（素问灵兰秘典论 全）
黄帝问曰∶愿闻十二脏之相使贵贱何如？（脏，藏也。六脏六腑，总为十二。分言之，则阳为腑，阴为脏；合言之，
则皆可称脏，犹言库藏之藏，所以藏物者。如宣明五气篇曰，心藏神、肺藏魄之类是也。相使者，辅相臣使之谓。贵贱
者，君臣上下之分。藏，去声。）岐伯对曰∶悉乎哉问也，请遂言之。心者，君主之官也，神明出焉。（心为一身之君主，
禀虚灵而含造化，具一理以应万几，脏腑百骸，惟所是命，聪明智能，莫不由之，故曰神明出焉。肺者，相傅之官，治
节出焉。（肺与心皆居膈上，位高近君，犹之宰辅，故称相傅之官。肺主气，气调则营卫脏腑无所不治，故曰治节出焉。
节，制也。相，去声。）肝者，将军之官，谋虑出焉。（肝属风木，性动而急，故为将军之官。木主发生，故为谋虑所出。）
胆者，中正之官，决断出焉。（胆禀刚果之气，故为中正之官，而决断所出。胆附于肝，相为表里，肝气虽强，非胆不断。
肝胆相济，勇敢乃成。故奇病论曰∶肝者中之将也，取决于胆。）膻中者，臣使之官，喜乐出焉。（膻中在上焦，亦名上
气海，为宗气所积之处，主奉行君相之令而布施气化，故为臣使之官。行针篇曰∶多阳者多喜，多阴者多怒。膻中为二
阳脏所居，故喜乐出焉。按十二经表里，有心包络而无膻中。心包之位正居膈上，为心之护卫。胀论曰∶膻中者，心主
之宫城也。正合心包臣使之义，意者其即指此欤？膻，唐坦切。）脾胃者，仓廪之官，五味出焉。（脾主运化，胃司受纳，
通主水谷，故皆为仓廪之官。五味入胃，由脾布散，故曰五味出焉。 刺法论曰∶脾为谏议之官，知周出焉。见运气
类四十三。）大肠者，传道之官，变化出焉。（大肠居小肠之下，主出糟粕，故为肠胃变化之传道。）小肠者，受盛之官，
化物出焉。（小肠居胃之下，受盛胃中水谷而厘清浊，水液由此而渗于前，糟粕由此而归于后，脾气化而上升，小肠化而
下降，故曰化物出焉。）肾者，作强之官，伎巧出焉。（伎，技同。肾属水而藏精，精为有形之本，精盛形成则作用强，
故为作强之官。水能化生万物，精妙莫测，故曰伎巧出焉。）三焦者，决渎之官，水道出焉。（决，通也。渎，水道也。
上焦不治则水泛高原，中焦不治则水留中脘，下焦不治则水乱二便。三焦气治，则脉络通而水道利，故曰决渎之官。）膀
胱者，州都之官，津液藏焉，气化则能出矣。（膀胱位居最下，三焦水液所归，是同都会之地，故曰州都之官，津液藏焉。
膀胱有下口而无上口，津液之入者为水，水之化者由气，有化而入，而后有出，是谓气化则能出矣。营卫生会篇曰∶水
谷俱下而成下焦，济泌别汁，循下焦而渗入膀胱。正此谓也。然气化之原，居丹田之间，是名下气海，天一元气，化生
于此。元气足则运化有常，水道自利，所以气为水母。知气化能出之旨，则治水之道，思过半矣。气化大义，又见三焦
胞络命门辨及膀胱图注中。）凡此十二官者，不得相失也。（失则气不相使而灾害至矣。）故主明则下安，以此养生则寿，
殁世不殆，以为天下则大昌。（心主明则十二官皆安，所以不殆。能推养生之道，以及齐家治国平天下，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！（心不明则神无所主，
而脏腑相使之道闭塞不通，故自君主而下。无不失职，所以十二藏皆危，而不免于殃也。身且不免，况于天下乎？重言
戒之者，甚言心君之不可不明也。）至道在微，变化无穷，孰知其原？（至道之大，其原甚微，及其变化，则有莫测，人
能见其多，而不能见其少，安得知原者相与谈是哉？！）窘乎哉，消者瞿瞿，孰知其要？闵闵之当，孰者为良？（窘，穷
也。瞿瞿，不审貌。闵闵，忧恤也。消者瞿瞿，孰知其要，谓十二官相失，则精神日消，瞿瞿然莫审其故，诚哉窘矣，
然所致之由，果孰得而知其要也？闵闵之当，孰者为良，谓能忧人之忧而恤人之危者，又孰知以当其明哲之良哉？盖甚
言知道之少也。气交变大论作肖者瞿瞿，其义稍异，见运气类十一。瞿音劬。）恍惚之数，生于毫厘，（恍惚者，无形之
始。毫厘者，有象之初。即至道在微之征也。）毫厘之数，起于度量，千之万之，可以益大，推之大之，其形乃制。（毫
厘者，度量之所起也。千之万之者，积而不已，而形制益多也。喻言大必由于小，着必始于微，是以变化虽多，原则一
耳。故但能知一。则无一之不知也；不能知一，则无一之能知也。正以见人之安危休咎，亦惟心君为之原耳。）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。黄帝乃择吉日良兆，而藏灵兰之室，以传保
焉。（洗心曰斋，远欲曰戒。盖深敬大道，而示人以珍重之甚也。）
《素问·灵兰秘典论》（全文）
黄帝问道：我想了解十二脏腑之间相互辅佐、地位尊卑的情况是怎样的？（脏，即藏的意思。六脏六腑，总共称为十二。分开来说，阳性的称为腑，阴性的称为脏；合起来说，都可以称为脏，就像仓库的“藏”，是用来储藏物品的。如《宣明五气篇》所说，心藏神、肺藏魄等就是这种意思。相使，是指辅佐和臣下的职责。贵贱，是指君臣上下的等级区分。藏，读去声。）岐伯回答说：问得真详尽啊，请让我为您详细说明。心，是君主之官，人的精神意识思维活动由此产生。（心是一身的君主，禀受虚灵之性而蕴含造化之功，具备一个根本原理来应对万事万物，脏腑百骸都听从它的命令，聪明智慧无不源于它，所以说精神意识思维活动由心产生。肺，是相傅之官，治理调节的功能由此产生。（肺与心都位于膈肌之上，位置高且靠近君主，如同宰相辅佐，所以称为相傅之官。肺主气，气机调和则营卫气血及脏腑功能无不受其治理，所以说治理调节的功能由肺产生。节，指节制。相，读去声。）肝，是将军之官，谋略思虑由此产生。（肝属风木，性质躁动而急迫，所以称为将军之官。木主生发，所以谋略思虑由此产生。）胆，是中正之官，决断的能力由此产生。（胆禀受刚毅果断之气，所以称为中正之官，而决断能力由此产生。胆附属于肝，二者互为表里，肝气虽然强盛，但没有胆的决断也不能行事。肝胆相互配合，勇敢的性格才能形成。所以《奇病论》说：肝是中间的将领，但取决于胆。）膻中，是臣使之官，喜乐的情绪由此产生。（膻中位于上焦，又名上气海，是宗气积聚的地方，主要奉行君主和宰相的命令并布施气化作用，所以称为臣使之官。《行针篇》说：阳气多的人多喜，阴气多的人多怒。膻中是二阳脏所在之处，所以喜乐由此产生。按十二经脉的表里关系，有心包络而没有单独的膻中穴。心包的位置正好在膈上，作为心的护卫。《胀论》说：膻中，是心主的宫城。这正符合心包作为臣使的意义，大概就是指这个吧？膻，音唐坦切。）脾胃，是仓廪之官，五味营养由此化生。（脾主运化，胃主受纳，共同主管水谷饮食，所以都称为仓廪之官。五味进入胃中，由脾布散全身，所以说五味营养由此化生。《刺法论》说：脾是谏议之官，周知天下的智慧由此产生。见运气类第四十三篇。）大肠，是传道之官，传导变化糟粕的功能由此产生。（大肠位于小肠之下，主要排出糟粕，所以是肠胃传导变化的通道。）小肠，是受盛之官，化物泌别清浊的功能由此产生。（小肠位于胃之下，接受并容纳胃中的水谷，从而厘清清浊，水液由此渗入前阴，糟粕由此归于后阴，脾气化而上升，小肠化而下降，所以说化物泌别清浊的功能由此产生。）肾，是作强之官，技巧能力由此产生。（伎，同技。肾属水而藏精，精是有形的根本，精气旺盛形体强健则作用强大，所以称为作强之官。水能化生万物，精妙莫测，所以技巧能力由此产生。）三焦，是决渎之官，水道通畅的功能由此产生。（决，通也。渎，水道也。上焦不通畅则水液泛滥于头面高原，中焦不通畅则水液停留于中脘，下焦不通畅则二便紊乱。三焦气机调畅，则脉络通达而水道利泄，所以称为决渎之官。）膀胱，是州都之官，津液在此贮藏，经过气化作用才能排出。（膀胱位于最下方，是三焦水液汇聚的地方，如同都会之地，所以称为州都之官，津液在此贮藏。膀胱只有下口没有上口，进入的是水，水的转化依靠气，有气化而入，然后才有出，这就是所谓气化才能排出。《营卫生会篇》说：水谷一起下行成为下焦，过滤分别汁液，循着下焦渗入膀胱。正是这个意思。然而气化的根源，位于丹田之间，名为下气海，天一元气在此化生。元气充足则运化正常，水道自然利泄，所以气为水之母。明白了气化才能排出的道理，治疗水病的要领就掌握了一半了。气化的大义，又见于《三焦胞络命门辨》及《膀胱图注》中。）以上这十二个脏腑器官，不能互相失调。（如果失调，则气机不相顺接而导致灾害发生。）所以君主清明则下属安定，用这个道理养生就能长寿，终身不危险，用来治理天下就能大大昌盛。（心主神明清明则十二脏腑都安定，所以不危险。能将养生的道理推广到齐家治国平天下，没有不大昌盛的。）君主不明则十二脏腑危殆，使令之道闭塞不通，形体受到严重损伤，用这个道理养生就会遭殃，用来治理天下则国家宗庙大危，一定要警惕啊，一定要警惕！（心不明则神无所主，而脏腑相互辅佐的通道闭塞不通，所以从君主以下，没有不失职的，因此十二脏腑都危殆，而不能免于灾殃。自身尚且不免，何况治理天下呢？反复说警惕，是为了极力强调心君不可不明的道理。）最高的道在于微妙，变化无穷无尽，谁知道它的本源？（至道之大，其本源很微小，等到它变化时，就有不可测度的地方，人只能看到多的方面，而不能看到少的方面，怎么知道本源的人能与之谈论这个呢？！）真是困窘啊，那些消沉不安的人，谁知道其中的关键？那些忧虑审慎的态度，谁才是良医？（窘，穷尽也。瞿瞿，不安审察的样子。闵闵，忧恤也。消者瞿瞿，孰知其要，是说十二脏腑失调，则精神日渐消耗，瞿瞿然不知道原因，确实很困窘了，然而导致这种情况的原因，究竟谁能知道其中的关键呢？闵闵之当，孰者为良，是说能担忧别人的忧愁并体恤别人危难的人，又有谁知道以他的明智作为良医呢？大概是极力说明懂得大道的人很少。《气交变大论》写作“肖者瞿瞿”，意义稍有不同，见运气类第十一。瞿，音劬。）恍惚的状态，产生于毫厘之间，（恍惚，是无形的开始。毫厘，是有象的初始。这就是至道在微妙的体现。）毫厘的数量，起于度量，成千上万，可以变得更大，推演扩大它，事物的形态就形成了。（毫厘，是度量的起始。成千上万，是积累不停止，而形态制度越来越多。比喻大的必定由于小的，显著的必定始于微小的，所以虽然变化很多，原则只有一个。所以只要能知道一，就没有不知道的；如果不能知道一，就没有能知道的。这正是为了说明人的安危吉凶，也只以心君为本源罢了。）黄帝说：好啊。我听到了精微光明的道理，大圣的事业，并且阐明了大道，如果不是斋戒选择吉日，我不敢接受。黄帝于是选择吉日吉兆，将这篇经文藏在灵兰之室，以便传承保存。（洗心叫做斋，远离欲望叫做戒。大概是深深敬畏大道，并向人们表示非常珍重它。）
*Suwen: Linglan Midian Lun* (Complete Text)
The Yellow Emperor asked, saying: I wish to hear about the mutual assistance and the hierarchy of dignity among the twelve zang-fu organs. (Zang means storage. The six zang and six fu organs are collectively called twelve. Speaking separately, yang is called fu, and yin is called zang; speaking together, all can be called zang, just like a warehouse "storage" used for storing items. As stated in the *Xuanming Wuqi Pian*, "the heart stores the shen, the lungs store the po," etc., this is the meaning. Mutual assistance refers to the role of assisting ministers. Dignity and baseness refer to the distinction between ruler and minister, superior and inferior. Zang is pronounced with the departing tone.) Qibo replied, saying: Your question is indeed thorough. Please allow me to explain it fully. The heart is the official of the sovereign, from which mental clarity and consciousness emerge. (The heart is the sovereign of the entire body, endowing emptiness and spirit while containing creative power, possessing one principle to respond to myriad events. The zang-fu organs and hundred bones obey its commands alone, and intelligence and wisdom all stem from it; therefore, it is said that mental clarity emerges from the heart. The lungs are the official of the prime minister, from which governance and regulation emerge. (The lungs and heart both reside above the diaphragm, at a high position near the sovereign, akin to a chancellor assisting the ruler, hence called the official of the prime minister. The lungs govern qi; when qi is harmonious, the nutritive and defensive qi and the zang-fu organs are all properly regulated, hence it is said that governance and regulation emerge from the lungs. Jie means restraint. Xiang is pronounced with the departing tone.) The liver is the official of the general, from which strategic planning and deliberation emerge. (The liver belongs to wind-wood, with a nature that is active and urgent, thus it is called the official of the general. Wood governs growth and generation, thus strategic planning emerges from it.) The gallbladder is the official of integrity and justice, from which decision-making emerges. (The gallbladder possesses the qi of firmness and decisiveness, thus it is called the official of integrity and justice, and decision-making emerges from it. The gallbladder attaches to the liver, and they are interior-exteriorly related. Although the liver's qi may be strong, without the gallbladder there is no decisiveness. When the liver and gallbladder assist each other, courage is formed. Thus, the *Qibing Lun* states: "The liver is the general within, but decisions depend on the gallbladder.") The Danzhong (Chest Center) is the official of the inner messenger, from which joy and delight emerge. (Danzhong is located in the upper jiao, also known as the Upper Qi Sea, where the zong qi accumulates. It mainly executes the orders of the sovereign and prime minister and distributes qi transformation, thus it is called the official of the inner messenger. The *Xingzhen Pian* states: "Those with much yang have much joy; those with much yin have much anger." Danzhong is the residence of the two yang organs, thus joy and delight emerge from it. According to the exterior-interior relationships of the twelve meridians, there is the pericardium meridian but no separate Danzhong acupoint. The position of the pericardium is exactly above the diaphragm, serving as the guard of the heart. The *Zhang Lun* states: "Danzhong is the palace city of the heart master." This perfectly fits the meaning of the pericardium as an inner messenger. I suppose it refers to this? Dan is pronounced Tangtanqie.) The spleen and stomach are the officials of the granary, from which the flavors emerge. (The spleen governs transportation and transformation, the stomach governs reception and digestion, jointly managing water and grain, thus both are called officials of the granary. The five flavors enter the stomach and are distributed by the spleen, hence it is said that the flavors emerge from it. The *Cifa Lun* states: "The spleen is the official of remonstrance, from which comprehensive knowledge emerges." See Yunqi Lei, Chapter 43.) The large intestine is the official of transmission, from which the transformation and excretion of waste emerge. (The large intestine resides below the small intestine, primarily responsible for discharging waste, thus it is the transmission channel for the transformation of the intestines and stomach.) The small intestine is the official of reception and containment, from which the transformation of substances emerges. (The small intestine resides below the stomach, receiving and containing the water and grain from the stomach, thereby separating the clear from the turbid. Fluids seep from here into the anterior orifice, and waste returns from here to the posterior orifice. The spleen transforms and ascends, the small intestine transforms and descends, hence it is said that the transformation of substances emerges from it.) The kidneys are the officials of strength and exertion, from which skill and dexterity emerge. (Ji is synonymous with ji (skill). The kidneys belong to water and store essence. Essence is the有形 (tangible) foundation. When essence is abundant and form is strong, actions are powerful, thus it is called the official of strength and exertion. Water can generate all things, and essence is subtle and unfathomable, thus skill and dexterity emerge from it.) The Sanjiao (Triple Burner) is the official of drainage and irrigation, from which the pathways of water emerge. (Jue means to open/unblock. Du means waterway. If the upper jiao is not treated, water floods the plateau of the head; if the middle jiao is not treated, water stagnates in the middle epigastrium; if the lower jiao is not treated, the two bowels become chaotic. When the qi of the sanjiao is regulated, the collaterals are unblocked and the waterways are smooth, thus it is called the official of drainage and irrigation.) The bladder is the official of the provincial capital, where fluids are stored, and through qi transformation, they can be discharged. (The bladder is located at the lowest position, where the fluids of the three jiao converge, making it a place like a provincial capital, thus it is called the official of the provincial capital, where fluids are stored. The bladder has a lower opening but no upper opening. What enters is water, and the transformation of water relies on qi. There is entry through transformation, and then there is exit; this is what is meant by "through qi transformation, it can be discharged." The *Yingwe Shenghui Pian* states: "Water and grain descend together to form the lower jiao, filtering and separating juices, circulating through the lower jiao and seeping into the bladder." This is precisely what is meant. However, the origin of qi transformation lies between the dantian, named the Lower Qi Sea, where the Tianyi Yuanqi is generated. When yuan qi is sufficient, transportation and transformation are normal, and waterways are naturally smooth, thus qi is the mother of water. Understanding the principle that "only through qi transformation can it be discharged" means half of the methods for treating water diseases have been grasped. The great significance of qi transformation is also seen in the *Sanjiao Baoluo Mingmen Bian* and the notes on the Bladder diagram.) All these twelve officials must not lose their proper functions. (If they lose their functions, qi will not assist each other, leading to disaster.) Therefore, if the sovereign is clear-minded, the subordinates are peaceful; using this for health preservation leads to longevity, and one remains safe throughout life. Using this to govern the world leads to great prosperity. (When the heart master is clear-minded, the twelve officials are all at peace, hence there is no danger. Extending the way of health preservation to regulating the family, governing the state, and bringing peace to the world, there is none who does not achieve great prosperity.) If the sovereign is unclear-minded, the twelve officials are in peril, the channels of command are blocked and uncommunicated, the physical form suffers greatly. Using this for health preservation leads to calamity; using this to govern the world leads to great danger for the ancestral temple. Beware! Beware! (When the heart is unclear-minded, shen has no master, and the way of mutual assistance among the zang-fu organs is blocked and uncommunicated. Thus, from the sovereign downwards, none fail in their duties, so the twelve zang-fu organs are all in peril and cannot avoid calamity. How much more so for the world? Repeating "beware" emphasizes strongly that the heart sovereign must not be unclear-minded.) The highest dao is subtle, changes are infinite, who knows its source? (The greatness of the highest dao, its source is very subtle; when it changes, it becomes unfathomable. People can see the many but cannot see the few. How can those who know the source discuss this with others?! It is truly distressing. Those who are anxious and uncertain, who knows the key? Among those who are deeply concerned and prudent, who is the good physician? (Jiong means distressed/poor. Qiuqiu describes a look of anxiety and lack of scrutiny. Minmin means deep concern. "Those who are anxious and uncertain, who knows the key?" means that when the twelve officials lose harmony, spirit and vitality gradually diminish, and people look around anxiously without understanding the cause; this is indeed distressing. However, regarding the cause of this situation, who truly knows the key? "Among those who are deeply concerned and prudent, who is the good physician?" means that among those who worry about others' worries and sympathize with others' dangers, who knows how to act as a wise and good physician? This greatly emphasizes that few people understand the dao. The *Qi Jiao Da Bian* writes "Xiao zhe qiuqiu," with a slightly different meaning, see Yunqi Lei, Chapter 11. Qiu is pronounced Qu.) The state of huyang (indistinctness/vagueness) arises from hair's breadth measurements. (Huyang is the beginning of the formless. Hair's breadth is the initial stage of the formed. This is the manifestation of the highest dao being subtle.) Hair's breadth measurements originate from measurement standards. Multiplying by thousands and tens of thousands can make them larger; expanding and deducing them, the forms take shape. (Hair's breadth is the origin of measurement. Multiplying by thousands and tens of thousands implies continuous accumulation, leading to more and more forms and systems. This metaphorically states that the great must come from the small, and the manifest must begin with the subtle. Thus, although changes are numerous, the principle is one. Therefore, if one can know the One, there is nothing one does not know; if one cannot know the One, there is nothing one can know. This serves to show that human safety and danger, good fortune and misfortune, also originate solely from the heart sovereign.) The Yellow Emperor said: Excellent. I have heard of the path of refined light, the enterprise of the Great Sage, and the clarification of the great dao. Unless I fast and purify myself and choose an auspicious day, I dare not accept it. The Yellow Emperor then chose an auspicious day and favorable omens, and stored [this text] in the Chamber of Linglan to transmit and preserve it. (Purifying the heart is called fasting; distancing oneself from desires is called abstinence. This is to deeply revere the great dao and show people its extreme value.)