病患肝绝。八日死。何以知之。面青但欲伏眠。目视而不见人。汗（一作泣）出如水不止
（一曰二日死）
病患胆绝。七日死。何以知之。眉为之倾。
病患筋绝。九日死。何以知之。手足爪甲青。呼骂不休。（一曰八日死）
病患心绝。一日死。何以知之。肩息回视立死。（一曰目亭亭二日死）
病患肠（一云小肠）绝。六日死。何以知之。发直如干麻。不得屈伸。自汗不止。
病患脾绝。十一日死。何以知之。口冷足肿。腹热胪胀。泄利不觉。出无时度。（一曰
五日死）
病患胃绝。五日死。何以知之。脊痛腰中重。不可反复。（一曰脬肠平九日死）
病患肉绝。六日死。何以知之。唇舌皆肿。溺血。大便赤泄。（一曰足肿九日死）
病患肺绝。三日死。何以知之。口张但气出而不收。（一曰鼻口虚张短气）
病患大肠绝。不治。何以知之。泄利无度。利绝则死。
病患肾绝。四日死。何以知之。齿为暴枯。面为正黑。目中黄色。腰痛欲折。自汗出如
流水。（一曰人中平七日死）
病患骨绝齿黄落。十日死。诸浮脉无根者皆死。以上五脏六腑为根也。
心藏神。肾藏精。脾藏魂。胆藏魄。胃受物而化之。传气于肺。传血于肝。而传水谷于
脬肠矣
肾北方天乙水。故以藏精。精始为魂魄。乃精之所自出。是精气之佐使。而并其出入。水
能生木。木为之子。故胆中藏魄。心南方太虚火。用以藏神。生阳曰魂魄。乃神之所自出。
是为神气之所弼。而随其出入。火能生土。土为之子。故脾中藏魂。人之一身。精神其主。
而魂魄其使也。人之生也。精神魂魄。性之用也。血气水谷。形之用也。惟内外交相养。则
精神强而魂魄盛。性者受之天。必有藏焉。心者神所藏。肾者精所藏。脾者魂所藏。胆者魄
所藏。统其藏者心也。故能发见于声臭言视之间。而不违其则者。所以灵也。形者资于地。
必有腑焉。肺为传气之腑。胃为化水谷之府。又为之脬肠。以流其渣滓浊秽。故天地之性人
为贵。岂若异端者之言魂魄哉。愚谓人之饮食入口。由胃管入于胃中。其滋味渗入五脏。
其质入于小肠。乃化之。则入于大肠。始分别清浊。渣滓浊者。结于广肠。津液清者。入于
膀胱。膀胱乃津液之府也。至膀胱又厘清浊。浊者入于溺中。其清者入于胆。胆引入于脾。
脾散于五脏。为涎。为唾。为涕。为泪。为汗。其滋味渗入五脏。乃成五汁。五汁同归于脾
脾和乃化血。行于五脏五腑。而统之于肝。脾不和乃化为痰。血生气于五脏五腑。而统之
于肺。气血化精。统之于肾。精生神。统之于心。精藏二肾之间。谓之命门。神藏于心之中
窍。为人之元气。气从肺管中出。鼻为呼吸也。
If the Liver Qi (Liver Qi) is exhausted, death occurs in eight days. How do we know this? The face appears cyanotic, there is a desire to lie prone and sleep, the eyes gaze but cannot see people, and sweat flows continuously like water (another version states death occurs in two to three days).
If the Gallbladder Qi (Gallbladder Qi) is exhausted, death occurs in seven days. How do we know this? The eyebrows droop or slant.
If the Sinew Qi (Sinew Qi) is exhausted, death occurs in nine days. How do we know this? The fingernails and toenails turn cyanotic, and the patient calls out and curses incessantly (another version states death occurs in eight days).
If the Heart Qi (Heart Qi) is exhausted, death occurs in one day. How do we know this? There is shoulder breathing (shallow breathing involving shoulder movement), fixed staring gaze, and immediate death (another version states fixed, unblinking eyes, with death occurring in two days).
If the Intestine Qi (Intestine Qi) [one text says Small Intestine] is exhausted, death occurs in six days. How do we know this? The hair stands straight and dry like hemp, the body cannot bend or stretch, and spontaneous sweating continues without stopping.
If the Spleen Qi (Spleen Qi) is exhausted, death occurs in eleven days. How do we know this? The mouth feels cold and the feet swell; the abdomen feels hot and distended; diarrhea occurs without control, with no regular timing for excretion (another version states death occurs in five days).
If the Stomach Qi (Stomach Qi) is exhausted, death occurs in five days. How do we know this? There is spinal pain and heaviness in the waist, making it impossible to turn over (another version states when the Bladder and Intestines function stabilizes, death occurs in nine days).
If the Flesh Qi (Flesh Qi) is exhausted, death occurs in six days. How do we know this? Both lips and tongue are swollen; there is hematuria (blood in urine); and stool is red and loose (another version states foot swelling, with death occurring in nine days).
If the Lung Qi (Lung Qi) is exhausted, death occurs in three days. How do we know this? The mouth opens, only exhaling air without effective inhalation (another version states open nose and mouth with shortness of breath).
If the Large Intestine Qi (Large Intestine Qi) is exhausted, it is incurable. How do we know this? Profuse diarrhea without limit; if the diarrhea ceases, death follows.
If the Kidney Qi (Kidney Qi) is exhausted, death occurs in four days. How do we know this? The teeth suddenly become brittle and dry; the face turns jet black; yellow color appears in the eyes; lower back pain feels as if breaking; and spontaneous sweat flows like running water (another version states the philtrum becomes flat, with death occurring in seven days).
If the Bone Qi (Bone Qi) is exhausted, the teeth turn yellow and fall out. Death occurs in ten days. All floating pulses without root indicate death. The above Five Zang Organs and Six Fu Organs rely on their root Qi (Root Qi).
The Heart stores Shen (Spirit). The Kidneys store Jing (Essence). The Spleen stores Hun (Ethereal Soul). The Gallbladder stores Po (Corporeal Soul). The Stomach receives food and digests it, transmitting Qi to the Lungs, Blood to the Liver, and water and grain to the Bladder and Intestines.
The Kidney belongs to the North, Heavenly Yi Water, thus it stores Essence. Essence initially generates Hun and Po; this is what naturally emerges from Essence. It serves as the assistant and envoy of Essence-Qi, accompanying its entry and exit. Water generates Wood; Wood is the child of Water; thus, Po is stored in the Gallbladder. The Heart belongs to the South, Great Void Fire, thus it stores Shen. Generating Yang is called Hun and Po; this is what naturally emerges from Shen. It serves as the support for Shen-Qi, following its entry and exit. Fire generates Earth; Earth is the child of Fire; thus, Hun is stored in the Spleen. In the human body, Spirit (Jing-Shen) is the master, and Hun-Po are the servants. Human life involves Jing-Shen-Hun-Po as functions of Xing (Nature/Character), while Blood, Qi, Water, and Grain are functions of Form (Xing). Only through mutual nourishment of internal and external aspects can Jing-Shen be strong and Hun-Po abundant. Xing is received from Heaven and must have a storage place. The Heart is where Shen is stored; the Kidneys are where Jing is stored; the Spleen is where Hun is stored; the Gallbladder is where Po is stored. The Heart governs all these storages. Thus, it manifests in voice, smell, speech, and vision without violating principles; this is what constitutes spiritual clarity. Form relies on Earth and must have Fu Organs to assist. The Lungs are the Fu Organ for transmitting Qi; the Stomach is the Fu Organ for transforming water and grain; along with the Bladder and Intestines, they flow out dregs and turbid waste. Therefore, among all beings in Heaven and Earth, humans are most precious, unlike heretical talks about Hun and Po. I believe that when food enters the mouth, it goes down the esophagus into the Stomach. Its flavor permeates the Five Zang Organs, while its substance enters the Small Intestine, where it is transformed, then enters the Large Intestine to separate clear from turbid. Dregs and turbid matter accumulate in the Broad Intestine (Changchang); clear fluids enter the Bladder. The Bladder is the mansion of fluids. Upon reaching the Bladder, clear and turbid are further distinguished: turbid parts enter urine, while clear parts enter the Gallbladder. The Gallbladder introduces them to the Spleen, which scatters them to the Five Zang Organs, becoming saliva, phlegm, nasal mucus, tears, and sweat. Flavors permeate the Five Zang Organs to form five juices. These five juices return to the Spleen; when the Spleen harmonizes, it transforms blood, which circulates through the Five Zang and Six Fu Organs, governed by the Liver. When the Spleen does not harmonize, it transforms into Phlegm. Blood generates Qi within the Five Zang and Six Fu Organs, governed by the Lungs. Qi and Blood transform Essence, governed by the Kidneys. Essence generates Shen, governed by the Heart. Essence is stored between the two Kidneys, called the Gate of Life (Mingmen). Shen is stored in the orifice within the Heart, serving as the Primordial Qi (Yuan Qi) of the person. Qi exits through the lung passages, and the nose is used for respiration.