（《素问·六节藏象论》）
帝曰∶藏象何如？（象，形象也。藏居于内，形见于外，故曰藏象。）岐伯曰∶心者，生之本，神之变也，其华在面，
其充在血脉，为阳中之太阳，通于夏气。（心为君主而属阳，阳主生，万物系之以存亡，故曰生之本。心藏神，神明由之
以变化，故曰神之变。心主血脉，血足则面容光彩，脉络满盈，故曰其华在面，其充在血脉。心属火，以阳藏而通于夏
气，故为阳中之太阳。）肺者，气之本，魄之处也，其华在毛，其充在皮，为阳中之太阴，通于秋气。（诸气皆主于肺，
故曰气之本。肺藏魄，故曰魄之处。肺主身之皮毛，故其华在毛，其充在皮。肺金以太阴之气而居阳分，故为阳中之太
阴，通于秋气。）肾者，主蛰，封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。（肾者，胃之关
也，位居亥子，开窍二阴而司约束，故为主蛰封藏之本。肾主水，受五脏六腑之精而藏之，故曰精之处也。发为血之余，
精足则血足而发盛，故其华在发。肾之合骨也，故其充在骨。肾为阴脏，故为阴中之少阴，通于冬气。愚按∶新校正言
全元起本及《甲乙经》、《太素》，俱以肺作阳中之少阴，肾作阴中之太阴。盖谓肺在十二经虽属太阴，然阴在阳中，当为
少阴也；肾在十二经虽属少阴，然阴在阴中，当为太阴也。此说虽亦理也，然考之《刺禁论》云∶膈肓之上，中有父母。
乃指心火肺金为父母也。父曰太阳，母曰太阴，自无不可；肾虽属水而阳生于子，即曰少阴，于义亦当。此当仍以本经
为正。）肝者，罢极之本，魂之居也，其华在爪，其充在筋，以生血气，其味酸，其色苍，此为阳中之少阳，通于春气。
（人之运动，由乎筋力，运动过劳，筋必罢极。肝藏魂，故为魂之居。爪者筋之余，故其华在爪，其充在筋，肝属木，
位居东方，为发生之始，故以生血气。酸者木之味。苍者木之色。木王于春，阳犹未盛，故为阳中之少阳，通于春气。
按∶上文三脏，皆不言色味，而肝脾二脏独言之，意必脱简也。五脏色味，详载《五营运大论》及《阴阳应象大论》等
篇，见后五、六。罢音皮。）脾胃大肠小肠三焦膀胱者，仓廪之本，营之居也，名曰器，能化糟粕转味而入出者也，（此
六者皆主盛受水谷，故同称仓廪之本。营者水谷之精气也，水谷贮于六腑，故为营之所居而皆名曰器，凡所以化糟粕转
五味者，皆由乎此也。粕音朴。）其华在唇四白，其充在肌，其味甘，其色黄，此至阴之类，通于土气。（四白，唇之四
际白肉也。唇者脾之荣。肌肉者脾之合。甘者土之味。黄者土之色也。脾以阴中之至阴而分王四季，故通于土气。此虽
若指脾为言，而实总结六腑者，皆仓廪之本，无非统于脾气也，故曰此至阴之类。）凡十一脏，取决于胆也。（五脏六腑，
共为十一，禀赋不同，情志亦异，必资胆气，庶得各成其用，故皆取决于胆也。愚按∶五脏者，主藏精而不泻，故五脏
皆内实；六腑者，主化物而不藏，故六腑皆中虚。惟胆以中虚，故属于腑；然藏而不泻，又类乎脏。故足少阳为半表半
里之经，亦曰中正之官，又曰奇恒之府，所以能通达阴阳，而十一脏皆取决乎此也。然东垣曰∶胆者少阳春升之气，春
气升则万化安。故胆气春升，则余脏从之，所以十一脏皆取决于胆。其说亦通。）
(From *Suwen: Chapter 6 - The Six Jia and Zang-Xiang Theory*)
The Yellow Emperor asked: What are the manifestations of the Zang organs? (Xiang refers to image. The Zang organs reside within, but their physiological and pathological states manifest externally; hence they are called "Zang-Xiang".)
Qibo replied: The Heart is the root of life and the source of spiritual transformation. Its luster manifests in the face, and its essence fills the blood vessels. It is the Taiyang (Greater Yang) among the Yang organs, corresponding to the Qi of Summer. (The Heart serves as the sovereign ruler and belongs to Yang. Yang governs growth, and the survival of all things depends on it; thus, it is the root of life. The Heart stores Shen (Spirit), from which mental activities change; thus, it is the source of spiritual transformation. The Heart governs the blood vessels; when blood is sufficient, the complexion is radiant and the vessels are full; therefore, its luster manifests in the face, and its essence fills the blood vessels. The Heart belongs to Fire. As a Yang organ, it corresponds to the Qi of Summer, hence it is called Taiyang among the Yang.)
The Lung is the root of Qi and the residence of Po (Corporeal Soul). Its luster manifests in the body hair, and its essence fills the skin. It is the Taiyin (Greater Yin) among the Yang organs, corresponding to the Qi of Autumn. (All Qi is governed by the Lung; thus, it is the root of Qi. The Lung stores Po; thus, it is the residence of Po. The Lung governs the skin and body hair of the body; therefore, its luster manifests in the hair, and its essence fills the skin. The Lung belongs to Metal. With Taiyin Qi residing in the Yang aspect, it is called Taiyin among the Yang, corresponding to the Qi of Autumn.)
The Kidney governs hibernation and sealing/storing. It is the root of storage and the residence of Jing (Essence). Its luster manifests in the hair, and its essence fills the bones. It is Shaoyin (Lesser Yin) among the Yin organs, corresponding to the Qi of Winter. (The Kidney is the gate of the Stomach. Located in the direction/time of Hai and Zi (North/Winter), with orifices at the lower two apertures controlling retention, it is the root governing hibernation and storage. The Kidney governs Water, receiving and storing the essence of the Five Zang and Six Fu organs; thus, it is the residence of Essence. Hair is the surplus of Blood; when Essence is sufficient, Blood is sufficient, and hair grows luxuriantly; thus, its luster manifests in the hair. The Kidney pairs with Bone; thus, its essence fills the bones. The Kidney is a Yin organ; thus, it is Shaoyin among the Yin, corresponding to the Qi of Winter. Note: The New Correction states that the Quanyuan Qi edition, along with *Jiayi Jing* and *Taisu*, list the Lung as Shaoyin among the Yang and the Kidney as Taiyin among the Yin. This implies that although the Lung belongs to Taiyin in the twelve meridians, being Yin within Yang, it should be Shaoyin; although the Kidney belongs to Shaoyin in the twelve meridians, being Yin within Yin, it should be Taiyin. While this reasoning has merit, consulting *Cijing Lun* states: "Above the diaphragm and huang, there are Father and Mother." This refers to Heart Fire and Lung Metal as Father and Mother. Calling the Father Taiyang and the Mother Taiyin is acceptable. Although the Kidney belongs to Water, Yang is born at Zi hour, so calling it Shaoyin is also consistent with principle. Therefore, we should still adhere to the original text of this chapter as correct.)
The Liver is the root of endurance against fatigue and the residence of Hun (Ethereal Soul). Its luster manifests in the nails, and its essence fills the sinews. It generates Blood and Qi. Its flavor is Sour, its color is Cyan, and it is Shaoyang (Lesser Yang) among the Yang organs, corresponding to the Qi of Spring. (Human movement relies on sinew strength. Overexertion causes sinews to become fatigued ("ba ji"). The Liver stores Hun; thus, it is the residence of Hun. Nails are the surplus of sinews; thus, its luster manifests in the nails, and its essence fills the sinews. The Liver belongs to Wood, located in the East, marking the beginning of generation, thus capable of generating Blood and Qi. Sour is the flavor of Wood. Cyan is the color of Wood. Wood prospers in Spring, when Yang is not yet vigorous; thus, it is Shaoyang among the Yang, corresponding to the Qi of Spring. Note: The previous three organs did not mention color and flavor, only the Liver and Spleen did; this likely indicates missing bamboo slips. The colors and flavors of the Five Zang are detailed in chapters such as *Wuyun Yunda Lun* and *Yinyang Yingxiang Dalun*, see Parts V and VI later. "Ba" is pronounced like "Pi".)
The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the root of the granary and the residence of Ying (Nutritive Qi). They are named "vessels" (Qi), capable of transforming dregs and converting flavors for entry and exit. (These six Fu organs primarily receive and hold food and fluids, hence collectively called the root of the granary. Ying Qi is the refined essence of food and fluids. Since food and fluids are stored in the six Fu organs, they are the residence of Ying and are all named "vessels". All processes of transforming dregs and converting flavors occur through them. "Po" is pronounced like "Pu".) Their luster manifests in the white flesh around the lips, and their essence fills the muscles. Their flavor is Sweet, their color is Yellow. They belong to the category of Zhiyin (Ultimate Yin), corresponding to the Qi of Earth. (Zhibai refers to the white flesh surrounding the lips. The lips are the external flourishing of the Spleen. Muscles are what the Spleen combines with. Sweet is the flavor of Earth. Yellow is the color of Earth. The Spleen, as Zhiyin among the Yin, rules over the four seasons; thus, it corresponds to the Qi of Earth. Although this seems to refer specifically to the Spleen, it actually summarizes that all six Fu organs are the root of the granary, ultimately governed by Spleen Qi; hence, they are called the category of Zhiyin.)
All eleven organs depend on the Gallbladder for their decision-making/function. (The Five Zang and Six Fu constitute eleven organs. With different endowments and distinct emotional dispositions, they must rely on the Qi of the Gallbladder to fulfill their respective functions; thus, all depend on the Gallbladder. Note: The Five Zang primarily store Jing without draining, so the interior of the Five Zang is solid. The Six Fu primarily transform substances without storing, so the interior of the Six Fu is hollow. The Gallbladder, being hollow, belongs to the Fu; however, it stores without draining, resembling the Zang. Thus, the Foot-Shaoyang Gallbladder meridian is a half-exterior half-interior channel, also called the Official of Uprightness, and a Strange-Fu organ. It can connect Yin and Yang, so the function of all eleven organs depends on it. However, Li Dongyuan stated: The Gallbladder is the ascending Qi of Shao-Yang Spring. When Spring Qi ascends, all transformations are secure. Thus, when Gallbladder Qi ascends in Spring, the other organs follow it; therefore, all eleven organs depend on the Gallbladder. His explanation is also valid.)