命门藏精）。
（稍增《宣明五气篇》文）
《灵枢》说，内部有阴阳，外部也有阴阳。在体内的，五脏属阴，六腑属阳。在体表的，筋骨属阴，皮肤属阳（出自《寿夭刚柔篇》）。《素问》说：阳经受风气之邪，阴经受湿气之邪，所以阴气从足部向上行至头部，再向下沿手臂至手指末端；阳气从手部向上行至头部，再向下行至足部。所以说阳病者症状向上发展，至极点则向下；阴病者症状向下发展，至极点则向上（这所说的就是更逆更从的关系，但这只是言其大概情况罢了。如果足太阴脉下行，就不与其他阴经相同了）。（出自《太阴阳明论篇》）
李东垣说：凡是白天病情加重，夜间安静的，是阳病有余，属于气分病而血分不病。夜间病情加重，白天安静的，是阴病有余，属于血分病而气分不病。凡是热病白天发热，夜间安静的，是阳气在阳分旺盛。白天安静，夜间发热烦躁的，是阳气下陷进入阴中，名叫热入血室。昼夜都发热烦躁的，是重阳无阴，应当紧急泻其阳，峻补其阴。凡是寒病，夜间恶寒，白天安静的，是阴血在阴分旺盛。夜间安静，白天恶寒的，是阴气上溢于阳中。昼夜都恶寒的，是重阴无阳。应当紧急泻其阴，峻补其阳。白天恶寒，夜间烦躁，饮食不能入口的，名叫阴阳交错，这种病证预后不良，会导致死亡。
《内经》说：五脏的功能是贮藏精神、血气、魂魄，只藏不泻，所以保持满的状态而不实。六腑的功能是消化水谷并运行津液，只传导而不贮藏，所以保持实的状态而不满。之所以这样，是因为水谷入口后，胃充实而肠空虚，食物下行后，肠充实而胃空虚。（此处概括了《灵枢·本藏》及《素问·五脏别论》两篇的内容）
《难经》说：脏属阴，阴病想要温暖，又希望关户独处，厌恶听到人声。腑属阳，阳病想要凉爽，又希望见到人。因此可以通过这些表现来辨别脏腑的疾病（阴病表现为寒，所以想要热。阴性质喜好安静，所以关户独处，厌恶听到人声。阳病表现为热，所以想要凉。阳性质喜好烦扰活动，所以希望见人）。脏的病静止而不移动，其病位不离原处。腑的病仿佛有声响奔突，上下流动，位置不固定。（此处概括了《五十一难》、《五十二难》两篇的内容）又说：经脉共有十二条，现在五脏六腑，仅得十一条，剩下的一条，就是手厥阴心包经（手少阴经是真心经。心包经，名为心主，是真心的别脉，不与真心同经，因为真心为君火，心包为相火。三焦为气之父，心包为血之母，二者互为表里，两者都有名称而没有具体形态，所以五脏六腑，加上手厥阴心包这一条经，就成为十二条了）。脏只有五个，腑独有六个，说的是三焦。三焦的经脉属于手少阳，这是外腑（三焦之气合于肾，肾是原气的根本。三焦是原气的分支，主持一身之气，有名而无形）。然而脏也有六个，说的是肾有两个脏。左边为肾，右边为命门。命门，是精神居住的地方，男子用它来贮藏精，女子用它来系胞，其气与肾相通。（此处增删修改了《三十八难》、《三十九难》两篇的内容）
《素问》说：五脏所主的方面：心主血脉（壅遏营气，随脉搏跳动），肺主皮毛（包裹筋肉，隔绝各种邪气），肝主筋膜（束缚联络关节，随神志而运动），脾主肌肉（覆盖隐藏筋骨，通行卫气），肾主骨髓（张筋化髓，支撑身体站立）。五脏所藏的方面：心藏神（两精相搏，称为神），肺藏魄（伴随精而出入的，称为魄），肝藏魂（随神而往来的，称为魂），脾藏意（心中有所记忆，称为意），肾藏志（意所存留的，称为志。杨上善说：肾有两个，左肾藏志，右命门藏精）。（此处稍作增补了《宣明五气篇》的内容）
The *Ling Shu* states that there is Yin and Yang internally, and also externally. Internally, the Five Zang Organs are Yin, and the Six Fu Organs are Yang. Externally, the sinews and bones are Yin, and the skin and hair are Yang (from the chapter "Shou Yao Gang Rou"). The *Su Wen* states: Yang channels receive Wind pathogenic factors, while Yin channels receive Dampness pathogenic factors. Therefore, Yin Qi ascends from the feet to the head, then descends along the arms to the fingertips; Yang Qi ascends from the hands to the head, then descends to the feet. Thus it is said that diseases of Yang ascend, reaching their peak before descending; diseases of Yin descend, reaching their peak before ascending (this refers to the concept of alternating reversal and compliance, but this merely describes the general principle. If the Foot Taiyin channel descends, it would not be consistent with other Yin channels) (from the chapter "Tai Yang Yang Ming Lun").
Li Dongyuan stated: In cases where symptoms worsen during the day and remain quiet at night, it indicates excess in Yang disease, which is a disorder of Qi without involvement of Blood. In cases where symptoms worsen at night and remain quiet during the day, it indicates excess in Yin disease, which is a disorder of Blood without involvement of Qi. In febrile diseases where fever occurs during the day and quietness at night, it signifies that Yang Qi is flourishing in the Yang aspect. When quiet during the day and feverish with irritability at night, it signifies that Yang Qi has sunk into the Yin, termed "Heat Entering the Blood Chamber" (Re Ru Xue Shi). When fever and irritability persist throughout both day and night, it indicates Extreme Yang with absence of Yin, requiring urgent draining of Yang and vigorous tonification of Yin. In cold diseases, if chills occur at night and quietness during the day, it signifies that Yin Blood is flourishing in the Yin aspect. If quiet at night and chills during the day, it signifies that Yin Qi is overflowing into the Yang aspect. If chills persist throughout both day and night, it indicates Extreme Yin with absence of Yang, requiring urgent draining of Yin and vigorous tonification of Yang. If chills occur during the day, irritability at night, and inability to ingest food, it is termed "Yin-Yang Intertwining," a condition leading to death.
The *Nei Jing* states: The Five Zang Organs store Spirit, Qi, Blood, Hun, and Po; they store but do not drain, thus remaining full but not solid. The Six Fu Organs transform water and grain and transport Body Fluids; they transmit but do not store, thus remaining solid but not full. This is because when food enters the mouth, the Stomach becomes full and the Intestines empty; after food moves down, the Intestines become full and the Stomach empties. (This section summarizes content from the chapters "Ben Cang" of *Ling Shu* and "Wu Zang Bie Lun" of *Su Wen*).
The *Nan Jing* states: Zang organs belong to Yin; Yin diseases desire warmth, prefer closing doors and staying alone, and dislike hearing human voices. Fu organs belong to Yang; Yang diseases desire coolness and prefer seeing people. Thus, one can distinguish diseases of Zang and Fu based on these signs (Yin diseases are cold, hence desiring heat. Yin nature prefers tranquility, hence closing doors and staying alone, disliking noise. Yang diseases are hot, hence desiring coolness. Yang nature prefers activity/disturbance, hence desiring company). Diseases of Zang are static and do not migrate; the pathology remains at its original location. Diseases of Fu resemble rushing sounds, flowing up and down, with no fixed location. (This section summarizes content from Difficulties 51 and 52). It further states: There are twelve meridians. Currently, the Five Zang and Six Fu account for only eleven. The remaining one is the Hand Jueyin Pericardium Channel (The Hand Shaoyin channel is the True Heart channel. The Pericardium channel, named Master of the Heart, is an accessory branch of the True Heart and does not share the same meridian as the True Heart, because the True Heart represents Ministerial Fire, while the Pericardium represents Ministerial Fire [Note: Text implies True Heart is Sovereign Fire/Ministerial distinction contextually, but text says 'Zhen Xin Wei Jun Huo' - True Heart is Sovereign Fire]. The San Jiao is the Father of Qi, and the Pericardium is the Mother of Blood; they are exterior-interior pairs. Both have names but no distinct physical form. Thus, adding the Hand Jueyin Pericardium channel to the Five Zang and Six Fu results in twelve channels). There are five Zang organs, yet six Fu organs, referring to the San Jiao. Its meridian belongs to the Hand Shaoyang, making it an external Fu organ (San Jiao Qi combines with the Kidney; the Kidney is the root of Yuan Qi. San Jiao is the branch of Yuan Qi, governing the Qi of the whole body, having a name but no form). However, there are also six Zang organs, referring to the two Kidneys. The left is the Kidney, and the right is the Gate of Vitality (Ming Men). The Gate of Vitality is the residence of Spirit and Essence; in men, it stores Essence; in women, it anchors the Uterus. Its Qi connects with the Kidney. (This section modifies content from Difficulties 38 and 39).
The *Su Wen* states: The domains governed by the Five Zang Organs: The Heart governs Blood vessels (restraining Ying Qi, moving with each pulse beat); the Lung governs Skin and Hair (wrapping muscles and sinews, repelling various pathogens); the Liver governs Sinews and Membranes (binding and connecting joints, moving with Shen); the Spleen governs Muscles (covering and hiding sinews and bones, transporting Wei Qi); the Kidney governs Marrow (expanding sinews to generate marrow, supporting the body's stance). The aspects stored by the Five Zang Organs: The Heart stores Shen (Spirit) (when two Essences interact, it is called Shen); the Lung stores Po (Corporeal Soul) (that which exits and enters with Essence is called Po); the Liver stores Hun (Ethereal Soul) (that which comes and goes with Shen is called Hun); the Spleen stores Yi (Intellect) (what the mind remembers is called Yi); the Kidney stores Zhi (Will) (what Yi retains is called Zhi. Yang Shangshan stated: The Kidney has two parts; the left Kidney stores Zhi, and the right Gate of Vitality stores Essence). (This section slightly expands content from the chapter "Xuan Ming Wu Qi").