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The most refined and pure part of the physical form is named the Heart (Xin, 心), which contains benign nature and original truth. The Qi of original truth is the ancestor of Jing (Essence) and Shen (Spirit); its substance is Jing, and its function is Shen.

[Note] For both animals and plants, once a form exists, the most refined and pure part of that form is called the Heart. The heart of an animal resembles a hanging lotus, containing the spiritual nature endowed by Heaven—void, spiritual, and unobscured. The heart of a plant is the bud at its center, containing the vitality endowed by Heaven—endlessly generating life. If this form lacks this heart, the form has no master, and its benign nature and vitality have no foundation. If this heart lacks benign nature and vitality, it cannot perform its functions, becoming merely a lump of dead flesh or a withered plant bud. Although humans are the noblest among animals, they share the same benign nature as all animals, rooted in original truth. The Qi of original truth, when analyzed separately, comprises Jing (Essence), Qi (Vital Energy), and Shen (Spirit). Thus it is said: "Jing serves as the substance, Shen serves as the function." When considered together, they form a unified Qi; thus it is said: "The Qi of original truth is the ancestor of Jing and Shen."

Shen arises from the subtle integration of Jing and Qi. Hun (Ethereal Soul), the spirit of Yang, accompanies Shen in its movements. Po (Corporeal Soul), the spirit of Yin, enters and exits with Jing. Yi (Intellect/Intention) refers to the movement of the Heart's mind before it takes shape. What Yi focuses upon is called Zhi (Will). The transformation of Zhi is named Si (Reflection/Thought). Using thought to plan for the distant future is called Lv (Deliberation). Applying deliberation to handle matters gives rise to Zhi (Wisdom).

[Note] Hun is the spirit of Yang, accompanying Shen in its movements. Po is the spirit of Yin, entering and exiting with Jing. The mechanism of Shen does not depart from Jing and Qi, nor does it mix with them; hence it is said: "It arises from subtle integration." Therefore, regarding Shen, it transcends Jing and Qi; regarding Jing and Qi, Shen resides within them. Yi is the mechanism of the Heart's mind, referring to movement before manifestation. Zhi is what Yi focuses on. Si is the transformation of Zhi. Lv is using thought to plan for the distant future. Zhi is using deliberation to handle matters. These are all the functional changes of the conscious Spirit (Shi Shen).

The Heart stores Shen; the Spleen stores Yi and Zhi; the Lungs store Po; the Liver stores Hun; the Kidneys store Jing and Zhi. When Qi is harmonious, Zhi is smooth, giving rise to joy and laughter; when Qi is violent, Zhi is indignant, giving rise to anger. When the Heart is bound and cannot disperse, worry and rumination arise. When the heart is desolate, sorrow and grief arise, leading to weeping. Internally, fear arises seeking companionship; externally, shock arises from startling sounds and movements.

[Note] The Seven Spirits stored in the Five Viscera: The Heart stores Shen; the Spleen stores Yi and Zhi; the Lungs store Po; the Liver stores Hun; the Kidneys store Jing and Zhi. The Seven Emotions generated by the Five Viscera: The Heart generates Joy; the Liver generates Anger; the Spleen generates Worry and Rumination; the Lungs generate Grief; the Kidneys generate Fear. When Qi is harmonious, Zhi is smooth, so joy and laughter arise. When Qi is violent, Zhi is indignant, so anger arises. When the Heart is bound and cannot disperse, worry and rumination arise. When the heart is desolate, sorrow and grief arise, so weeping occurs. Internal fear combined with external contact with extraordinary things gives rise to fear and shock.