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。
对于贵脏而贱腑的说法，医书并未详细阐明，医生们大多忽略，将其视为寻常之事而不加推究，以至于轻重本末都搞不清楚了。从脏腑总体上来说，脏就像一家中的主人（上等人）。各脏分别藏纳神魂意魄志，是神明之脏，在上面运用，在下面传导，这就是所说的“劳心”。腑就像家中的奴婢，愚钝无知，承接上面的命令，各自履行自己的职责，处理尿液、粪便和糟粕，在中间传递运输，这就是所说的“劳力”。从事体力劳动的人，只是劳累他们的形体，而不消耗他们的神气。重浊之气象征大地，浊阴滋养它，如同吃粗菜的百姓，习以为常，虽然劳作平庸又有什么伤害呢？所以多无病，即使生病也容易治疗。心脏所消耗的，都是精华，而不是糟粕，轻清之气象征天空，多动少静，七情（喜、怒、忧、思、悲、恐、惊）的危害最多，阴精向上奉养实在很少，况且像那些富贵子弟，体质娇嫩，容易因劳损受伤，受伤后难以恢复，所以容易多病，生病后难治。
具体到五脏来说，只有心和肾两家更劳苦，犹如一家中的男主人和女主人，坎卦与离卦互为配偶，水与火互为根本，以增益神明的作用，没有固定的方位和形体，确实很难言说。然而作为万物的枢纽，神思百出的，不是心的作用吗？又说思虑的危害甚于欲望，因为过度劳心，进而波及到肾，肾藏志，所以有“无子责乎心，发白责乎肾”的说法，这是因为阴精向上耗损的缘故。离卦的阴精既然在上部耗损，坎卦的水岂能在下部独自充盈！况且节制欲望的人少，嗜好欲望的人多，上下更有分消的情况吗？所以它们的病更多、更深，尤其难治。医生们难道不应当图谋于细微之处防止渐变，用心、肾二家多加注意，那么自然就没有病；如果已经生病了，就用治疗富贵人的方法治疗脏，用治疗平民的方法治疗腑，而对于心肾更要珍重，那么疾病就没有治不好的。所以说脏，就是藏的意思，也是阴的意思。而且藏而不宜泻，这是齐泻阴气真脏的表现。出现这种情况就是败象，败象必然导致死亡。又说：五脏，是藏精气而不泻的；六腑，是传化物而不藏的。所以脏没有泻法，至于肾，更是主蛰，封藏的根本，精气的处所。只有虚证没有实证，更没有泻它的道理了。
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.