灵兰，藏书之室，谓神灵相接，其气如兰，秘典，帝以岐伯之言，藏灵兰之室，为秘密之典章。盖心
为君主，主明则下安，不明则危，是君道之所系者大。帝闻岐伯之言，而悟为君之道，故尊奉
其言，斋戒择吉，以藏灵兰之室，故曰灵兰秘典。
黄帝问曰∶愿闻十二脏之相使，贵贱何如？
使，去声，下同。人身十二经脉，内合有形，皆谓之脏。藏者，脏也。十二脏中相为传使，有
贵有贱，不可不知，故以为问。
岐伯对曰∶悉乎哉问也，请遂言之。
十二脏相使，探其贵贱，故赞其所问之悉，而请直遂言之。
心者，君主之官也，神明出焉。
至贵者，莫如君。君者，人之主也。若以十二脏论之，则心者，君主之官也。虚灵万应，故
神明出焉。首举心为君主，而郑重言之，所以示贵也。
肺者，相傅之官，治节出焉。
相，去声。位高近君，犹之相傅之官，受朝百脉，故治节由之出焉。
肝者，将军之官，谋虑出焉。
气勇善怒，犹之将军之官，运筹揆度，故谋虑由之出焉。
胆者，中正之官，决断出焉。
断，去声。生阳上升，无所偏倚，犹中正之官，识量惟胆，故决断由之出焉。
膻中者，臣使之官，喜乐出焉。
膻中，即心包络。心包代君行令，犹之臣使之官，宣通络脉，故喜乐由之出焉。
脾胃者，仓廪之官，五味出焉。
胃主纳，脾主运，皆受水谷之精，犹之仓廪之官，主入主出，
五味各走其道，故五味由之出焉。脾与胃，以膜相连，故合言之。
大肠者，传道之官，变化出焉。
糟粕所出，犹之传道之官，食化而变粪，故变化由之出焉。
小肠者，受盛之官，化物出焉。
盛，音成。受胃之浊，水谷未分，犹之受盛之官，腐化食物，先化后变，故化物由之出焉。
肾者，作强之官，伎巧出焉。
肾藏精，男女媾精，鼓气鼓力，故肾者，犹之作强之官，造化生人，伎巧由之出焉。
三焦者，决渎之官，水道出焉。
上焦如雾，中焦如沤，下焦如渎，故三焦者，犹之决渎之官，合中上而归于下，水道由之出焉。
膀胱者，州都之官，津液藏焉，气化则能出矣。
藏，如字，下同。位居胞中，故膀胱者，犹之州都之官，济泌别汁，循下焦而渗入，故津液藏焉。得阳
热之气，而津液始达于皮肤，故气化则能出矣。此心为君主而诸官各守其职者如此。
凡此十二官者，不得相失也。故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌。
承上文而总结之。凡此十二官者，贵贱相使，不得相失也。主明，心主神明也。下安，诸官各安其职也。
以此心主之神明，而养生，则寿也。殁世不殆，寿及子孙也。以为天下则大昌，寿及万民也。
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。
十二官以君为主。不明则危，贵贱混淆也。闭塞不通，十二官不相使也。形乃大伤，经脉之有形伤
败也。以此养生则殃，言不但不能养生，而灾殃且至也。以为天下，其宗大危，言不但自身危困，而宗祧且大危
也。君主之尊，神明之贵，乃如是也，故当戒之戒之。此申明十二脏之贵贱相使，而首重君主之神明者如此。
至道在微，变化无穷，孰知其原！窘乎哉！消者瞿瞿，孰知其要！闵闵之当，孰者为良！
当，去声。承上文大危之意，而言至道在微。上文大危，乃人心惟危之义。此至道在微，乃道心惟微
之义。道惟微也，故变化无穷，既微且变，则人孰知其原！不知其原，故窘乎哉！消者瞿瞿，瞿瞿，惊顾
貌；犹言探其消息，仍瞿瞿然惊顾，而孰知其至要之所在也。闵，忧也。闵闵，忧之深也。当，切当也。
深忧道之切当，而仍不知孰者之为良也。所以叹道之至微而难明也。
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。
承上文至道难明之意，而言恍惚难明之数，生于毫厘之至微。然虽至微，亦有可明，故又言毫厘
之数，起于度量，可以度而知其长短，可以量而知其多少也。既可度量，则千之万之而微者可以益
大。微者可大，则推之大之，而道之形体乃制。制，正也。所以承道之至微，而又叹道之至大也。
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。
帝乃择吉日良兆，而藏灵兰之室，以传保焉。
帝闻岐伯之言，知神明之重，君主之贵，至道之微，至道之大，君臣契合，一德一心，故赞之曰∶
善哉，余今闻精光之道，大圣之业，而宣明大道。谓心主神明，犹之精光之道也；主明下安，
犹之大圣之业也；以心主神明，主明下安之意，而论至道之微，至道之大，犹之以精光之道，大圣之业，
而宣明大道也。故非斋戒择吉日，不敢受也。史臣复记黄帝果择吉日良兆，书岐伯所授之言，
藏诸灵兰之室，以传后世，而保守弗失焉。
灵兰，是藏书的地方，意指神灵相接，其气息如兰花般幽香；秘典，是指黄帝将岐伯的言论收藏于灵兰之室，作为秘密的典章。因为心是君主之官，君主英明则下属安定，不英明则国家危险，这关系到君道的大义。黄帝听到岐伯的话，领悟了为君的道理，所以尊崇并奉守他的言论，斋戒选择吉日，将其收藏在灵兰之室，因此称为“灵兰秘典”。
黄帝问道：我希望了解十二脏之间的相互辅佐关系，以及它们地位的高低贵贱情况如何？
使，读去声，下文相同。人身体的十二经脉，内部配合有形的脏腑，都称为脏。藏，就是脏的意思。在十二脏中，彼此传递使命，有贵有贱，不可不知，所以以此发问。
岐伯回答说：问得真详尽啊，请让我接着详细说明。
探究十二脏之间相互辅佐的贵贱关系，所以称赞他问得详尽，并请求直接说明。
最尊贵的，没有比得上君主的。君主，是人的主宰。如果从十二脏的角度来论述，那么心就是君主之官。心虚灵通达，应对万物，所以神明由此产生。首先列举心为君主，并郑重地说明，是为了显示其尊贵。
相，读去声。地位高且接近君主，就像相傅之官，接受百脉的朝会，所以治节由此产生。
气勇猛且善于愤怒，就像将军之官，运筹帷幄、揣度形势，所以谋虑由此产生。
断，读去声。生发之阳气上升，无所偏倚，就像中正之官，见识和度量在于胆，所以决断由此产生。
膻中，即心包络。心包代君主行使命令，就像臣使之官，宣通络脉，所以喜乐由此产生。
胃主受纳，脾主运化，都接受水谷的精微，就像仓廪之官，主管出入，五味各自走向其相应的道路，所以五味由此产生。脾与胃，通过膜相连，所以合在一起说。
糟粕由此排出，就像传道之官，食物消化后变为粪便，所以变化由此产生。
盛，音同成。接受胃中浑浊的食物，水谷尚未分离，就像受盛之官，腐熟消化食物，先化后变，所以化物由此产生。
肾藏精，男女交媾结合精气，鼓动气力，所以肾就像作强之官，造化生育人类，伎巧由此产生。
上焦如雾，中焦如沤，下焦如渎，所以三焦就像决渎之官，汇总上、中二焦而归于下焦，水道由此产生。
藏，按字面读音，下文相同。位置在胞中，所以膀胱就像州都之官，过滤分别汁液，顺着下焦渗入，所以津液在此储藏。得到阳热之气，津液才能到达皮肤，所以气化后才能排出。这就是心为君主而各官职各司其职的情况。
凡是这十二个官职，都不能互相脱节。所以君主英明则下属安定，用这种道理养生就能长寿，终身没有危险，用来治理天下就会大大昌盛。
承接上文进行总结。凡是这十二个官职，贵贱相互辅佐，不能互相脱节。主明，指心主神明。下安，指各官职各自安守本职。用心主的神明来养生，就能长寿。终身没有危险，福寿延及子孙。用来治理天下就会大大昌盛，福寿延及万民。
君主不英明，那么十二官就会危险，使令之道闭塞不通，形体就会大受损伤，用这种道理养生就会遭殃，用来治理天下，宗庙社稷就会大危，要警惕啊，要警惕啊。
十二官以君主为主。不英明就危险，贵贱混淆。闭塞不通，十二官不相辅助。形体大伤，经脉等有形的部分受损败坏。用这种道理养生就会遭殃，意思是不仅不能养生，而且灾祸将至。用来治理天下，宗庙社稷大危，意思是不仅自身危险困顿，而且宗庙社稷也面临大危。君主的尊贵，神明的贵重，竟然到了这种地步，所以要警惕啊，要警惕啊。这里申述十二脏贵贱相互辅佐，而首要重视君主的神明，情况就是这样。
至高之道在于微妙，变化无穷无尽，谁能知道它的本源！多么困窘啊！观察细微变化的人惊恐顾盼，谁能知道它的要领！深切忧虑其恰当之处，谁又是良方呢！
当，读去声。承接上文大危的意思，说道至高之道在于微妙。上文的大危，是人心惟危的含义。这里的至道在微，是道心惟微的含义。道是微妙的，所以变化无穷，既然微妙又变化多端，那么谁能知道它的本源！不知道本源，所以多么困窘啊！消者瞿瞿，瞿瞿，是惊恐顾盼的样子；犹言探求其消息，仍然惊恐顾盼，而谁知道那至关重要的所在呢？闵，是忧愁。闵闵，是忧愁很深。当，是切当。深切忧虑道的切当之处，但仍然不知道谁是良方。所以感叹道极其微妙而难以阐明。
恍惚难测的数，产生于毫厘之极微；毫厘的数，起于度量。千倍万倍，可以变大，推演扩大它，道的形体就确立了。
承接上文至道难以明了的意思，说道恍惚难测的数，产生于毫厘之极微。然而虽然极微，也有可以明了的，所以又说毫厘的数，起于度量，可以度量而知其长短，可以量度而知其多少。既然可以度量，那么千倍万倍，微小的就可以变得更大。微小的可以变大，那么推演扩大它，道的形体就确立了。制，是正的意思。所以承接道的至微，而又感叹道的至大。
黄帝说：好啊，我听到了精光之道，大圣的事业，从而宣明了大道，如果不是斋戒选择吉日，不敢接受。
于是黄帝选择吉日好兆头，将（岐伯的话）藏在灵兰之室，用来传承保存。
黄帝听到岐伯的话，知道神明的重大，君主的尊贵，至道的微妙，至道的宏大，君臣心意契合，一德一心，所以称赞道：好啊，我现在听到了精光之道，大圣的事业，从而宣明了大道。意思是心主神明，就像精光之道；主明下安，就像大圣的事业；以心主神明、主明下安的意思，来论述至道的微妙、至道的宏大，就像用精光之道、大圣的事业，来宣明大道。所以如果不是斋戒选择吉日，不敢接受。史官又记载黄帝果然选择吉日好兆头，写下岐伯所传授的话，收藏在灵兰之室，用来传给后世，保守不失。
Linglan refers to a chamber for storing books, implying that where divine spirits connect, their qi is as fragrant as orchids. "Secret Canon" means that the Yellow Emperor stored Qibo's words in the Linglan Chamber as secret canonical texts. Since the Heart is the Sovereign Ruler, if the Sovereign is enlightened, subordinates are secure; if not, danger ensues. This concerns the great significance of the Sovereign's Way. Upon hearing Qibo's words, the Yellow Emperor comprehended the Way of being a Sovereign. Therefore, he revered and upheld his words, fasted, selected an auspicious day, and stored them in the Linglan Chamber. Hence, it is called the "Linglan Secret Canon."
The Yellow Emperor asked: I wish to hear about the mutual assistance among the Twelve Zang organs, and how their statuses differ in nobility and baseness.
Shi (envoy/assistant), pronounced with the departing tone, same below. The twelve meridians of the human body internally correspond to有形 (tangible) organs, all referred to as Zang. Zang (storehouse) refers to the Zang organs. Among the Twelve Zang, they transmit missions to one another, possessing distinctions of nobility and baseness, which must be known; thus, this question was posed.
Qibo replied: How thorough your inquiry is! Please allow me to explain it directly.
Exploring the nobility and baseness of the mutual assistance among the Twelve Zang, he praised the thoroughness of the question and requested to speak directly.
The Heart is the official of the Sovereign Ruler, from whom Shenming (Spiritual Illumination) emerges.
Nothing is more noble than the Sovereign. The Sovereign is the master of humans. If discussing from the perspective of the Twelve Zang, then the Heart is the official of the Sovereign Ruler. Being empty, spiritual, and responsive to all things, Shenming emerges from it. By listing the Heart as the Sovereign first and speaking of it solemnly, its nobility is demonstrated.
The Lung is the official of the Chancellor and Premier, from whom Zhijie (Regulation and Governance) emerges.
Xiang (Chancellor), pronounced with the departing tone. Of high status and close to the Sovereign, like the official of the Chancellor and Premier, receiving the assembly of all vessels, Zhijie emerges from it.
The Liver is the official of the General, from whom Moulü (Strategizing and Deliberation) emerges.
With courageous qi and prone to anger, like the official of the General, planning strategies and assessing situations, Moulü emerges from it.
The Gallbladder is the official of Integrity and Justice, from whom Jueduan (Decision-making) emerges.
Duan (decision), pronounced with the departing tone. The generating Yang qi ascends without bias, like the official of Integrity and Justice, whose insight and capacity lie in the Gallbladder, so Jueduan emerges from it.
The Danzhong (Chest Center/Pericardium) is the official of the Ministerial Envoy, from whom Xile (Joy and Happiness) emerges.
Danzhong is the Pericardium. The Pericardium acts on behalf of the Sovereign to issue commands, like the official of the Ministerial Envoy, disseminating and connecting the collaterals, so Xile emerges from it.
The Spleen and Stomach are the officials of the Granary, from whom Wuwei (Five Flavors) emerge.
The Stomach governs reception, and the Spleen governs transportation and transformation, both receiving the essence of water and grain, like the officials of the Granary, governing entry and exit. Each of the Five Flavors travels its own path, so Wuwei emerges from it. The Spleen and Stomach are connected by membranes, so they are discussed together.
The Large Intestine is the official of Transmission, from whom Bianhua (Transformation and Change) emerges.
Waste is expelled from here, like the official of Transmission, where food digestion changes into feces, so Bianhua emerges from it.
The Small Intestine is the official of Reception and Fulfillment, from whom Huawu (Transformation of Substances) emerges.
Sheng (fulfillment/receptacle), pronounced like chéng. Receiving the turbid matter from the Stomach, where water and grain are not yet separated, like the official of Reception and Fulfillment, rotting and transforming food, transforming first and changing later, so Huawu emerges from it.
The Kidney is the official of Strength and Vigor, from whom Jiqiao (Skill and Ingenuity) emerges.
The Kidney stores Jing (Essence). In the union of male and female, combining essences and stirring qi and force, the Kidney is like the official of Strength and Vigor, creating life and endowing humans with skills, so Jiqiao emerges from it.
The Sanjiao (Triple Burner) is the official of Dredging Channels, from whom Shuidao (Water Pathways) emerge.
The Upper Jiao is like mist, the Middle Jiao like foam, and the Lower Jiao like a ditch. Thus, the Sanjiao is like the official of Dredging Channels, converging the Upper and Middle into the Lower, so Shuidao emerges from it.
The Bladder is the official of the Prefecture Capital, where Jinye (Body Fluids) are stored. Through Qi transformation, they can be excreted.
Zang (store), pronounced as written, same below. Located in the Baozhong (Uterus/Pelvic Center), the Bladder is like the official of the Prefecture Capital, filtering and separating fluids, seeping down through the Lower Jiao, so Jinye are stored here. Receiving Yang heat qi, Jinye reach the skin, so through Qi transformation, they can be excreted. This illustrates how the Heart serves as the Sovereign while each official performs its duty.
All these Twelve Officials must not fail in their mutual relations. Therefore, if the Sovereign is enlightened, subordinates are secure. Using this for health preservation leads to longevity, safety throughout life, and great prosperity when applied to ruling the world.
This concludes the preceding text. All these Twelve Officials assist each other according to their status and cannot fail one another. Zhuoming (Sovereign Enlightenment) refers to the Heart Master's Shenming. Xia'an (Subordinates Secure) refers to each official performing its duty safely. Using the Heart Master's Shenming for health preservation leads to longevity. Safety throughout life implies longevity extending to descendants. Great prosperity in ruling the world implies longevity extending to all people.
If the Sovereign is not enlightened, the Twelve Officials face danger. The channels of command become blocked and uncommunicative, causing severe damage to the physical form. Using this for health preservation brings disaster. When applied to ruling the world, the ancestral lineage faces great peril. Beware, beware!
The Twelve Officials take the Sovereign as their master. Lack of enlightenment leads to danger and confusion of status. Blockage and lack of communication mean the Twelve Officials do not assist each other. Severe damage to the form indicates injury and decay of tangible meridians. Using this for health preservation brings disaster, meaning not only is health preservation impossible, but calamities will arrive. Applying this to ruling the world causes great peril to the ancestral temple, meaning not only personal danger but also grave peril to the state. The dignity of the Sovereign and the nobility of Shenming are such that one must beware, beware! This elaborates on the mutual assistance and hierarchy of the Twelve Zang, emphasizing primarily the Shenming of the Sovereign.
The Supreme Dao lies in subtlety; changes are infinite. Who knows its origin? How perplexing! Those observing subtle changes look around in alarm; who knows its essentials? Deeply concerned with what is appropriate, who is the good one?
Dang (appropriate/cutting), pronounced with the departing tone. Continuing the meaning of great peril from above, it states that the Supreme Dao lies in subtlety. The great peril above refers to the idea that "the human mind is precarious." The Supreme Dao in subtlety here refers to the idea that "the Dao mind is subtle." Because the Dao is subtle, changes are infinite. Since it is subtle and changing, who can know its origin? Not knowing the origin, how perplexing it is! Xiao zhe ququ (Those observing changes look around in alarm); Ququ describes a look of alarmed vigilance. It means probing for news or signs, still looking around in alarm, yet who knows where the crucial essence lies? Min (worry/sorrow). Minmin describes deep sorrow. Dang means appropriate/correct. Deeply worrying about the correctness of the Dao, yet still not knowing who is the good one. Thus, sighing that the Dao is extremely subtle and difficult to clarify.
The elusive numbers arise from the minutest fractions; the numbers of minutest fractions originate from measurement. Multiplying by thousands and tens of thousands, they can grow larger; pushing and expanding them, the form of the Dao is established.
Continuing the meaning that the Supreme Dao is hard to understand, it states that elusive and hard-to-understand numbers arise from the most minute fractions. However, even if most minute, there is something understandable. Thus, it says the numbers of minutest fractions originate from measurement; one can measure to know length and quantify to know quantity. Since measurement is possible, multiplying by thousands and tens of thousands allows the minute to become large. If the minute can become large, then pushing and expanding it establishes the form of the Dao. Zhi (establish/correct) means correct/standard. Thus, continuing the Dao's subtlety, it sighs at the Dao's greatness.
The Yellow Emperor said: Excellent! I have heard of the way of refined light, the undertaking of the Great Sage, thereby clarifying the Great Dao. Without fasting and selecting an auspicious day, I dare not accept it.
Then the Yellow Emperor selected an auspicious day and good omen, and stored [the teachings] in the Linglan Chamber to transmit and preserve them.
Hearing Qibo's words, the Yellow Emperor understood the weight of Shenming, the nobility of the Sovereign, the subtlety of the Supreme Dao, and the greatness of the Supreme Dao. With ruler and minister in harmony, sharing one virtue and one heart, he praised: Excellent! Now I have heard of the way of refined light, the undertaking of the Great Sage, thereby clarifying the Great Dao. This means the Heart Master's Shenming is like the way of refined light; Sovereign enlightenment leading to subordinate security is like the undertaking of the Great Sage; discussing the subtlety and greatness of the Supreme Dao based on the Heart Master's Shenming and sovereign-subordinate harmony is like using the way of refined light and the undertaking of the Great Sage to clarify the Great Dao. Therefore, without fasting and selecting an auspicious day, he dared not accept it. The historian recorded that the Yellow Emperor indeed selected an auspicious day and good omen, wrote down the words taught by Qibo, stored them in the Linglan Chamber, and transmitted them to posterity, preserving them without loss.