黄帝问曰。愿闻十二脏之相使。贵贱何如。（六脏藏神。六腑脏物。六脏六腑。皆谓之脏。故云十二脏也。相使者。
六脏六腑。相为传使也。受清者贵。受浊者贱。五脏之中。惟足太阴独受其浊。故曰脾胃者。仓廪之官。）岐伯对曰。悉
乎哉问也。请遂言之。（上章论手足三阴三阳之经脉。阴阳相间而传。然所本于六脏六腑。故帝复问脏腑之相使贵贱。而
伯称其详悉焉。王子方曰。血者。神气也。心藏神。心主脉。故十二脏腑经脉。皆以心为主。）心者。君主之官也。神明
出焉。（位居南面。灵应万机。故为君主之官。清静虚灵而主藏神。故神明出焉。）肺者。相傅之官。治节出焉。（位高近
君。犹之宰辅。主行荣卫阴阳。故治节由之。）肝者。将军之官。谋虑出焉。（肝气急而志怒。故为将军之官。主春生之
气。潜发未萌。故谋虑出焉。）胆者。中正之官。决断出焉。（胆秉刚果之气。故为中正之官。有胆量则有果断。故决断
出焉。）膻中者。臣使之官。喜乐出焉。（膻中者。心主之宫城。心主包络。位居膻中。而代君行令。故为臣使之官。心
志喜。心主代君宣布。故喜乐出焉。）脾胃者。仓廪之官。五味出焉。（脾胃运纳五谷。故为仓廪之官。五味入胃。脾为
转输。以养五脏气。故五味出焉。）大肠者。传道之官。变化出焉。（大肠居小肠之下。小肠之受盛者。赖以传道。济泌
别汁。变化糟粕。从是出焉。）小肠者。受盛之官。化物出焉。（小肠居胃之下。胃之运化者。赖以受盛。而凡物之所化
者。从是出焉。）肾者。作强之官。伎巧出焉。（伎、多能也。巧、精巧也。肾藏志。志立则强于作用。能作用于内。则
伎巧施于外矣。）三焦者。决渎之官。水道出焉。（决、通也。渎、水道也。三焦下俞。出于委阳。并太阳之正。入络膀
胱。约下焦。实则闭癃。虚则遗溺。三焦主气。气化则水行。故为决渎之官也。）膀胱者。州都之官。津液藏焉。气化则
能出矣。（膀胱为水腑。乃水液都会之处。故为州都之官。水谷入胃。济泌别汁。循下焦而渗入膀胱。故为津液之所藏。
气化则水液营运而下出矣。）凡此十二官者。不得相失也。（十二官者。经脉相通。刚柔相应。失则灾害至矣。）故主明则
下安。以此养生则寿。殁世不殆。以为天下则大昌。（五脏六腑。心为之主。君主神明。则十二官各安其职。以此养生则
寿。终身而不至危殆。盖心正则身修也。以此而及于治国平天下。未有不大昌者矣。）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。（心者。离也。离也者。明也。心为一身之主。即我
之神明。心主不明。则十二官皆不安矣。心主包络。为臣使之官。代君行令而主脉。脉者。血脉也。血者。神气也。神
明昏乱。则血脉凝泣。而使道闭塞矣。血气者。充肤热肉。渗皮肤。生毫毛。濡筋骨。利关节者也。血脉不通。而形乃大伤矣。故以此养生。则殃折不寿。在治天下则其宗大危。正心明德之道。岂不重可戒哉。此言心为一身之主。主明即
可以养生。推而大之。可以治国平天下。如心不明。即此身亦不可保矣。）至道在微。变化无穷。孰知其原。（承上文而
言。修身养生。以及于为天下之至道。始在于微。盖心之变化无穷。苟正其心。在养生则寿。为天下则昌。其心不正。
在此身则殃。为天下则殆。当知寿夭治乱之机。在此心一念之发萌。而人莫知其原也。）窘乎哉。消者瞿瞿。孰知其要。
闵闵之当。孰者为良。（窘乎哉者。叹其至道之难明而窘极也。消者。消息其道之微。瞿瞿、惊顾貌。视其道之要妙。而
孰能知之也。闵、忧也。忧其理之切当。而孰者为良也。）恍惚之数。生于毫厘。毫厘之数。起于度量。千之万之。可以
益大。推之大之。其形乃制。（恍惚、谓心神之萌动。生于毫厘之间。度量、长短轻重也。言毫厘之间。而有邪正明昧之
分。以至于千之万之。不可胜极也。制、正也。以毫厘之诚意。推而大之。其形乃正。言其心正而后形正也。）黄帝曰。
善哉。余闻精光之道。大圣之业。而宣明大道。非斋戒择吉日。不敢受也。（精、纯粹也。光、光明也。言正心明德之道
也。大圣之业者。能正心修身。以及于治国平天下也。斋戒者。诚意涤虑也。择吉者。从善避恶也。）帝乃择吉日良兆。
而藏灵兰之室。以传保焉。（良善、兆吉也。灵兰之室。心之宫也。乃择其良善而藏之于心。以传保者。保于无穷。流于
无极。守而勿失也。按灵枢经曰。五脏六腑。心为之主。肺为之相。肝为之将。脾为之卫。肾为之主外。大肠者。传道
之府。小肠者。受盛之府。胆者。中精之府。胃者。五谷之府。膀胱者。津液之府。三焦者。中渎之府也。吴氏曰。
灵台兰室。黄帝藏书之所。秘典。秘密典籍也。）
黄帝问道：我想了解十二脏之间的相互统属关系，以及它们地位的高下尊卑情况。（六脏藏纳精神，六腑容纳水谷。六脏和六腑都称为“脏”，所以称为十二脏。所谓“相使”，是指六脏六腑之间互相传令役使的关系。接受清气的地位尊贵，接受浊气的地位卑贱。在五脏之中，只有足太阴脾经独自承受浊气，所以说脾胃是负责饮食消化的官员。）
岐伯回答说：问得真详细啊！请让我为您详细说明。（上一章论述了手足三阴三阳经脉的循行，阴阳相间传递，但其根本在于六脏六腑，所以黄帝再次询问脏腑之间的统属关系及尊卑，而岐伯称赞他问得详尽周全。王子方说：血就是神气。心藏神，心主脉，所以十二脏腑的经脉都以心为主导。）
心，是君主之官，人的精神意识由此产生。（心位居南方，面南而坐，灵验应对万事万物，所以被称为君主之官。心清净虚灵而主要藏纳精神，所以精神意识从这里产生。）
肺，是相傅之官，人体的治理调节功能由此产生。（肺的位置高，接近君主，就像宰辅大臣一样，主管运行营卫气血和阴阳，所以治理调节功能依赖于它。）
肝，是将军之官，谋略思虑由此产生。（肝气急躁且情绪易怒，所以被称为将军之官。肝主管春天的生发之气，在未萌芽时便潜藏发动，所以谋略思虑由此产生。）
胆，是中正之官，决断能力由此产生。（胆秉受刚强果敢的气，所以被称为中正之官。有胆量就能果断决策，所以决断能力由此产生。）
膻中（心包络），是臣使之官，喜乐之情由此产生。（膻中是心主的宫城，即心包络，位居膻中穴处，代替君主行使命令，所以被称为臣使之官。心的情志为喜，心包代君主宣布心意，所以喜乐之情由此产生。）
脾胃，是仓廪之官，五味营养由此产生。（脾胃运化纳受五谷，所以被称为仓廪之官。五味进入胃中，脾负责转输，以滋养五脏之气，所以五味营养由此产生。）
大肠，是传道之官，糟粕的变化传导由此产生。（大肠位于小肠之下，小肠受盛的水谷依赖大肠进行传导，过滤分离汁液，变化糟粕，从这里排出。）
小肠，是受盛之官，食物的消化转化由此产生。（小肠位于胃之下，胃的运化食物依赖小肠来受盛，凡是食物所转化的物质，都从这里产生。）
肾，是作强之官，技巧智巧由此产生。（伎，指多能；巧，指精巧。肾藏志，志向确立则作用力强，能在内部发挥作用，那么技巧智巧就能施展于外部了。）
三焦，是决渎之官，水道通调由此产生。（决，疏通；渎，水道。三焦的下俞穴出于委阳，与太阳经的正脉并行，入络膀胱，约束下焦。实证则小便闭塞不通，虚证则遗尿。三焦主司气化，气化正常则水液运行，所以被称为决渎之官。）
膀胱，是州都之官，津液在此贮藏，经过气化才能排出。（膀胱是水腑，是水液汇聚的地方，所以被称为州都之官。水谷进入胃中，过滤分离汁液，循着下焦渗入膀胱，所以这里是津液的贮藏之所。经过气化作用，水液才能营运并从下部排出。）
以上这十二个器官，不能相互脱节失调。（十二官之间，经脉相通，刚柔相应，如果失调就会带来灾害。）
所以，君主（心）清明，下属（脏腑）就安定。用这种道理来养生就能长寿，终身没有危险。用这种道理来治理天下就会大大昌盛。（五脏六腑，以心为主宰。君主神明清明，那么十二官各自安守其职。用这种道理来养生就能长寿，终身不致危殆。这是因为心正则身修。将此道理推广到治国平天下，没有不大为昌盛的。）
君主（心）如果不明，十二官就危险了，使令之道闭塞不通，形体就会受到严重损伤。用这种道理来养生就会遭殃，用来治理天下，其宗庙社稷将极度危险。要警惕啊，要警惕啊！（心，对应离卦，离就是明。心是一身的主宰，也就是我的神明。如果心主不明，那么十二官都不安定了。心包络作为臣使之官，代替君主行使命令并主宰血脉。脉，就是血脉。血，就是神气。如果神明昏乱，血脉就会凝滞涩阻，导致使令之道闭塞。血气是用来充实皮肤、温暖肌肉、渗透皮肤、生长毫毛、濡养筋骨、滑利关节的。如果血脉不通，形体就会受到严重损伤。所以用这种状态来养生，就会遭受祸殃而不能长寿；在治理天下方面，其宗庙社稷将极度危险。端正内心、彰显光明的道理，难道不值得深刻警惕吗？这里说的是心是一身的主宰，心明就可以养生，推而广之，可以治国平天下。如果心不明，连自身都保不住。）
最高的道存在于细微之处，变化无穷无尽，谁知道它的本源呢？（承接上文来说，修身养生以至于治理天下的最高道理，开始于细微之处。大概心的变化无穷无尽，如果端正其心，在养生上就能长寿，在治理天下上就能昌盛。如果心不正，在自身就会遭殃，在治理天下上就会危险。应当知道寿夭治乱的契机，在于心中一念的萌发，而人们不知道它的本源。）
真是困窘啊！那些精微观察的人惊顾不安，谁知道其中的要领呢？那些忧深思熟虑地权衡利弊，谁才是良策呢？（“窘乎哉”是感叹至道难以阐明而感到困窘至极。“消者”，指观察消息变化的微妙；“瞿瞿”，惊恐回顾的样子。看着道的奥妙，谁能知晓呢？“闵”，忧愁。担忧道理是否切当，谁才是好的选择呢？）
恍惚不定的数量，产生于毫厘之间；毫厘的数量，起于度量。成千上万倍地增加，可以变得更大；推演扩大它，其形态才能规范。（“恍惚”，指心神的萌动，产生于毫厘之间。“度量”，指长短轻重。意思是说在毫厘之间，就有邪正、明昧的区别，以至于成千上万倍，不可穷尽。“制”，指正。以毫厘般的诚意推演扩大，其形态才能端正，说的是心正而后形正。）
黄帝说：好啊！我听到了精纯光明的道理，大圣人的事业，从而宣明了大道。如果不是斋戒并选择吉日，我不敢接受。（“精”，纯粹；“光”，光明。说的是端正内心、彰显光明的道理。“大圣人的事业”，指能端正内心、修养身心，以至于治国平天下。“斋戒”，指诚意洗涤思虑；“择吉”，指向善避恶。）
于是黄帝选择了吉日好兆头，将这篇秘典收藏在灵兰室，以便传承和保护。（“良善”、“兆吉”。灵兰室，是心的宫殿。这是选择良善的道理藏在心中，以便传承保护，保持无穷无尽，流传无极，坚守而不失。按《灵枢经》说：五脏六腑，心是主宰，肺是宰相，肝是将领，脾是卫士，肾是主外的大夫。大肠是传导的府，小肠是受盛的府，胆是中精之府，胃是五谷之府，膀胱是津液之府，三焦是中渎之府。吴氏说：灵台兰室，是黄帝藏书的地方。秘典，就是秘密的典籍。）
Huangdi asked, "I wish to hear about the mutual subordination of the twelve Zang-Fu organs and their respective ranks of honor and disgrace. (The six Zang organs store the Shen spirits; the six Fu organs contain substances. Both the six Zang and six Fu are referred to as 'Zang', hence the term 'twelve Zang'. 'Mutual subordination' refers to the transmission and service relationship among the six Zang and six Fu. Those receiving clear Qi are honored; those receiving turbid Qi are humble. Among the five Zang organs, only the Foot-Taiyin Spleen channel alone receives turbidity. Hence it is said that the Spleen and Stomach are the officials of granaries.)"
Qibo replied, "Your question is indeed detailed! Please allow me to explain fully. (The previous chapter discussed the meridians of the Hand and Foot Three-Yin and Three-Yang, which transmit Yin and Yang in alternating sequences, yet are rooted in the six Zang and six Fu organs. Therefore, the Emperor again asked about the subordination and hierarchy of the Zang-Fu, and Qibo praised his thoroughness. Wang Zifang stated: Blood is the Shen Qi. The Heart stores the Shen, and the Heart governs the vessels. Thus, the meridians of the twelve Zang-Fu organs are all dominated by the Heart.)"
"The Heart is the official of the sovereign, from whom Shen Ming (spiritual consciousness) emerges. (Positioned facing south, responding spiritually to myriad affairs, it is called the official of the sovereign. Being pure, quiet, empty, and spiritual, it primarily stores the Shen, thus Shen Ming emerges from it.)"
"The Lung is the official of the prime minister, from whom governance and regulation emerge. (Positioned high, near the sovereign, like a chancellor, it governs the circulation of Ying (Nutritive) and Wei (Defensive) Qi and Yin-Yang, thus governance and regulation depend on it.)"
"The Liver is the official of the general, from whom strategy and deliberation emerge. (Liver Qi is rapid and its will is anger, hence it is called the official of the general. It governs the Spring generating Qi, acting secretly before things sprout, thus strategy and deliberation emerge from it.)"
"The Gallbladder is the official of integrity and justice, from whom decision-making emerges. (The Gallbladder possesses vigorous and resolute Qi, hence it is called the official of integrity. Having courage leads to decisive action, thus decision-making emerges from it.)"
"The Pericardium (Shanzhong) is the official of the messenger, from whom joy and pleasure emerge. (Shanzhong is the palace city of the Heart Master, i.e., the Pericardium, located at the Shanzhong point, acting on behalf of the Sovereign to issue orders, hence it is called the official of the messenger. The emotional expression of the Heart is joy; the Heart Master announces on behalf of the Sovereign, thus joy and pleasure emerge from it.)"
"The Spleen and Stomach are the officials of the granaries, from whom the flavors of the five foods emerge. (The Spleen and Stomach transport and transform the five grains, hence they are called the officials of the granaries. When the five flavors enter the Stomach, the Spleen acts as the transporter to nourish the Qi of the five Zang organs, thus the flavors of the five foods emerge from it.)"
"The Large Intestine is the official of transmission, from whom the transformation and excretion of waste emerge. (The Large Intestine is located below the Small Intestine. What the Small Intestine receives and holds relies on the Large Intestine for transmission, filtering and separating fluids, transforming waste, which exits from here.)"
"The Small Intestine is the official of reception and holding, from whom the transformation of substances emerges. (The Small Intestine is located below the Stomach. The digestion and transformation performed by the Stomach rely on the Small Intestine for reception. Whatever substances are transformed emerge from here.)"
"The Kidney is the official of strength and exertion, from whom skill and dexterity emerge. ('Ji' means versatile ability; 'Qiao' means exquisite craftsmanship. The Kidney stores the Zhi (Will). When the Will is established, one is strong in action. Acting effectively internally allows skills and dexterity to be manifested externally.)"
"The Sanjiao (Triple Burner) is the official of irrigation and drainage, from whom the water passages emerge. ('Jue' means to dredge; 'Du' means water channel. The lower Shu points of the Sanjiao emerge at Weiyang, running parallel with the principal meridian of the Taiyang, entering to connect with the Bladder, and regulating the Lower Jiao. In excess, there is urinary retention; in deficiency, there is enuresis. The Sanjiao governs Qi transformation; when Qi transforms, water flows. Hence it is called the official of irrigation.)"
"The Bladder is the official of the provincial metropolis, where Jin Ye (body fluids) are stored, and through Qi transformation, they can be discharged. (The Bladder is the Fu organ of water, the gathering place of fluid, hence it is called the official of the metropolis. After food and drink enter the Stomach, fluids are filtered and separated, traveling down the Lower Jiao to seep into the Bladder, making it the storage site for body fluids. Through Qi transformation, the fluids circulate and exit from below.)"
"These twelve officials must not lose their coordination. (The twelve officials have interconnected meridians and corresponding Yin-Yang aspects; if they lose coordination, disasters will occur.)"
"Therefore, if the Sovereign (Heart) is clear, the subordinates (organs) are secure. Using this principle for health preservation leads to longevity, without danger throughout life. Using this principle to govern the world leads to great prosperity. (Among the five Zang and six Fu organs, the Heart is the master. If the Sovereign's Shen Ming is clear, the twelve officials each perform their duties. Using this for health preservation leads to longevity, avoiding danger throughout life. This is because rectifying the Heart rectifies the body. Extending this to governing the world ensures great prosperity.)"
"If the Sovereign is unclear, the twelve officials are endangered, the channels of communication become blocked, and the physical form suffers severe damage. Using this for health preservation leads to disaster; using it to govern the world brings extreme peril to the state. Beware, beware! (The Heart corresponds to the Li trigram, which means brightness. The Heart is the master of the body, representing our Shen Ming. If the Heart Master is unclear, the twelve officials are unsettled. The Pericardium, as the official of the messenger, acts on behalf of the Sovereign and governs the vessels. Vessels refer to blood vessels. Blood is Shen Qi. If Shen Ming is confused, blood vessels stagnate, causing blockage in the channels of communication. Blood and Qi fill the skin, warm the muscles, penetrate the skin, grow hair, moisten bones and tendons, and lubricate joints. If blood vessels are blocked, the physical form suffers severely. Thus, using this state for health preservation leads to misfortune and shortened life; in governing the world, the state faces extreme peril. How important is it to rectify the mind and illuminate virtue? This passage states that the Heart is the master of the body. Clarity of the Heart allows for health preservation; extending this, it allows for governing the world. If the Heart is unclear, even the self cannot be preserved.)"
"The highest Dao lies in subtlety, with infinite changes. Who knows its origin? (Continuing from above, the supreme Dao of self-cultivation, health preservation, and governing the world begins in subtlety. The changes of the Heart are infinite. If the Heart is rectified, one achieves longevity in health preservation and prosperity in governing the world. If the Heart is not rectified, one suffers disaster in the self and peril in governing the world. One must understand that the mechanism of life/death and order/chaos lies in the emergence of a single thought in the Heart, whose origin people do not know.)"
"How distressing! The observant gaze anxiously looks around; who knows the essence? With deep concern over what is appropriate, who identifies the good? ('Distressing' sighs at the difficulty of clarifying the supreme Dao. 'Xiao' refers to observing the subtle changes of the Dao; 'Ququ' describes an anxious, looking-around manner. Looking at the profound essence of the Dao, who can know it? 'Min' means worry. Worrying whether the principle is appropriate, who determines the best course?)"
"The numbers of hazy uncertainty arise from minute differences; the numbers of minute differences arise from measurement. Multiplying by thousands and ten-thousands, they can become larger; expanding them through deduction, their forms become regulated. ('Huhuang' refers to the stirring of the Heart-Mind, arising between minute differences. 'Measurement' refers to length and weight. It means that within minute differences, there is a distinction between correct and incorrect, bright and obscure, leading to countless multiples that are inexhaustible. 'Zhi' means correctness. By expanding sincere intention from the minutest level, the form becomes upright, meaning that rectifying the Heart leads to rectifying the form.)"
"Huangdi said, 'Excellent! I have heard the way of pure and luminous essence, the undertaking of the Great Sage, thereby illuminating the Great Dao. Unless I fast and select an auspicious day, I dare not receive it.' ('Jing' means pure; 'Guang' means luminous. This refers to the way of rectifying the Heart and illuminating virtue. 'The undertaking of the Great Sage' refers to rectifying the Heart, cultivating the self, and achieving peace in the world. 'Fasting' means purifying intentions and clearing thoughts; 'selecting an auspicious day' means following goodness and avoiding evil.)"
"The Emperor then selected an auspicious day and favorable omen, and stored the secret classic in the Linglan Chamber to preserve and transmit it. ('Liangshan' and 'Zhaoji' mean good and auspicious omens. The Linglan Chamber is the palace of the Heart. This means storing the good principles within the Heart to preserve and transmit them, ensuring infinity and boundlessness, guarding them without loss. According to the *Lingshu Jing*: The Heart is the master of the five Zang and six Fu; the Lung is the minister; the Liver is the general; the Spleen is the guard; the Kidney is the external master. The Large Intestine is the fu of transmission; the Small Intestine is the fu of reception; the Gallbladder is the fu of middle essence; the Stomach is the fu of five grains; the Bladder is the fu of body fluids; the Sanjiao is the fu of central irrigation. Wu Shi stated: The Lingtai Lan Shi was the place where Huangdi stored books. 'Secret Classic' refers to confidential texts.)"