形之精粹处名心，中含良性本天真，天真一气精神祖，体是精兮用是神。
【注】动植之物，一有其形，则形之至精、至粹之处，即名曰心。动物之心者，形若垂
莲，中含天之所赋、虚灵不昧之灵性也。植物之心者，即中心之芽，中含天之所赋、生
生不已之生意也。此形若无此心，则形无主宰，而良性、生意亦无着落矣。此心若无良
性、生意，则心无所施用，不过是一团死肉，一枯草木之芽耳。盖人虽动物之贵，而其中
含良性与一切动物皆同，本乎天真也。天真之气，分而言之为精、气、神。故曰∶以精
为体，以神为用也。合而言之，浑然一气，故曰∶天真一气，精神之祖也。
神从精气妙合有，随神往来魂阳灵，并精出入阴灵魄，意是心机动未形，意之所专
谓之志，志之动变乃思名，以思谋远是为虑，用虑处物智因生。
【注】魂，阳之灵，随神往来。魄，阴之灵，并精出入。盖神机不离乎精气，亦不杂
乎精气，故曰∶妙合而有也。故指神而言，则神超乎精气之外，指精气而言，则神寓乎精
气之中。意者，心神之机，动而未形之谓也。志者，意所专注也。思者，志之变动也。虑
者，以思谋远之谓也。智者，以虑处物之谓也。此皆识神变化之用也。
心藏神兮脾意智，肺魄肝魂肾志精，气和志达生喜笑，气暴志愤恚怒生，忧思系心
不解散，悲哭哀苦凄然情，内生惧恐求人伴，外触骇然响动惊。
【注】五脏所藏七神∶心藏神，脾藏意与智，肺藏魄，肝藏魂，肾藏精与志也。五脏
所生七情∶心生喜，肝生怒，脾生忧，思，肺生悲，肾生恐也。气和则志达，故生喜笑。气
暴则志愤，故生恚怒。系心不解散，故生忧思。凄心则哀苦，故生悲哭。内恐外触非常
事物，故生恐惧惊骇也。
形体中最精粹的部分称为心，其中蕴含着善良的本性和天然的真气。天真一气是精神和气的祖先，其体为精，其用为神。
【注】动物和植物，只要有了形体，那么形体中最精、最粹的地方，就叫做心。动物的心，形状像下垂的莲花，其中含有上天赋予的、虚灵不昧的灵性。植物的心，就是中心的芽，其中含有上天赋予的、生生不息的生机。如果这个形体没有这个心，那么形体就没有主宰，善良本性和生机也就没有着落。如果这个心没有善良本性和生机，那么心就无法发挥作用，不过是一团死肉，一株枯萎草木的芽罢了。人虽然是动物中的尊贵者，但其中含有的良性和一切动物相同，都源于天真。天真之气，分开来说分为精、气、神。所以说：以精为体，以神为用。合起来说，浑然一体为一气，所以说：天真一气，是精神和气的祖先。
神从精与气的微妙结合中产生，随神往来的称为魂（阳之灵），与精一同出入的称为魄（阴之灵）。意是心动而尚未显现的状态，意所专注的称为志，志的变动称为思，通过思来谋划长远称为虑，运用虑来处理事物则产生智。
【注】魂，是阳的灵，随神往来。魄，是阴的灵，与精一同出入。神机不离精气，也不混杂于精气，所以说：因微妙结合而产生。所以指神而言，神超乎精气之外；指精气而言，神寓于精气之中。意，是心神之机，指动而未显现的状态。志，是意所专注的对象。思，是志的变动。虑，是通过思来谋划长远。智，是通过虑来处理事物。这些都是识神变化的作用。
心藏神，脾藏意与智，肺藏魄，肝藏魂，肾藏精与志。气和顺则志通达，从而产生喜笑；气暴戾则志愤激，从而产生恚怒；心事牵挂不解散，从而产生忧思；内心凄惨则哀苦，从而产生悲哭；内部产生恐惧寻求同伴，外部接触惊骇声响动静而产生惊恐。
【注】五脏所藏的七神：心藏神，脾藏意与智，肺藏魄，肝藏魂，肾藏精与志。五脏所生的七情：心生喜，肝生怒，脾生忧、思，肺生悲，肾生恐。气和顺则志通达，所以产生喜笑。气暴戾则志愤激，所以产生恚怒。心事牵挂不解散，所以产生忧思。内心凄惨，所以产生悲哭。内部恐惧，外部接触非常事物，所以产生恐惧惊骇。
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.