素问（续素者本也问者黄帝问岐伯也按干銮度云夫有形者生于无形故有太易太初太始太素太易者未见气也太初者气
之始也太始者形之始也太素者质之始也气形质具病由是生故黄帝因而问之素问之名义或由此）
（续象谓所见于外可阅者也）
五脏以位六腑以配五行攸属职司攸分具藏象钞
帝曰藏象何如岐伯曰心者生之本神之变也（续心藏神故神之变动由之）其华在面（续英华也）其充在血脉（愚谓充
溢也或云充当也主也）为阳中之太阳通于夏气（续心者君主之官神明出焉万物系之以与亡故曰生之本神之变也火气炎上
故单在面心养血其主脉故充在血脉也心主于夏气合太阳以太阳居夏火之中故曰阳中之太阳通于夏气也）肺者气之本魄之
处也其华在毛其充在皮为阳中之太阴通于秋气（续肺藏气其神魄其养皮毛故曰气之本魄之处华在毛充在皮也肺脏为太阴
之气主旺于秋昼日为阳气所行位非阴处以太阴居于阳分故曰阳中之太阴校正云当作少阴肺在十二经虽为太阴然在阳分之
中当为少阴也）肾者主蛰封藏之本精之处也（续地户封闭蛰虫深藏肾又主水受五脏六腑之精而藏之故云然也）其华在发
（肾者水也出高原宜其华在发也抑发者血之余血者水之类又其黑色故云）其充在骨为阴中之少阴通于冬气（续少阴当作
太阴肾在十二经虽属少阴然在阴分之中当为太阴）肝者罢极之本（肝主筋应乎木又肝者干也人之运动由乎筋力象木之动
也动则多劳又肝者将军之官谋虑出焉故云）魂之居也其华在爪其充在筋（续爪者筋之余筋者肝之养故华在爪充在筋也）
为阳中之少阳通于春气脾胃大肠小肠三焦膀胱者仓廪之本营之居也（营犹营垒之营言物之所屯聚也）能化糟粕转味而出
入者也其华在唇四白（唇四际之白色肉也）其充在肌此至阴之类通于土气凡十一脏取决于胆也（胆者中正之官而其经为
少阳少阳相火也风寒在下燥热在上湿气居中火独游行于其间故曰取决于胆云○脾胃大肠云云至通于土气此处疑有错误当
云脾者仓廪之本营之居也其华在唇四白其充在肌此至阴之类通于土气胃大肠小肠三焦膀胱能化糟粕转味而出入者也出六
节藏象论）帝曰五脏应四时各有收受乎岐伯曰东方青色入通于肝开窍于目藏精于肝其病发惊骇（续精谓精气也木精之气
其神魂阳升之方以目为用故开窍于目东方主病发惊骇余方各缺疑此为衍）其味酸其类草木其畜鸡（巽为鸡）其谷麦（五
谷之长）其应四时上为岁星（续木之精气上为岁星十二年一周天）是以春气在头也（续万物发荣于上故春气在头余方言
故病在某不言某气在其互文也）其音角（续木音调而直也）其数八（续洪范曰三曰大木生数三成数八）其臭臊（续凡气
因木变则为臊）是以知病之在筋也其在声为呼其变动为握（续握所以牵就也握忧哕咳栗五者政志而有名曰变动）在志为
怒怒伤肝（续维志为怒甚则自伤）悲胜怒风伤筋燥胜风酸伤筋辛胜酸南方赤色入通于心开窍于耳（手少阴之络会于耳）
藏精于心其病在五脏（以夏气在脏也）其味苦其类火其畜羊（未为羊与土同旺今按未为季夏月建）其谷黍（黍赤色）其
应四时上为荧惑星（续火之精气上为荧惑星七百四十日一周天）是以知病之在脉也其音征（续火声和而美也）其数七（续
洪范曰二曰火火生数二成数七）其臭焦（续凡气因火变则为焦）其在声为笑在变动为忧（续在肺之志忧为正也而心主于
忧变而生忧也）在志为喜喜伤心恐胜喜热伤气寒胜热苦伤气咸胜苦中央黄色入通于脾开窍于口（续脾受水谷口纳五味）
藏精于肝（续土精之气其神意）故病在舌本（脾脉上连于舌本）其味甘其类土其畜牛（坤为牛土旺于四季故畜取丑牛又
以牛色黄也）其谷稷（色黄味甘）其应四时上为镇星（续二十八年一周天）是以知病之在肉也其音宫（续土音柔而和也）
其数五（续成数五）其臭香其在声为歌在变动为哕在志为思思伤脾怒胜思湿伤肉风胜湿甘伤肉酸胜甘西方白色入通于肺
开窍于鼻藏精于肺（续金精之气其神魄肺藏气鼻通息故开窍于鼻）故病在背（肺在胸中背为胸之府也）其味辛其类金其
畜马（干为马）其谷稻（色白）其应四时上为太白星（续三百六十五日一周天）是以知病之在皮毛也其音商（续金声轻
而劲也）其数九（续金生数四成数九）其臭腥（续凡气因金变则为腥 ）其在声为哭在变动为咳在志为忧忧伤肺喜胜忧
热伤皮毛寒胜热辛伤皮毛苦胜辛北方黑色入通于肾开窍于二阴（续肾藏精阴泄注故开窍二阴）藏精于肾故病在溪（肉之
小会为溪今按溪犹溪谷言深处也冬气居肉故病在深处）其味咸其类水其畜彘（亥为豕）其谷豆（黑色）其应四时上为辰
星（续三百六十五日一周天）是以知病之在骨也其音羽（续水音沉而深也）其数六（续水生数一成数六）其臭腐其在声
为呻在变动为栗（续栗谓战栗甚寒大恐而悉有之）在志为恐恐伤肾思胜恐寒伤血燥胜寒咸伤血（血太素作骨上同）甘胜
咸（金匮真言论阴阳应象论参并）帝曰愿闻十二脏之相使贵贱何如（续脏脏也言腹中之所藏者非复有十二形押之所藏也）
岐伯曰心者君主之官也神明出焉肺者相傅之官（位高非君）治节出焉（主行营卫故治节由之）肝者将军之官谋虑出焉（续
勇而能断故曰将军潜发未萌故谋虑出焉）胆者中正之官决断出焉（续刚正果决故官为中正直而不疑故决断出焉）膻中者
（膻中在胸中两乳间为气之海膻徒早切上声浊字说文云肉膻也音同袒杨之袒云膻中者岂以袒杨之袒而取义耶）臣使之官
喜乐出焉（续膻中主气以气布阴阳气和志适则喜乐由生分布阴阳故官为臣使）脾胃者仓廪之官五味出焉大肠者传导之官
变化出焉（续传导不洁之道变化物之形也）小肠受盛之官化物出焉（承奉胃司受盛糟粕受已复化传入大肠故云）肾者作
强之官（强于作用）伎巧出焉（造化形容续在女则当其伎巧在男则正曰作强）三焦者决渎之官（引导阴阳开通闭塞）水
道出焉膀胱者州都之官（位当孤腑故曰州都）津液藏焉气化则能出矣（续膀胱居下内空故藏津液若得气海之气施化则溲
便注泄气海之气不及则隐闭不通故云）凡此十二官者不得相失也（续失失职也失则灾害至）故主明则下安以此养生则寿
没世不殆以为天下则大昌（主即前之所谓君主也心为君主内明则能诠善恶察安危民不获罪于枉滥身不失伤于非道矣故施
之天下则天下获安国祚昌盛矣素问之书设为轩岐问答有君臣之义故有为天下为国之譬史云为政之法似理身是也）主不明
则十二官危使道闭塞而不通形乃大伤以此养生则殃以为天下者其宗大危戒之戒之（续使道谓神气行使之道夫心不明则邪
正一损益不分动之凶咎陷身于羸脊矣故形乃大伤以此养生则殃矣夫主不明则委于左右权势妄行吏不得奉法而民皆受枉屈
矣且人惟邦本本不获安宗社安得不倾危乎灵兰秘典）心之合脉也（续火气发动脉类亦然）其荣色也（续火炎上故荣美于
面而色赤新校正云发见于面之色皆心之荣也岂专为赤哉）其主肾也（知其所畏则听命焉故曰主余同）肺之合皮也（续金
气坚定皮象亦然）其荣毛也其主心也肝之合筋也（续木性曲直筋体亦然）其荣爪也其主肺也脾之合肉也（续土性柔浓肉
体亦然）其荣唇也（续谓四际白色之处非赤色也）其主肝也肾之合骨也（续水性流湿精气亦然骨通精髓故合骨也）其荣
发也其主脾也（五脏生成论）帝曰予闻方士（续明悟方术之士）或以脑髓为脏或以肠胃为脏或以为腑愿闻其说岐伯曰脑
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府（续脑髓骨脉虽名为府不正与神脏为表
里胆与肝合而不同六府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故言藏而
不泻名曰奇恒之府愚按奇者异也不同于常府也）夫胃大肠小肠三焦膀胱此五者天气之所生也其气象天（天气地气以动静
言也）故泻而不藏此受五脏浊气名曰传化之府（续三焦者决渎之官水道出焉故亦名传化之府）此不能久留输泻者也（续
水谷入已糟粕变化而泄出不能久久留注于中但当化已输泻令去也传泻诸化故曰传化之府）魄门亦为五脏使水谷不得久藏
（续魄门谓肛之门内通于肺受已化物则为五脏行使然水谷亦不得久藏于中又云魄门即肛门也）五脏者藏精气而不泻也故
满而不能实（续精气为满水谷为实）六腑者传化物而不藏故实而不能满也（续以不藏精气但受水谷故也）所以然者水谷
入口则胃实而肠虚（续以未下也）食下则肠实而胃虚（续水谷下也）故曰实而不满满而不实也帝曰气口何以独为五脏主
岐伯曰胃者水谷之海六腑之大源也五味入口藏于胃以养五脏气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（续气入鼻以下与上文义不相发岂因五味而遂及五气入鼻耶并五脏别论）心
藏神肺藏魄肝藏魂脾藏意肾藏志（续神精气之化成也魄精气之匡佐也魂神气之辅弼也意记而不忘者也志专意而不移者也
灵枢云两精相薄谓之神并精而出入者谓之魄随神而往来者谓之魂心有所忆谓之意意之所存谓之志○神藏则藏神五者云云
也形藏谓一头角二耳三口齿四胸中皆如器物外张虚而不屈合藏于物故云形藏也又云形分于外故云形藏神藏于内故名神藏
○宣明五脏气论三部九候论相并）
《素问》（续：所谓“素”，是指根本；“问”，是指黄帝向岐伯提问。按干銮度的说法：“有形的东西生于无形的东西，所以有太易、太初、太始、太素。太易阶段，尚未见到气；太初阶段，是气的开始；太始阶段，是形的开始；太素阶段，是质的开始。气、形、质具备后，疾病由此产生。”因此黄帝进而询问。《素问》的名称或许由此而来。）
（续：所谓“象”，是指表现在外部可以观察到的现象。）
五脏以方位来区分，六腑以五行来配合，各自所属的职能分工明确，详见《藏象钞》。
黄帝说：脏象是怎么回事？岐伯回答说：心是生命的根本，是精神活动变化的所在。（续：心藏神，所以精神的变动由心主导。）其荣华表现于面部（续：英华即光彩），其充养在于血脉（愚见认为“充”意为充盈，也有人说“充”意为主管）。心属于阳中的太阳，与夏气相通（续：心是君主之官，神明由此发出，万物依靠它而生存或灭亡，所以说是生命的根本、精神的变化。火性炎上，所以荣华表现在面部；心主养血，主管脉，所以充养在血脉。心主夏气，合于太阳，因为太阳位于夏火之中，所以称为阳中的太阳，与夏气相通。）肺是气的根本，是魄所在的处所。其荣华表现于毫毛，其充养在于皮肤，属于阳中的太阴，与秋气相通（续：肺藏气，其神为魄，滋养皮毛，所以说是气的根本、魄的处所，荣华在毫毛，充养在皮肤。肺脏属太阴之气，主旺于秋季。白天是阳气运行的时候，位置不在阴处，因为太阴居于阳分，所以称为阳中的太阴。校正者说应当作“少阴”。肺在十二经中虽为太阴，但在阳分之中，应当是少阴。）肾是蛰伏封藏的根本，是精所在的处所（续：地户封闭，蛰虫深藏。肾又主水，接受五脏六腑的精气而贮藏，所以这样说。）其荣华表现于头发（肾属水，出于高原，适宜荣华在头发。况且头发是血的余绪，血是水的一类，又因黑色对应肾，所以这样说。）其充养在于骨骼，属于阴中的少阴，与冬气相通（续：少阴应当作太阴。肾在十二经中虽属少阴，但在阴分之中，应当是太阴。）肝是耐受疲劳的根本（肝主筋，应合木行。肝即“干”，人的运动依靠筋力，像木的动摇一样。动摇则多劳苦。又肝是将军之官，谋略思虑由此发出，所以这样说。）是魂居住的处所。其荣华表现于指甲，其充养在于筋腱（续：指甲是筋的余绪，筋由肝滋养，所以荣华在指甲，充养在筋腱。）属于阳中的少阳，与春气相通。脾胃、大肠、小肠、三焦、膀胱是仓廪的根本，是营气居住的处所（营，如同营垒，指事物聚集的地方。）能够消化糟粕，转化五味，进行出入代谢。其荣华表现于口唇四周的白色肌肉（唇四际的白色肉。）其充养在于肌肉，这是至阴的一类，与土气相通。凡十一脏的功能都取决于胆（胆是中正之官，其经为少阳，少阳相火。风寒在下，燥热在上，湿气居中，火独自在其间游行，所以说是取决于胆。○关于脾胃等至通于土气这一段，此处怀疑有误，应当说：脾是仓廪的根本，营气居住的处所，其荣华在口唇四周白色肌肉，其充养在肌肉，这是至阴的一类，与土气相通。胃、大肠、小肠、三焦、膀胱能够消化糟粕，转化五味，进行出入代谢。此段出自《六节藏象论》。）
黄帝说：五脏对应四季，各有相应的收受吗？岐伯回答说：东方青色，内通于肝，开窍于目，精气贮藏于肝，其病发作时表现为惊骇（续：精指精气。木的精气化为神魂，阳气升发于方东，以目为用，所以开窍于目。东方主病，发作惊骇。其余三方各缺，怀疑这是衍文。）其味酸，其类属草木，其畜为鸡（巽卦象征鸡），其谷为麦（五谷之长），其应合四季，天上对应岁星（续：木的精气上升为天上的岁星，十二年绕天一周。）因此春气在头部（续：万物在上面发荣生长，所以春气在头部。其他方位说“故病在某”，不说“某气在其”，是互文的修辞手法。）其音为角（续：木音调直而扬），其数为八（续：《洪范》说：三曰大木，生数三，成数八。）其气味为臊（续：凡是气因木变化就变成臊味。）因此知道病在筋。其在声音表现为呼，其变动表现为握（续：握是为了牵拉凑近。握、忧、哕、咳、栗这五种，是政令志意而有名称的，叫作变动。）在情志为怒，怒伤肝（续：五志为怒，过甚则自我伤害。）悲能胜怒。风伤筋，燥胜风，酸伤筋，辛胜酸。
南方赤色，内通于心，开窍于耳（手少阴的络脉会合于耳），精气贮藏于心，其病在五脏（因为夏气在脏。）其味苦，其类属火，其畜为羊（未时属羊，与土同旺。现在按未是季夏月的月建。）其谷为黍（黍是赤色），其应合四季，天上对应荧惑星（续：火的精气上升为天上的荧惑星，七百四十日绕天一周。）因此知道病在脉。其音为徵（续：火声和谐而美），其数为七（续：《洪范》说：二曰火，生数二，成数七。）其气味为焦（续：凡是气因火变化就变成焦味。）其在声音表现为笑，其变动表现为忧（续：在肺的情志忧是正位，但心主于忧，变而生忧。）在情志为喜，喜伤心，恐能胜喜。热伤气，寒胜热，苦伤气，咸胜苦。
中央黄色，内通于脾，开窍于口（续：脾受纳水谷，口摄入五味），精气贮藏于肝（续：土的精气化为神意。）所以病在舌根（脾脉向上连于舌根。）其味甘，其类属土，其畜为牛（坤卦象征牛，土旺于四季，所以取丑牛，又因为牛色黄。）其谷为稷（色黄味甘），其应合四季，天上对应镇星（续：二十八年绕天一周。）因此知道病在肉。其音为宫（续：土音柔和而和顺），其数为五（续：成数五。）其气味为香。其在声音表现为歌，其变动表现为哕，在情志为思，思伤脾，怒能胜思。湿伤肉，风能胜湿，甘伤肉，酸胜甘。
西方白色，内通于肺，开窍于鼻，精气贮藏于肺（续：金的精气化为神魄，肺藏气，鼻通气，所以开窍于鼻。）所以病在背部（肺在胸中，背是胸的府邸。）其味辛，其类属金，其畜为马（乾卦象征马），其谷为稻（色白），其应合四季，天上对应太白星（续：三百六十五日绕天一周。）因此知道病在皮毛。其音为商（续：金声轻劲有力），其数为九（续：金生数四，成数九。）其气味为腥（续：凡是气因金变化就变成腥味。）其在声音表现为哭，其变动表现为咳，在情志为忧，忧伤肺，喜能胜忧。热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。
北方黑色，内通于肾，开窍于前后二阴（续：肾藏精，阴精排泄注入，所以开窍于二阴。）精气贮藏于肾，所以病在溪（肉的细小会合处叫溪。现在按：溪犹言溪谷，指深处。冬气居肉，所以病在深处。）其味咸，其类属水，其畜为彘（亥时属豕），其谷为豆（黑色），其应合四季，天上对应辰星（续：三百六十五日绕天一周。）因此知道病在骨。其音为羽（续：水音深沉），其数为六（续：水生数一，成数六。）其气味为腐。其在声音表现为呻，其变动表现为栗（续：栗谓战栗，极寒和大恐都有这种现象。）在情志为恐，恐伤肾，思能胜恐。寒伤血，燥胜寒，咸伤血（《太素》作“骨”，上面相同），甘胜咸（参看《金匮真言论》、《阴阳应象大论》）。
黄帝说：我想听听十二脏之间的相互关系，尊卑贵贱是怎样的？岐伯回答说：心是君主之官，神明由此发出。肺是相傅之官（地位崇高，仅次于君），治节由此出（主管运行营卫，所以治节由之而出）。肝是将军之官，谋略思虑由此发出（续：勇敢果断，所以叫将军；暗中发动于萌芽之前，所以谋略思虑由之而出）。胆是中正之官，决断由此出（续：刚正果决，所以官名为中正；正直不疑，所以决断由之而出）。膻中（膻中在胸中两乳之间，是气海。膻徒早切，上声，浊字。《说文》说：肉膻也，音同袒杨之袒。说膻中难道是以袒杨之袒取义吗？）是臣使之官，喜乐由此出（续：膻中主气，以气布散阴阳，气和志适，则喜乐由生，分布阴阳，所以官为臣使）。脾胃是仓廪之官，五味由此出。大肠是传导之官，变化由此出（续：传导不洁之道，变化物的形状）。小肠是受盛之官，化物由此出（承接奉承胃，主管受盛，糟粕受入后再化传入大肠，所以这样说）。肾是作强之官，伎巧由此出（造化形容。续：在女性则当她的伎巧，在男性则正叫作作强）。三焦是决渎之官，水道由此出（引导阴阳，开通闭塞）。膀胱是州都之官（位置当孤腑，所以叫州都），津液贮藏于此，气化则能排出（续：膀胱居下，内空，所以藏津液。如果得到气海之气的施化，则小便泄注；气海之气不及，则隐闭不通，所以这样说。）所有这些十二个器官不得互相失职（续：失即失职。失职则灾害到来。）所以君主明察则下面安定，用这个来养生就能长寿，终身没有危险，用来治理天下就能大大昌盛（主即前面所说的君主。心为君主，内心明察就能判别善恶，察觉安危，百姓不会遭受冤枉滥罚，自身不会因非道而受伤。所以施行于天下，天下就能获得安宁，国运昌盛。《素问》这本书假设为轩辕黄帝与岐伯问答，有君臣之义，所以有治理天下、治理国家的比喻。史书说：为政的方法，好像调理身体是一样的。）君主不明察则十二个器官危险，使道闭塞而不通，形体就会大大受损，用这个来养生就会有灾殃，用来治理天下，宗庙社稷就会大大危险。要警惕啊，要警惕啊（续：使道指神气行使的道路。如果心不明察，则邪正不分，损益不辨，一动就是凶咎，使自身陷入瘦弱脊背的地步。所以用这个养生就有灾殃。如果君主不明察，则委托给左右，权势妄行，官吏不能奉法，百姓都受委屈。况且人是国家的根本，根本不能安宁，宗社怎么能不倾危呢？此段出自《灵兰秘典论》）。
心的合脉（续：火气发动，脉类亦然），其荣华在面色（续：火炎上，所以荣华美丽于面而色赤。新校正说：发见于面的颜色都是心的荣华，难道专指赤色吗？）其主肾（知道其所畏惧，就听命，所以叫主。其余相同。）
脾的合肉（续：土性柔浓，肉体亦然），其荣华在口唇（续：指四周白色的地方，不是赤色），其主肝。
肾的合骨（续：水性流湿，精气亦然，骨通精髓，所以合骨），其荣华在头发，其主脾（此段出自《五脏生成论》）。
黄帝说：我听说方士（续：明悟方术之士），有的把脑髓当作脏，有的把肠胃当作脏，有的把它们当作腑，我想听听他们的说法。岐伯回答说：脑、髓、骨、脉、胆、女子胞，这六个，是地气所生的，都藏于阴而象于地，所以藏精气而不泻，名叫奇恒之府（续：脑髓骨脉虽然名为府，但不正与神脏为表里。胆与肝合而不同于六腑的传泻。胞虽然出纳，纳则受纳精气，出则化出形容，形容之出谓化极而生。然而出纳的作用有别于六腑，所以说藏而不泻，名叫奇恒之府。愚按：奇是异的意思，不同于常府。）
胃、大肠、小肠、三焦、膀胱这五个，是天气所生的，其气象天（天气地气以动静来说），所以泻而不藏，这些接受五脏的浊气，名叫传化之府（续：三焦是决渎之官，水道由此出，所以也叫传化之府）。这些不能久留，是输泻的器官（续：水谷进入后，糟粕变化而泄出，不能久久留注于中间，只应当化已输泻令去。传泻诸化，所以叫传化之府）。魄门（肛门）也是五脏的使役，水谷不得久藏（续：魄门指肛之门，内通于肺，受入已化物则为五脏行使。然而水谷也不得久藏于中。又说魄门即肛门。）
五脏是贮藏精气而不泻的，所以满而不能实（续：精气为满，水谷为实）。六腑是传化物而不藏的，所以实而不能满也（续：因为不藏精气，只接受水谷的缘故）。之所以这样，是因为水谷入口，则胃实而肠虚（续：因为还没下去）。食物下行，则肠实而胃虚（续：水谷下行了）。所以说“实而不满，满而不实”。
黄帝说：为什么气口（寸口脉）单独作为五脏的主宰？岐伯回答说：胃是水谷的海，六腑的大源。五味入口，贮藏于胃，以滋养五脏之气。气口也属于太阴（手太阴肺经）。因此五脏六腑的气味都出于胃，变化显现于气口。所以五气从鼻吸入，贮藏于心肺，心肺有病，鼻子就不通畅（续：气入鼻以下与上文意思不相衔接，难道是涉及五味而顺便提到五气入鼻吗？并参看《五脏别论》）。
心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志（续：神是精气化成，魄是精气匡佐，魂是神气辅弼，意是记而不忘，志是专意不移。《灵枢》说：两精相薄谓之神，并精而出入者谓之魄，随神而往来者谓之魂，心有所忆谓之意，意之所存谓之志。○神藏则藏神，五者云云也。形藏指一头角、二耳、三口齿、四胸中，都像器物外张虚而不屈，合藏于物，所以叫形藏。又说形分于外，所以叫形藏。神藏于内，所以叫神藏。○参看《宣明五气论》、《三部九候论》）。
Suwen (Continued: "Su" refers to the root; "Wen" refers to the Yellow Emperor asking Qibo. According to Gan Luandu: "有形之物生于无形之物，故有太易、太初、太始、太素。太易者，未见气也；太初者，气之始也；太始者，形之始也；太素者，质之始也。气、形、质具，病由是生。" Therefore, the Yellow Emperor asked further. The name *Suwen* may derive from this.)
(Continued: "Xiang" refers to phenomena manifested externally that can be observed.)
The Zang organs are distinguished by position, and the Fu organs are matched with the Five Phases. Their respective functions and divisions of labor are clearly defined; see *Zangxiang Chao*.
The Yellow Emperor asked: What is meant by Zang Xiang? Qibo replied: The Heart is the root of life and the source of changes in Shen (Spirit). (Continued: The Heart houses Shen, so changes in spirit originate from it.) Its luster manifests in the face. (Continued: Luster refers to radiance.) Its nourishment fills the Blood vessels (Mai). (My humble opinion: "Chong" means filling or overflowing; others say it means governing.) The Heart belongs to Yang within Taiyang and corresponds to the Qi of Summer. (Continued: The Heart is the Sovereign Ruler, from whom Shen Ming emerges. All things depend on it for life or death, hence it is called the root of life and the change of spirit. Fire flares upward, hence its luster manifests in the face. The Heart governs blood and dominates the vessels, hence its nourishment fills the vessels. The Heart governs the summer Qi and harmonizes with Taiyang, as Taiyang resides within the fire of summer, hence it is called Taiyang within Yang, corresponding to the summer Qi.) The Lung is the root of Qi and the dwelling place of Po. Its luster manifests in the body hair, and its nourishment fills the skin. It belongs to Yin within Taiyin and corresponds to the Qi of Autumn. (Continued: The Lung stores Qi, its spirit is Po, and it nourishes the skin and hair, hence it is called the root of Qi and the dwelling of Po. Its luster is in the hair, and its nourishment is in the skin. The Lung organ belongs to Taiyin Qi and peaks in Autumn. Daytime is when Yang Qi moves, and its position is not in Yin. Because Taiyin resides in the Yang division, it is called Taiyin within Yang. Correctors state it should be Shaoyin. Although the Lung is Taiyin among the Twelve Meridians, residing within the Yang division, it should be considered Shaoyin.) The Kidney is the root of hibernation and storage, and the dwelling place of Jing (Essence). (Continued: The earth gate closes, and hibernating insects hide deeply. The Kidney also governs Water, receiving the essence of the Zang and Fu organs to store it, hence this description.) Its luster manifests in the hair. (The Kidney belongs to Water, originating from high places, suitable for luster in the hair. Moreover, hair is the surplus of Blood, Blood is a category of Water, and black corresponds to the Kidney, hence this.) Its nourishment fills the bones. It belongs to Yin within Shaoyin and corresponds to the Qi of Winter. (Continued: Shaoyin should be Taiyin. Although the Kidney is Shaoyin among the Twelve Meridians, residing within the Yin division, it should be considered Taiyin.) The Liver is the root of endurance against fatigue. (The Liver governs the Sinews and corresponds to Wood. "Gan" means trunk; human movement relies on sinew strength, resembling the movement of wood. Movement causes much labor. Also, the Liver is the General Officer, from whom strategy and deliberation emerge, hence this description.) It is the dwelling place of Hun (Ethereal Soul). Its luster manifests in the nails, and its nourishment fills the tendons. (Continued: Nails are the surplus of sinews, and sinews are nourished by the Liver, hence luster in nails and nourishment in tendons.) It belongs to Yang within Shaoyang and corresponds to the Qi of Spring. The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the root of the granary and the dwelling place of Ying (Nutritive Qi). (Ying is like a camp, referring to where substances gather.) They can transform dregs and residues, convert flavors, and manage intake and output. Their luster manifests in the white flesh around the lips. (The white flesh at the four corners of the lips.) Their nourishment fills the muscles. This is a category of Zhì Yīn (Extreme Yin) and corresponds to the Qi of Earth. All eleven Zang organs depend on the Gallbladder for their decisions. (The Gallbladder is the Official of Integrity, its meridian is Shaoyang, and Shaoyang Ministerial Fire travels alone amidst Wind-Cold below, Dryness-Heat above, and Dampness in the center, hence it is said to depend on the Gallbladder. ○ Regarding the section on Spleen/Stomach etc. up to corresponding to Earth Qi, there is suspected error here. It should read: The Spleen is the root of the granary... [text omitted for brevity matching source structure] ...This passage comes from the *Liu Jie Zang Xiang Lun*.)
The Yellow Emperor asked: Do the Five Zang correspond to the Four Seasons, each having specific correspondences? Qibo replied: The East is Green, internally connecting to the Liver, opening into the Eyes, storing Essence in the Liver, and its disease manifests as fright and terror. (Continued: Essence refers to Jing Qi. The Jing Qi of Wood transforms into Hun Shen. Yang Qi rises in the East, using the eyes, hence opening into the eyes. The East governs diseases manifesting as fright. The other directions lack this, suspected to be an interpolation.) Its flavor is Sour, its category is Trees and Grasses, its animal is the Chicken (Xun trigram symbolizes chicken), its grain is Wheat (longest of five grains), its celestial correspondence is the Year Star (Sui Xing). (Continued: The Jing Qi of Wood ascends to become the Year Star, circling the sky every twelve years.) Hence, the Qi of Spring is in the head. (Continued: All things flourish upwards, hence Spring Qi is in the head. Other directions say "disease is in X," omitting "Qi is in X," using parallel prose.) Its note is Jue, its number is Eight. (Continued: *Hong Fan* states: Three is Great Wood, birth number three, completion number eight.) Its odor is Fishy/Pungent (Sao). (Continued: Any Qi changing due to Wood becomes Sao.) Hence, one knows the disease is in the Sinews. Its vocalization is Shouting, its pathological movement is Clenching/Gripping. (Continued: Gripping is for pulling together. Shouting, Worry, Hiccups, Cough, and Trembling are named movements associated with emotional policies.) Its emotion is Anger, which injures the Liver. (Continued: The five emotions include Anger; excessive anger harms oneself.) Grief overcomes Anger. Wind injures Sinews, Dryness overcomes Wind, Sour injures Sinews, Pungent overcomes Sour.
The South is Red, internally connecting to the Heart, opening into the Ears (the collateral of Hand-Shaoyin converges in the ear), storing Essence in the Heart, and its disease affects the Zang organs (because Summer Qi resides in the Zang). Its flavor is Bitter, its category is Fire, its animal is the Sheep (Wei hour belongs to Sheep, prosperous with Earth. Now, Wei is the month pillar of Late Summer.), its grain is Millet (Shu, red color), its celestial correspondence is the Flaming Star (Ying Huo Xing). (Continued: The Jing Qi of Fire ascends to become the Flaming Star, circling the sky every 740 days.) Hence, one knows the disease is in the Vessels. Its note is Zhi, its number is Seven. (Continued: *Hong Fan* states: Two is Fire, birth number two, completion number seven.) Its odor is Scorched. (Continued: Any Qi changing due to Fire becomes scorched.) Its vocalization is Laughter, its pathological movement is Worry. (Continued: In the Lung, Worry is the correct emotion, but the Heart governs Worry, transforming into worry.) Its emotion is Joy, which injures the Heart. Fear overcomes Joy. Heat injures Qi, Cold overcomes Heat, Bitter injures Qi, Salty overcomes Bitter.
The Center is Yellow, internally connecting to the Spleen, opening into the Mouth. (Continued: The Spleen receives water and grain; the mouth takes in the five flavors.) It stores Essence in the Liver. (Continued: The Jing Qi of Earth transforms into Yi [Intellect].) Hence, the disease is at the root of the tongue. (The Spleen meridian connects upward to the root of the tongue.) Its flavor is Sweet, its category is Earth, its animal is the Ox (Kun trigram symbolizes ox, Earth prospers in the four seasons, hence taking the Chou Ox, also because oxen are yellow.), its grain is Foxtail Millet (Ji, yellow color, sweet taste), its celestial correspondence is the Stabilizing Star (Zhen Xing). (Continued: Circling the sky every 28 years.) Hence, one knows the disease is in the Flesh. Its note is Gong, its number is Five. (Continued: Completion number five.) Its odor is Fragrant. Its vocalization is Singing, its pathological movement is Hiccups. Its emotion is Pensiveness/Overthinking, which injures the Spleen. Anger overcomes Pensiveness. Dampness injures Flesh, Wind overcomes Dampness, Sweet injures Flesh, Sour overcomes Sweet.
The West is White, internally connecting to the Lung, opening into the Nose, storing Essence in the Lung. (Continued: The Jing Qi of Metal transforms into Po. The Lung stores Qi, the nose breathes air, hence opening into the nose.) Hence, the disease is in the Back. (The Lung is in the chest; the back is the mansion of the chest.) Its flavor is Pungent, its category is Metal, its animal is the Horse (Qian trigram symbolizes horse), its grain is Rice (white color), its celestial correspondence is the Bright Star (Tai Bai Xing). (Continued: Circling the sky every 365 days.) Hence, one knows the disease is in the Skin and Hair. Its note is Shang, its number is Nine. (Continued: Metal birth number four, completion number nine.) Its odor is Raw/Fishy (Xing). (Continued: Any Qi changing due to Metal becomes Xing.) Its vocalization is Crying, its pathological movement is Coughing. Its emotion is Grief/Sorrow, which injures the Lung. Joy overcomes Grief. Heat injures Skin and Hair, Cold overcomes Heat, Pungent injures Skin and Hair, Bitter overcomes Pungent.
The North is Black, internally connecting to the Kidney, opening into the Two Yin Orifices (Continued: The Kidney stores Essence, Yin fluids excrete and inject, hence opening into the two yin orifices.). It stores Essence in the Kidney, hence the disease is in the Xi (valleys/deep tissues). (Continued: Xi refers to small gatherings of flesh. Interpretation: Xi is like a valley, meaning deep places. Winter Qi resides in flesh, hence disease is in deep places.) Its flavor is Salty, its category is Water, its animal is the Pig (Hai hour belongs to Boar), its grain is Beans (black color), its celestial correspondence is the Morning Star/Evening Star (Chen Xing). (Continued: Circling the sky every 365 days.) Hence, one knows the disease is in the Bones. Its note is Yu, its number is Six. (Continued: Water birth number one, completion number six.) Its odor is Putrid. Its vocalization is Groaning, its pathological movement is Trembling/Shivering. (Continued: Trembling refers to shivering, occurring in extreme cold and great fear.) Its emotion is Fear, which injures the Kidney. Thought overcomes Fear. Cold injures Blood, Dryness overcomes Cold, Salty injures Blood (*Taisu* reads Bone, same as above), Sweet overcomes Salty (See *Jin Gui Zhen Yan Lun*, *Yin Yang Ying Xiang Da Lun*).
The Yellow Emperor asked: I wish to hear about the mutual relations of the Twelve Zang organs, their hierarchy and status. Qibo replied: The Heart is the Sovereign Ruler, from whom Shen Ming emerges. The Lung is the Chancellor/Prime Minister (high rank, second only to the ruler), from whom regulation and rhythm emerge (governing the circulation of Ying and Wei, hence regulation originates from it). The Liver is the General Officer, from whom strategy and deliberation emerge. (Continued: Brave and decisive, hence called General; acting secretly before things arise, hence strategy emerges.) The Gallbladder is the Official of Integrity, from whom judgment emerges. (Continued: Upright and resolute, hence official name is Integrity; upright without doubt, hence judgment emerges.) Dan Zhong (Constrictor/Pericardium) (Located between the breasts, it is the Sea of Qi. Dan sounds like Tan. *Shuo Wen*: Meat odor Dan, sound same as Tan. Does Dan Zhong take meaning from Tan?) is the Official of the Envoy, from whom joy and pleasure emerge. (Continued: Dan Zhong governs Qi, distributing Yin and Yang through Qi. When Qi is harmonious and will is appropriate, joy arises, distributing Yin and Yang, hence official as Envoy.) The Spleen and Stomach are the Officials of the Granary, from whom the five flavors emerge. The Large Intestine is the Official of Transmission, from whom transformation emerges. (Continued: Transmitting impure paths, transforming material forms.) The Small Intestine is the Official of Reception and Containment, from whom transformation emerges. (Receiving from the Stomach, managing containment; after receiving dregs, transforming and transmitting to Large Intestine, hence this.) The Kidney is the Official of Strength and Action, from whom skill and ingenuity emerge. (Creation and description. Continues: In women, it corresponds to skill; in men, it is called strength.) The Sanjiao is the Official of Ditches and Canals, from whom water passages emerge. (Guiding Yin and Yang, opening blockages.) The Bladder is the Official of the Prefecture/Capital (positioned as solitary Fu, hence Prefecture), where Jin Ye (Fluids) are stored; upon Qi transformation, they can be excreted. (Continued: Bladder is lower, hollow inside, storing fluids. If it receives Qi from the Qi Sea to transform, urine flows; if Qi from Qi Sea is insufficient, retention occurs, hence this.) These twelve officials must not lose their duties. (Continued: Loss means dereliction of duty. Dereliction leads to disaster.) Thus, if the Sovereign is clear-minded, the subordinates are secure. Using this for health preservation brings longevity and safety throughout life; using it to govern the world brings great prosperity. (The Sovereign refers to the previously mentioned Monarch. The Heart is the Monarch; inner clarity allows judging good and evil, perceiving danger and safety, preventing people from suffering injustice, and protecting oneself from harm. Thus applied to the world, the world finds peace and national fortune prospers. *Suwen* is set as dialogue between Xuanyuan and Qibo, embodying ruler-minister righteousness, hence metaphors of governing the world and state. Historians say: Methods of governance are like regulating the body.) If the Sovereign is unclear-minded, the twelve officials are endangered, the channels of transmission become blocked, and the physical form suffers greatly. Using this for health preservation brings disaster; using it to govern the world endangers the ancestral temple. Beware, beware! (Continued: Channels of transmission refer to the path of Shen Qi. If the Heart is unclear, right and wrong are indistinguishable, gain and loss undivided, leading to disaster and emaciation. Hence health preservation brings disaster. If the Sovereign is unclear, power is delegated arbitrarily, officials fail to enforce laws, and people suffer injustice. Since people are the root of the state, if the root is insecure, how can the ancestral temple stand? This section is from *Ling Lan Mi Dian Lun*.)
The Heart harmonizes with the Vessels. (Continued: Fire Qi activates, Vessels are similar.) Its luster is in the complexion. (Continued: Fire flares upward, thus lustrous on the face and red. New corrections state: Complexion appearing on the face is all Heart's luster, not just red.) Its master is the Kidney. (Knowing what to fear implies obedience, hence called Master. Others follow suit.)
The Lung harmonizes with the Skin. (Continued: Metal Qi is firm, Skin is similar.) Its luster is in the hair. Its master is the Heart.
The Liver harmonizes with the Sinews. (Continued: Wood nature is flexible/bending, Sinews are similar.) Its luster is in the nails. Its master is the Lung.
The Spleen harmonizes with the Flesh. (Continued: Earth nature is soft/thick, Flesh is similar.) Its luster is in the lips. (Continued: Refers to the white areas at the corners, not red.) Its master is the Liver.
The Kidney harmonizes with the Bones. (Continued: Water nature is flowing/wet, Essence/Qi is similar; Bones connect to Marrow/Essence, hence harmonize with Bones.) Its luster is in the hair. Its master is the Spleen (From *Wu Zang Sheng Cheng Lun*).
The Yellow Emperor said: I have heard that scholars of medicine (Continued: Scholars enlightened in methods and arts) consider Brain and Marrow as Zang, or Gastrointestinal tract as Zang, or consider them as Fu. I wish to hear their theories. Qibo replied: Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (in females) — these six are generated by Earth Qi, all stored in Yin and resemble Earth, hence they store Essence without draining, named the Strange Fu (Qi Heng Zhi Fu). (Continued: Brain, Marrow, Bones, Vessels are named Fu but do not directly pair with Shen Zang like normal Fu. Gallbladder pairs with Liver but differs from the six Fu in transmission/drainage. Uterus has intake and output; intake receives Essence, output transforms descriptions, emerging from extreme transformation. However, intake/output function differs from the six Fu, hence "store without draining," named Strange Fu. My view: "Qi" means strange/different, unlike ordinary Fu.)
The Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder — these five are generated by Heaven Qi, their image resembles Heaven (Heaven and Earth Qi described by stillness/movement), hence they drain without storing. These receive turbid Qi from the Five Zang, named the Transmitting and Transforming Fu. (Continued: Sanjiao is Official of Ditches, water passages emerge, hence also named Transmitting Fu.) These cannot remain long; they are organs of transport and drainage. (Continued: After food enters, dregs transform and excrete, cannot stay long in the middle. Must transform and drain away. Transmitting and transforming various substances, hence named Transmitting Fu.) The Po Men (Anal Opening) is also the envoy of the Five Zang; water and grain cannot remain long. (Continued: Po Men refers to the anal gate, internally connected to Lung. After receiving and transforming, it serves the Five Zang. However, water and grain also cannot remain long in the middle. Also, Po Men is the anus.)
The Five Zang store Essence and Qi without draining, hence full but not solid. (Continued: Essence/Qi is fullness; Water/Grain is solidity.) The Six Fu transmit and transform substances without storing, hence solid but not full. (Continued: Because they do not store Essence/Qi, only accept water/grain.) This is why: When water and grain enter the mouth, the Stomach is solid and Intestines empty. (Continued: Because nothing has passed down yet.) After eating, the Intestines are solid and Stomach empty. (Continued: Water/grain has passed down.) Hence it is said: "Solid but not full, full but not solid."
The Yellow Emperor asked: Why does the Qi Kou (Radial Pulse) alone serve as the master of the Five Zang? Qibo replied: The Stomach is the Sea of Water and Grain, the great source of the Six Fu. The five flavors enter the mouth, are stored in the Stomach, and nourish the Qi of the Five Zang. The Qi Kou also belongs to Taiyin (Hand-Taiyin Lung Meridian). Therefore, the Qi and Flavor of the Five Zang and Six Fu all originate from the Stomach and manifest in the Qi Kou. Hence, the five Qi enter through the nose, are stored in the Heart and Lung. If the Heart and Lung have disease, the nose becomes obstructed. (Continued: The section on Qi entering the nose does not connect well with the previous text. Was it added because of the five flavors mentioning five Qi entering the nose? See *Wu Zang Bie Lun*.)
The Heart stores Shen, the Lung stores Po, the Liver stores Hun, the Spleen stores Yi, the Kidney stores Zhi. (Continued: Shen is the formation of Essence/Qi; Po is the assistance of Essence/Qi; Hun is the assistant of Shen Qi; Yi is remembering without forgetting; Zhi is focusing Yi without shifting. *Ling Shu* says: Two essences interacting is called Shen; exiting and entering with essence is called Po; following Shen coming and going is called Hun; memory of heart is called Yi; existence of intention is called Zhi. ○ Shen Zang stores Shen, etc. Form Zang refers to Head/Horns, Ears, Mouth/Teeth, Chest, all like vessels opening outward, hollow and unyielding, combining to store objects, hence Form Zang. Also, Form divides externally, hence Form Zang. Shen stores internally, hence Shen Zang. ○ See *Xuan Ming Wu Qi Lun*, *San Bu Jiu Hou Lun*.)