黄帝问曰。愿闻十二脏之相使。贵贱何如。（六脏藏神。六腑脏物。六脏六腑。皆谓之脏。故云十二脏也。相使者。
六脏六腑。相为传使也。受清者贵。受浊者贱。五脏之中。惟足太阴独受其浊。故曰脾胃者。仓廪之官。）岐伯对曰。悉
乎哉问也。请遂言之。（上章论手足三阴三阳之经脉。阴阳相间而传。然所本于六脏六腑。故帝复问脏腑之相使贵贱。而
伯称其详悉焉。王子方曰。血者。神气也。心藏神。心主脉。故十二脏腑经脉。皆以心为主。）心者。君主之官也。神明
出焉。（位居南面。灵应万机。故为君主之官。清静虚灵而主藏神。故神明出焉。）肺者。相傅之官。治节出焉。（位高近
君。犹之宰辅。主行荣卫阴阳。故治节由之。）肝者。将军之官。谋虑出焉。（肝气急而志怒。故为将军之官。主春生之
气。潜发未萌。故谋虑出焉。）胆者。中正之官。决断出焉。（胆秉刚果之气。故为中正之官。有胆量则有果断。故决断
出焉。）膻中者。臣使之官。喜乐出焉。（膻中者。心主之宫城。心主包络。位居膻中。而代君行令。故为臣使之官。心
志喜。心主代君宣布。故喜乐出焉。）脾胃者。仓廪之官。五味出焉。（脾胃运纳五谷。故为仓廪之官。五味入胃。脾为
转输。以养五脏气。故五味出焉。）大肠者。传道之官。变化出焉。（大肠居小肠之下。小肠之受盛者。赖以传道。济泌
别汁。变化糟粕。从是出焉。）小肠者。受盛之官。化物出焉。（小肠居胃之下。胃之运化者。赖以受盛。而凡物之所化
者。从是出焉。）肾者。作强之官。伎巧出焉。（伎、多能也。巧、精巧也。肾藏志。志立则强于作用。能作用于内。则
伎巧施于外矣。）三焦者。决渎之官。水道出焉。（决、通也。渎、水道也。三焦下俞。出于委阳。并太阳之正。入络膀
胱。约下焦。实则闭癃。虚则遗溺。三焦主气。气化则水行。故为决渎之官也。）膀胱者。州都之官。津液藏焉。气化则
能出矣。（膀胱为水腑。乃水液都会之处。故为州都之官。水谷入胃。济泌别汁。循下焦而渗入膀胱。故为津液之所藏。
气化则水液营运而下出矣。）凡此十二官者。不得相失也。（十二官者。经脉相通。刚柔相应。失则灾害至矣。）故主明则
下安。以此养生则寿。殁世不殆。以为天下则大昌。（五脏六腑。心为之主。君主神明。则十二官各安其职。以此养生则
寿。终身而不至危殆。盖心正则身修也。以此而及于治国平天下。未有不大昌者矣。）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。（心者。离也。离也者。明也。心为一身之主。即我
之神明。心主不明。则十二官皆不安矣。心主包络。为臣使之官。代君行令而主脉。脉者。血脉也。血者。神气也。神
明昏乱。则血脉凝泣。而使道闭塞矣。血气者。充肤热肉。渗皮肤。生毫毛。濡筋骨。利关节者也。血脉不通。而形乃大伤矣。故以此养生。则殃折不寿。在治天下则其宗大危。正心明德之道。岂不重可戒哉。此言心为一身之主。主明即
可以养生。推而大之。可以治国平天下。如心不明。即此身亦不可保矣。）至道在微。变化无穷。孰知其原。（承上文而
言。修身养生。以及于为天下之至道。始在于微。盖心之变化无穷。苟正其心。在养生则寿。为天下则昌。其心不正。
在此身则殃。为天下则殆。当知寿夭治乱之机。在此心一念之发萌。而人莫知其原也。）窘乎哉。消者瞿瞿。孰知其要。
闵闵之当。孰者为良。（窘乎哉者。叹其至道之难明而窘极也。消者。消息其道之微。瞿瞿、惊顾貌。视其道之要妙。而
孰能知之也。闵、忧也。忧其理之切当。而孰者为良也。）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。（恍惚、谓心神之萌动。生于毫厘之间。度量、长短轻重也。言毫厘之间。而有邪正明昧之
分。以至于千之万之。不可胜极也。制、正也。以毫厘之诚意。推而大之。其形乃正。言其心正而后形正也。）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。（精、纯粹也。光、光明也。言正心明德之道
也。大圣之业者。能正心修身。以及于治国平天下也。斋戒者。诚意涤虑也。择吉者。从善避恶也。）帝乃择吉日良兆。
而藏灵兰之室。以传保焉。（良善、兆吉也。灵兰之室。心之宫也。乃择其良善而藏之于心。以传保者。保于无穷。流于
无极。守而勿失也。按灵枢经曰。五脏六腑。心为之主。肺为之相。肝为之将。脾为之卫。肾为之主外。大肠者。传道
之府。小肠者。受盛之府。胆者。中精之府。胃者。五谷之府。膀胱者。津液之府。三焦者。中渎之府也。吴氏曰。
灵台兰室。黄帝藏书之所。秘典。秘密典籍也。）
Huangdi asked, "I wish to hear about the mutual subordination of the twelve Zang-Fu organs and their respective ranks of honor and disgrace. (The six Zang organs store the Shen spirits; the six Fu organs contain substances. Both the six Zang and six Fu are referred to as 'Zang', hence the term 'twelve Zang'. 'Mutual subordination' refers to the transmission and service relationship among the six Zang and six Fu. Those receiving clear Qi are honored; those receiving turbid Qi are humble. Among the five Zang organs, only the Foot-Taiyin Spleen channel alone receives turbidity. Hence it is said that the Spleen and Stomach are the officials of granaries.)"
Qibo replied, "Your question is indeed detailed! Please allow me to explain fully. (The previous chapter discussed the meridians of the Hand and Foot Three-Yin and Three-Yang, which transmit Yin and Yang in alternating sequences, yet are rooted in the six Zang and six Fu organs. Therefore, the Emperor again asked about the subordination and hierarchy of the Zang-Fu, and Qibo praised his thoroughness. Wang Zifang stated: Blood is the Shen Qi. The Heart stores the Shen, and the Heart governs the vessels. Thus, the meridians of the twelve Zang-Fu organs are all dominated by the Heart.)"
"The Heart is the official of the sovereign, from whom Shen Ming (spiritual consciousness) emerges. (Positioned facing south, responding spiritually to myriad affairs, it is called the official of the sovereign. Being pure, quiet, empty, and spiritual, it primarily stores the Shen, thus Shen Ming emerges from it.)"
"The Lung is the official of the prime minister, from whom governance and regulation emerge. (Positioned high, near the sovereign, like a chancellor, it governs the circulation of Ying (Nutritive) and Wei (Defensive) Qi and Yin-Yang, thus governance and regulation depend on it.)"
"The Liver is the official of the general, from whom strategy and deliberation emerge. (Liver Qi is rapid and its will is anger, hence it is called the official of the general. It governs the Spring generating Qi, acting secretly before things sprout, thus strategy and deliberation emerge from it.)"
"The Gallbladder is the official of integrity and justice, from whom decision-making emerges. (The Gallbladder possesses vigorous and resolute Qi, hence it is called the official of integrity. Having courage leads to decisive action, thus decision-making emerges from it.)"
"The Pericardium (Shanzhong) is the official of the messenger, from whom joy and pleasure emerge. (Shanzhong is the palace city of the Heart Master, i.e., the Pericardium, located at the Shanzhong point, acting on behalf of the Sovereign to issue orders, hence it is called the official of the messenger. The emotional expression of the Heart is joy; the Heart Master announces on behalf of the Sovereign, thus joy and pleasure emerge from it.)"
"The Spleen and Stomach are the officials of the granaries, from whom the flavors of the five foods emerge. (The Spleen and Stomach transport and transform the five grains, hence they are called the officials of the granaries. When the five flavors enter the Stomach, the Spleen acts as the transporter to nourish the Qi of the five Zang organs, thus the flavors of the five foods emerge from it.)"
"The Large Intestine is the official of transmission, from whom the transformation and excretion of waste emerge. (The Large Intestine is located below the Small Intestine. What the Small Intestine receives and holds relies on the Large Intestine for transmission, filtering and separating fluids, transforming waste, which exits from here.)"
"The Small Intestine is the official of reception and holding, from whom the transformation of substances emerges. (The Small Intestine is located below the Stomach. The digestion and transformation performed by the Stomach rely on the Small Intestine for reception. Whatever substances are transformed emerge from here.)"
"The Kidney is the official of strength and exertion, from whom skill and dexterity emerge. ('Ji' means versatile ability; 'Qiao' means exquisite craftsmanship. The Kidney stores the Zhi (Will). When the Will is established, one is strong in action. Acting effectively internally allows skills and dexterity to be manifested externally.)"
"The Sanjiao (Triple Burner) is the official of irrigation and drainage, from whom the water passages emerge. ('Jue' means to dredge; 'Du' means water channel. The lower Shu points of the Sanjiao emerge at Weiyang, running parallel with the principal meridian of the Taiyang, entering to connect with the Bladder, and regulating the Lower Jiao. In excess, there is urinary retention; in deficiency, there is enuresis. The Sanjiao governs Qi transformation; when Qi transforms, water flows. Hence it is called the official of irrigation.)"
"The Bladder is the official of the provincial metropolis, where Jin Ye (body fluids) are stored, and through Qi transformation, they can be discharged. (The Bladder is the Fu organ of water, the gathering place of fluid, hence it is called the official of the metropolis. After food and drink enter the Stomach, fluids are filtered and separated, traveling down the Lower Jiao to seep into the Bladder, making it the storage site for body fluids. Through Qi transformation, the fluids circulate and exit from below.)"
"These twelve officials must not lose their coordination. (The twelve officials have interconnected meridians and corresponding Yin-Yang aspects; if they lose coordination, disasters will occur.)"
"Therefore, if the Sovereign (Heart) is clear, the subordinates (organs) are secure. Using this principle for health preservation leads to longevity, without danger throughout life. Using this principle to govern the world leads to great prosperity. (Among the five Zang and six Fu organs, the Heart is the master. If the Sovereign's Shen Ming is clear, the twelve officials each perform their duties. Using this for health preservation leads to longevity, avoiding danger throughout life. This is because rectifying the Heart rectifies the body. Extending this to governing the world ensures great prosperity.)"
"If the Sovereign is unclear, the twelve officials are endangered, the channels of communication become blocked, and the physical form suffers severe damage. Using this for health preservation leads to disaster; using it to govern the world brings extreme peril to the state. Beware, beware! (The Heart corresponds to the Li trigram, which means brightness. The Heart is the master of the body, representing our Shen Ming. If the Heart Master is unclear, the twelve officials are unsettled. The Pericardium, as the official of the messenger, acts on behalf of the Sovereign and governs the vessels. Vessels refer to blood vessels. Blood is Shen Qi. If Shen Ming is confused, blood vessels stagnate, causing blockage in the channels of communication. Blood and Qi fill the skin, warm the muscles, penetrate the skin, grow hair, moisten bones and tendons, and lubricate joints. If blood vessels are blocked, the physical form suffers severely. Thus, using this state for health preservation leads to misfortune and shortened life; in governing the world, the state faces extreme peril. How important is it to rectify the mind and illuminate virtue? This passage states that the Heart is the master of the body. Clarity of the Heart allows for health preservation; extending this, it allows for governing the world. If the Heart is unclear, even the self cannot be preserved.)"
"The highest Dao lies in subtlety, with infinite changes. Who knows its origin? (Continuing from above, the supreme Dao of self-cultivation, health preservation, and governing the world begins in subtlety. The changes of the Heart are infinite. If the Heart is rectified, one achieves longevity in health preservation and prosperity in governing the world. If the Heart is not rectified, one suffers disaster in the self and peril in governing the world. One must understand that the mechanism of life/death and order/chaos lies in the emergence of a single thought in the Heart, whose origin people do not know.)"
"How distressing! The observant gaze anxiously looks around; who knows the essence? With deep concern over what is appropriate, who identifies the good? ('Distressing' sighs at the difficulty of clarifying the supreme Dao. 'Xiao' refers to observing the subtle changes of the Dao; 'Ququ' describes an anxious, looking-around manner. Looking at the profound essence of the Dao, who can know it? 'Min' means worry. Worrying whether the principle is appropriate, who determines the best course?)"
"The numbers of hazy uncertainty arise from minute differences; the numbers of minute differences arise from measurement. Multiplying by thousands and ten-thousands, they can become larger; expanding them through deduction, their forms become regulated. ('Huhuang' refers to the stirring of the Heart-Mind, arising between minute differences. 'Measurement' refers to length and weight. It means that within minute differences, there is a distinction between correct and incorrect, bright and obscure, leading to countless multiples that are inexhaustible. 'Zhi' means correctness. By expanding sincere intention from the minutest level, the form becomes upright, meaning that rectifying the Heart leads to rectifying the form.)"
"Huangdi said, 'Excellent! I have heard the way of pure and luminous essence, the undertaking of the Great Sage, thereby illuminating the Great Dao. Unless I fast and select an auspicious day, I dare not receive it.' ('Jing' means pure; 'Guang' means luminous. This refers to the way of rectifying the Heart and illuminating virtue. 'The undertaking of the Great Sage' refers to rectifying the Heart, cultivating the self, and achieving peace in the world. 'Fasting' means purifying intentions and clearing thoughts; 'selecting an auspicious day' means following goodness and avoiding evil.)"
"The Emperor then selected an auspicious day and favorable omen, and stored the secret classic in the Linglan Chamber to preserve and transmit it. ('Liangshan' and 'Zhaoji' mean good and auspicious omens. The Linglan Chamber is the palace of the Heart. This means storing the good principles within the Heart to preserve and transmit them, ensuring infinity and boundlessness, guarding them without loss. According to the *Lingshu Jing*: The Heart is the master of the five Zang and six Fu; the Lung is the minister; the Liver is the general; the Spleen is the guard; the Kidney is the external master. The Large Intestine is the fu of transmission; the Small Intestine is the fu of reception; the Gallbladder is the fu of middle essence; the Stomach is the fu of five grains; the Bladder is the fu of body fluids; the Sanjiao is the fu of central irrigation. Wu Shi stated: The Lingtai Lan Shi was the place where Huangdi stored books. 'Secret Classic' refers to confidential texts.)"