《素问·宣明五气论》曰∶五气所病∶心为噫，肺为咳，肝为语，脾为吞，肾为欠、为嚏，胃为气逆、
为哕、为恐，大肠、小肠为泄，下焦溢为水，膀胱不利为癃、不约为遗溺，胆为怒。
此言气病，而不涉于血也。脏腑部位，各有不同，其生化气血，各有功能所主，若气或抑郁亢陷，不得调
达，则各脏腑现病皆不同，其与血病又异，诸义详病证门。
五精所并∶精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则恐，是为五并，虚而相并
者。
气一则动志，志一则动气，此言由志一动气，而致气一动志也。并者，即一之义，谓精气并注一处而不舒
和也。以志一动气而气虚，则他处精气归并之，则又一而动志，乃现悲、喜、忧、畏、恐之情状。盖情欲由心
志所生，而志气本是一物，而体用二也。其虚而相并者，亦如水向低流之理也。
五脏所恶∶心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，是谓五恶。
五脏具五行之性，而各有所欲、所恶之气味不同，凡用药当投其所欲，而避其所恶。若用相制之法，则当
反之。如非制法而犯其所恶则伤，故如热邪伤心，寒邪伤肺，风邪伤肝，湿邪伤脾，燥邪伤肾也。
五脏所藏∶心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。五脏所主∶心主脉，肺主皮，肝主筋，脾主肉，肾主骨。
太极动静而生阴阳，阴阳变化而成五行，必有神明主宰乎中。而人赋形具体，而主于心者，曰神、曰魄、
曰魂、曰意、曰志，由一心所化，而为五行之神，藏于五脏者也。五脏为根本，躯体为枝叶，而脉、皮、筋、
肉、骨由脏气所生，故各归根本所主也。
《素问·宣明五气论》说：五脏之气发生病变时表现出的症状是：心气病表现为嗳气（噫），肺气病表现为咳嗽，肝气病表现为多言，脾气病表现为吞咽动作异常或吞酸，肾气病表现为呵欠和喷嚏，胃气病表现为气机上逆、呃逆和恐惧，大肠和小肠的病表现为泄泻，下焦水液代谢失常溢于体表则形成水肿，膀胱气化不利则小便不通（癃闭），膀胱固摄无力则出现遗尿，胆气病表现为易怒。
这里论述的是气分的病变，不涉及血分。脏腑的部位各不相同，它们化生和运行气血的功能也各有侧重。如果气机出现郁结、亢盛或下陷，不能调畅通达，那么各个脏腑表现出的病症就各不相同，这与血分的病变又有所不同，详细的义理请参阅“病证”章节。
五脏精气相互搏结的表现是：精气并注于心则表现为喜笑，并注于肺则表现为悲伤，并注于肝则表现为忧愁，并注于脾则表现为畏惧，并注于肾则表现为恐惧，这称为“五并”，是指因虚而导致的精气相互归并。
气能影响情志，情志也能影响气机，这里说的是由情志变动导致气机紊乱，进而使气机变动又反过来影响情志。“并”的意思就是“一”，指精气汇聚在一处而不能舒展调和。因为情志的变动导致气机虚弱，其他部位的精气就会归并过来，从而再次引起情志的变化，于是表现出悲伤、喜笑、忧愁、畏惧、恐惧等情状。大概情欲是由心志所产生，而志和气本质上是同一事物，只是体用两个方面不同罢了。那种因虚而相互归并的情况，也像水往低处流一样的道理。
五脏所厌恶的因素是：心厌恶热，肺厌恶寒，肝厌恶风，脾厌恶湿，肾厌恶燥，这称为“五恶”。
五脏具备五行的属性，各自有所喜好和厌恶的气味（性质）不同，凡是用药应当顺应其喜好，避开其厌恶。如果不是采用相制的方法，那就应当相反。如果不是相制之法却触犯了其所厌恶的因素，就会造成伤害，所以如热邪伤害心脏，寒邪伤害肺脏，风邪伤害肝脏，湿邪伤害脾脏，燥邪伤害肾脏。
五脏所藏的精神活动是：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。五脏所主管的身体组织是：心主血脉，肺主皮毛，肝主筋脉，脾主肌肉，肾主骨骼。
太极通过动静产生阴阳，阴阳变化生成五行，其中必然有神明作为主宰。人禀受形体而具体成形，其中心脏主宰着神、魄、魂、意、志，这些由一心所化生，成为五行之神，分别藏于五脏之中。五脏是根本，躯体是枝叶，而脉、皮、筋、肉、骨由脏气所化生，所以各自归属于根本所主管的范围。
According to the *Suwen: Treatise on the Five Qi Manifesting in Disease* (Suwen · Xuanming Wuqi Lun): When the qi of the five zang organs becomes diseased, the manifestations are as follows: Heart qi disease manifests as belching (yi); Lung qi disease manifests as cough; Liver qi disease manifests as excessive talking; Spleen qi disease manifests as swallowing abnormalities or acid regurgitation; Kidney qi disease manifests as yawning and sneezing; Stomach qi disease manifests as rebellious qi, hiccups, and fear; Large Intestine and Small Intestine diseases manifest as diarrhea; Overflow of fluids from the Lower Jiao results in edema; Inability of the Bladder to transform qi leads to strangury (long); Inability of the Bladder to consolidate leads to enuresis; Gallbladder qi disease manifests as irritability.
This passage discusses disorders of qi, not those of blood. The locations of the zang and fu organs differ, and their functions in generating and circulating qi and blood have specific dominances. If qi becomes stagnant, hyperactive, or sunken, failing to flow smoothly and freely, the pathological manifestations in each organ will vary, which differs from blood disorders. For detailed principles, please refer to the section on "Disease Syndromes."
The manifestations of the mutual combination of the five jing essences are: When jing essence combines with the Heart, it manifests as joy; when it combines with the Lung, it manifests as sorrow; when it combines with the Liver, it manifests as worry; when it combines with the Spleen, it manifests as fear; when it combines with the Kidney, it manifests as fright. This is called the "Five Combinations" (Wu Bing), referring to the mutual aggregation of essence due to deficiency.
Qi influences emotions, and emotions influence qi; this describes how emotional movement causes qi movement, which in turn causes qi fluctuations that affect emotions again. "Combination" (Bing) means "oneness," indicating that jing essence gathers in one place without being smooth and harmonious. Because emotional movement depletes qi, jing essence from other areas converges there, causing further emotional changes, thus presenting states such as sorrow, joy, worry, fear, and fright. Emotions and desires arise from the mind-will (Xin Zhi), and will and qi are essentially the same entity, differing only in substance and function. The phenomenon of mutual combination due to deficiency is also like water flowing downhill.
The factors the five zang organs dislike are: The Heart dislikes heat; the Lung dislikes cold; the Liver dislikes wind; the Spleen dislikes dampness; the Kidney dislikes dryness. This is called the "Five Dislikes" (Wu E).
The five zang organs possess the natures of the Five Elements and have different preferences and aversions regarding flavors and properties. Medications should generally accord with their preferences and avoid their aversions. If using methods of mutual restriction, the approach should be reversed. If one violates their aversions without employing a restrictive method, injury will occur; for example, heat pathogens injure the Heart, cold pathogens injure the Lung, wind pathogens injure the Liver, dampness pathogens injure the Spleen, and dryness pathogens injure the Kidney.
The spiritual activities stored by the five zang organs are: The Heart stores Shen (Spirit); the Lung stores Po (Ethereal Soul); the Liver stores Hun (Corporeal Soul); the Spleen stores Yi (Intellect); the Kidney stores Zhi (Willpower). The body tissues governed by the five zang organs are: The Heart governs the vessels; the Lung governs the skin and hair; the Liver governs the tendons; the Spleen governs the muscles; the Kidney governs the bones.
Taiji generates Yin and Yang through movement and stillness; Yin and Yang transform into the Five Elements. There must be divine spirit acting as the master within. Humans receive form and substance, with the Heart governing Shen, Po, Hun, Yi, and Zhi. These originate from one Heart, transform into the spirits of the Five Elements, and are stored in the five zang organs. The five zang organs are the root, while the physical body is the branch and leaf. Since vessels, skin, tendons, muscles, and bones are generated by zang qi, they each return to and are governed by their respective roots.