夫贵脏而贱腑，书未详明，医多忽略，视为寻常而不推究，以致轻重标本，不知其
所矣。以脏腑统而言之，则脏如一家中之上人也。各藏其神魂意魄志，为神明之脏，以
运用于上，传注于下，此所谓劳其心者也。腑如一家之中奴婢，瑰然无知者也，承接上
令，各司乃职，溲便糟粕，传运其间，此所谓劳其力者也。劳力者，但劳其形骸，而不
耗其神气。重浊象地，浊阴养之，如藜藿之民，习以为常，虽劳庸何伤也，故多无病，
病而易治。心者所耗，皆其精华，而非糟粕，轻清象天，多动少静，七情之为害惟
多，阴精之上奉实少，况如膏粱子弟，体质娇嫩，劳易伤，伤难复也，故易多病，病而
难治。以五脏指而言之。惟心肾两家更劳，犹一家中之主人、主母，坎离互为其配，水
火互为其根，益神明之用，无方无体，诚难言也。然枢机万物，神思百出者，非心之用
乎，更曰思之为害甚于欲，以劳心过极，并及于肾，肾藏志也，所以有“无子责乎心，
发白责乎肾”之语，以其阴精上耗也。离阴既耗乎上，坎水岂能独充乎下！况节欲者
少，嗜欲者多，上下更有分消者乎，故其病更多、更深，而尤难治也。医者可不图微防
渐，加意于心、肾二家，则自无病，既病矣。则以治膏粱者治脏，治藜藿者治腑，而
于心肾更为之珍重，则病无不命。故脏者，藏也、阴也。且藏而不宜，是齐泻阴气真脏
也。见则为败。败必死也。又曰∶五脏者，藏精气而不泻也；六腑者，传化物而不藏
也。故脏无泻法，至于肾者，尤为主蛰，封藏之本，精之处也。有虚无实，更无泻之之
理矣。
Regarding the concept of "honoring the Zang organs and disparaging the Fu organs," medical texts have not elaborated on it clearly, and physicians often overlook it, treating it as ordinary without further investigation. Consequently, they fail to distinguish between the primary and secondary aspects or the heavy and light elements of diseases. Speaking generally of the Zang and Fu organs, the Zang organs are like the masters in a household. Each Zang organ stores the Hun (Ethereal Soul), Shen (Spirit), Yi (Intellect), Po (Corporeal Soul), and Zhi (Willpower); they are the organs of spiritual illumination, operating from above and transmitting downwards. This is referred to as "laboring the heart" (mental exertion). The Fu organs are like the servants in a household, dull and unaware; they receive orders from above and perform their respective duties, handling urine, feces, and waste, transporting them through the body. This is referred to as "laboring the strength" (physical exertion). Those who labor physically only exhaust their physical forms without depleting their Shen Qi (Spiritual Energy). Heavy and turbid qualities resemble the earth; turbid Yin nourishes them. Like common people who eat coarse vegetables, they become accustomed to this state. Although they engage in mundane labor, what harm does it do? Therefore, they rarely fall ill, and if they do, the illness is easy to treat.
The Heart, however, consumes essence and brilliance, not waste. Its quality is light and clear, resembling heaven; it moves more and rests less. The harm caused by the Seven Emotions (Joy, Anger, Worry, Overthinking, Grief, Fear, Fright) is most frequent. The upward supply of Yin Essence is scarce. Moreover, like spoiled children of wealthy families, their constitution is delicate; they are easily injured by exertion, and recovery from injury is difficult. Thus, they are prone to many illnesses, and once ill, they are difficult to cure.
Speaking specifically of the Five Zang organs, only the Heart and Kidney bear the heaviest burden, akin to the master and mistress of a household. Kan (Water) and Li (Fire) act as mutual partners, with Water and Fire serving as mutual roots, thereby enhancing the function of spiritual illumination. Since these functions have no fixed location or form, they are indeed hard to describe. However, acting as the pivot for all things and generating countless thoughts, is this not the function of the Heart? It is also said that the harm of overthinking exceeds that of desire. Excessive mental labor affects the Kidney, which stores the Zhi (Will). Hence, there is the saying: "Infertility is blamed on the Heart, white hair is blamed on the Kidney," because Yin Essence is consumed upwards. If the Yin of Li (Heart/Fire) is depleted above, how can the Water of Kan (Kidney/Water) remain full below? Furthermore, few practice sexual restraint, while many indulge in desires, leading to further depletion from both above and below. Therefore, their illnesses are more numerous and deeper, making them particularly difficult to treat. Should not physicians plan ahead to prevent gradual deterioration and pay special attention to the Heart and Kidney? Then naturally, there would be no disease. If disease has already occurred, one should treat the Zang organs using methods suitable for the wealthy (delicate constitutions) and treat the Fu organs using methods suitable for the commoners (robust constitutions). By exercising greater caution with the Heart and Kidney, no illness will be incurable.
Thus, "Zang" means to store; it is Yin. Storage implies that it should not be purged. Purging the Yin leads to the exposure of the True Zang, which indicates failure. Failure inevitably leads to death. It is also stated: "The Five Zang organs store Essence and Qi and do not purge; the Six Fu organs transmit transformed substances and do not store." Therefore, there is no purging method for the Zang organs. As for the Kidney, it governs hibernation/storage, serves as the root of sealing and storing, and is the residence of Essence. It presents only deficiency patterns, never excess patterns; thus, there is no rationale for purging it.