（《素问·六节藏象论》）
帝曰∶藏象何如？（象，形象也。藏居于内，形见于外，故曰藏象。）岐伯曰∶心者，生之本，神之变也，其华在面，
其充在血脉，为阳中之太阳，通于夏气。（心为君主而属阳，阳主生，万物系之以存亡，故曰生之本。心藏神，神明由之
以变化，故曰神之变。心主血脉，血足则面容光彩，脉络满盈，故曰其华在面，其充在血脉。心属火，以阳藏而通于夏
气，故为阳中之太阳。）肺者，气之本，魄之处也，其华在毛，其充在皮，为阳中之太阴，通于秋气。（诸气皆主于肺，
故曰气之本。肺藏魄，故曰魄之处。肺主身之皮毛，故其华在毛，其充在皮。肺金以太阴之气而居阳分，故为阳中之太
阴，通于秋气。）肾者，主蛰，封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。（肾者，胃之关
也，位居亥子，开窍二阴而司约束，故为主蛰封藏之本。肾主水，受五脏六腑之精而藏之，故曰精之处也。发为血之余，
精足则血足而发盛，故其华在发。肾之合骨也，故其充在骨。肾为阴脏，故为阴中之少阴，通于冬气。愚按∶新校正言
全元起本及《甲乙经》、《太素》，俱以肺作阳中之少阴，肾作阴中之太阴。盖谓肺在十二经虽属太阴，然阴在阳中，当为
少阴也；肾在十二经虽属少阴，然阴在阴中，当为太阴也。此说虽亦理也，然考之《刺禁论》云∶膈肓之上，中有父母。
乃指心火肺金为父母也。父曰太阳，母曰太阴，自无不可；肾虽属水而阳生于子，即曰少阴，于义亦当。此当仍以本经
为正。）肝者，罢极之本，魂之居也，其华在爪，其充在筋，以生血气，其味酸，其色苍，此为阳中之少阳，通于春气。
（人之运动，由乎筋力，运动过劳，筋必罢极。肝藏魂，故为魂之居。爪者筋之余，故其华在爪，其充在筋，肝属木，
位居东方，为发生之始，故以生血气。酸者木之味。苍者木之色。木王于春，阳犹未盛，故为阳中之少阳，通于春气。
按∶上文三脏，皆不言色味，而肝脾二脏独言之，意必脱简也。五脏色味，详载《五营运大论》及《阴阳应象大论》等
篇，见后五、六。罢音皮。）脾胃大肠小肠三焦膀胱者，仓廪之本，营之居也，名曰器，能化糟粕转味而入出者也，（此
六者皆主盛受水谷，故同称仓廪之本。营者水谷之精气也，水谷贮于六腑，故为营之所居而皆名曰器，凡所以化糟粕转
五味者，皆由乎此也。粕音朴。）其华在唇四白，其充在肌，其味甘，其色黄，此至阴之类，通于土气。（四白，唇之四
际白肉也。唇者脾之荣。肌肉者脾之合。甘者土之味。黄者土之色也。脾以阴中之至阴而分王四季，故通于土气。此虽
若指脾为言，而实总结六腑者，皆仓廪之本，无非统于脾气也，故曰此至阴之类。）凡十一脏，取决于胆也。（五脏六腑，
共为十一，禀赋不同，情志亦异，必资胆气，庶得各成其用，故皆取决于胆也。愚按∶五脏者，主藏精而不泻，故五脏
皆内实；六腑者，主化物而不藏，故六腑皆中虚。惟胆以中虚，故属于腑；然藏而不泻，又类乎脏。故足少阳为半表半
里之经，亦曰中正之官，又曰奇恒之府，所以能通达阴阳，而十一脏皆取决乎此也。然东垣曰∶胆者少阳春升之气，春
气升则万化安。故胆气春升，则余脏从之，所以十一脏皆取决于胆。其说亦通。）
（出自《素问·六节藏象论》）
黄帝问道：脏腑的征象是怎样的？（象，指形象。脏腑居于体内，其生理病理表现反映于体外，所以称为“藏象”。）
岐伯回答说：心，是生命的根本，神志变化的根源，其荣华显露于面部，其精气充养于血脉，属于阳中的太阳，与夏气相通。（心为君主之官而属阳，阳主生长，万物的存亡都系于心，所以说是生命的根本。心藏神，神志由心而产生变化，所以说是神志变化的根源。心主血脉，血液充足则面容光彩，脉络充盈，所以说其荣华在面部，其精气充养在血脉。心属火，作为阳脏而与夏气相通，所以称为阳中之太阳。）
肺，是气的根本，魄的居所，其荣华显露于毫毛，其精气充养于皮肤，属于阳中的太阴，与秋气相通。（所有的气都由肺所主，所以说是气的根本。肺藏魄，所以说是魄的居所。肺主管身体的皮毛，所以其荣华在毫毛，其精气充养在皮肤。肺属金，以太阴之气而居於阳位，所以称为阳中之太阴，与秋气相通。）
肾，主宰蛰伏封藏，是封藏的根本，精气的居所，其荣华显露于头发，其精气充养于骨骼，属于阴中的少阴，与冬气相通。（肾是胃的关口，位居亥子之时（北方/冬季），开窍于前后二阴并司理约束，所以是主宰蛰伏封藏的根本。肾主水，接受五脏六腑的精气而贮藏起来，所以说是精气的居所。头发是血的余绪，精气充足则血足而头发茂盛，所以其荣华在头发。肾与骨相合，所以其精气充养在骨骼。肾为阴脏，所以称为阴中之少阴，与冬气相通。我按语：新校正指出全元起本及《甲乙经》、《太素》，都将肺列为阳中之少阴，肾列为阴中之太阴。大概认为肺在十二经脉中虽属太阴，但阴在阳中，应当为少阴；肾在十二经脉中虽属少阴，但阴在阴中，应当为太阴。这种说法虽然也有道理，然而考证《刺禁论》说：“膈肓之上，中有父母。”这是指心火和肺金为父母。父亲称为太阳，母亲称为太阴，这都没有不可以；肾虽然属水，但阳气生于子时，即称为少阴，从义理上也讲得通。这里还是应当以本经原文为正解。）
肝，是耐受疲劳的根本，魂的居所，其荣华显露于指甲，其精气充养于筋脉，能够化生血气，其味酸，其色青，属于阳中的少阳，与春气相通。（人的运动依靠筋力，运动过度劳累，筋就会疲乏无力。肝藏魂，所以是魂的居所。指甲是筋的余绪，所以其荣华在指甲，其精气充养在筋脉。肝属木，位居东方，是万物发生的开始，所以能化生血气。酸是木的味道。青是木的颜色。木旺于春季，阳气尚不旺盛，所以称为阳中之少阳，与春气相通。按语：上文三脏，都不提颜色和味道，唯独肝脾两脏提到了，意思必定是简文脱漏。五脏的颜色和味道，详细记载在《五营运大论》及《阴阳应象大论》等篇中，见后文第五、第六部分。“罢”读音同“皮”。）
脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气的居所，名称叫作“器”，能够消化糟粕、转化五味并进行出入运化的器官。（这六个腑都主要承受水谷，所以统称为仓廪的根本。营气是水谷的精微之气，水谷贮存在六腑中，所以它们是营气所居住的地方且都称为“器”，凡是用来消化糟粕、转化五味的作用，都由此产生。“粕”读音同“朴”。）它们的荣华显露于口唇周围的白肉，其精气充养于肌肉，其味甘，其色黄，这是至阴的一类，与土气相通。（四白，是指口唇四周白色的肉质部分。嘴唇是脾的外荣。肌肉是脾所合的部位。甘是土的味道。黄是土的颜色。脾作为阴中的至阴，分王于四季之中，所以与土气相通。这虽然似乎是专指脾而言，但实际上总结了六腑都是仓廪的根本，无非都统摄于脾气，所以说是至阴的一类。）
凡十一脏的功能发挥，都取决于胆。（五脏六腑，共为十一脏，禀赋不同，情志也各异，必须依赖胆气，才能使它们各自完成其功能，所以都取决于胆。我按语：五脏，主要贮藏精气而不泻出，所以五脏内部充实；六腑，主要消化食物而不贮藏，所以六腑内部空虚。只有胆因为内部空虚，所以归属于腑；但它又具有藏精气而不泻出的特点，又像脏一样。所以足少阳胆经是半表半里的经络，也被称为中正之官，又称奇恒之府，因此能够通达阴阳，而十一脏的功能发挥都取决于此。然而李东垣说：胆是少阳春升之气，春气升发则万物安定。所以胆气春升，其余脏腑就跟随它，因此十一脏都取决于胆。他的说法也是通的。）
(From *Suwen: Chapter 6 - The Six Jia and Zang-Xiang Theory*)
The Yellow Emperor asked: What are the manifestations of the Zang organs? (Xiang refers to image. The Zang organs reside within, but their physiological and pathological states manifest externally; hence they are called "Zang-Xiang".)
Qibo replied: The Heart is the root of life and the source of spiritual transformation. Its luster manifests in the face, and its essence fills the blood vessels. It is the Taiyang (Greater Yang) among the Yang organs, corresponding to the Qi of Summer. (The Heart serves as the sovereign ruler and belongs to Yang. Yang governs growth, and the survival of all things depends on it; thus, it is the root of life. The Heart stores Shen (Spirit), from which mental activities change; thus, it is the source of spiritual transformation. The Heart governs the blood vessels; when blood is sufficient, the complexion is radiant and the vessels are full; therefore, its luster manifests in the face, and its essence fills the blood vessels. The Heart belongs to Fire. As a Yang organ, it corresponds to the Qi of Summer, hence it is called Taiyang among the Yang.)
The Lung is the root of Qi and the residence of Po (Corporeal Soul). Its luster manifests in the body hair, and its essence fills the skin. It is the Taiyin (Greater Yin) among the Yang organs, corresponding to the Qi of Autumn. (All Qi is governed by the Lung; thus, it is the root of Qi. The Lung stores Po; thus, it is the residence of Po. The Lung governs the skin and body hair of the body; therefore, its luster manifests in the hair, and its essence fills the skin. The Lung belongs to Metal. With Taiyin Qi residing in the Yang aspect, it is called Taiyin among the Yang, corresponding to the Qi of Autumn.)
The Kidney governs hibernation and sealing/storing. It is the root of storage and the residence of Jing (Essence). Its luster manifests in the hair, and its essence fills the bones. It is Shaoyin (Lesser Yin) among the Yin organs, corresponding to the Qi of Winter. (The Kidney is the gate of the Stomach. Located in the direction/time of Hai and Zi (North/Winter), with orifices at the lower two apertures controlling retention, it is the root governing hibernation and storage. The Kidney governs Water, receiving and storing the essence of the Five Zang and Six Fu organs; thus, it is the residence of Essence. Hair is the surplus of Blood; when Essence is sufficient, Blood is sufficient, and hair grows luxuriantly; thus, its luster manifests in the hair. The Kidney pairs with Bone; thus, its essence fills the bones. The Kidney is a Yin organ; thus, it is Shaoyin among the Yin, corresponding to the Qi of Winter. Note: The New Correction states that the Quanyuan Qi edition, along with *Jiayi Jing* and *Taisu*, list the Lung as Shaoyin among the Yang and the Kidney as Taiyin among the Yin. This implies that although the Lung belongs to Taiyin in the twelve meridians, being Yin within Yang, it should be Shaoyin; although the Kidney belongs to Shaoyin in the twelve meridians, being Yin within Yin, it should be Taiyin. While this reasoning has merit, consulting *Cijing Lun* states: "Above the diaphragm and huang, there are Father and Mother." This refers to Heart Fire and Lung Metal as Father and Mother. Calling the Father Taiyang and the Mother Taiyin is acceptable. Although the Kidney belongs to Water, Yang is born at Zi hour, so calling it Shaoyin is also consistent with principle. Therefore, we should still adhere to the original text of this chapter as correct.)
The Liver is the root of endurance against fatigue and the residence of Hun (Ethereal Soul). Its luster manifests in the nails, and its essence fills the sinews. It generates Blood and Qi. Its flavor is Sour, its color is Cyan, and it is Shaoyang (Lesser Yang) among the Yang organs, corresponding to the Qi of Spring. (Human movement relies on sinew strength. Overexertion causes sinews to become fatigued ("ba ji"). The Liver stores Hun; thus, it is the residence of Hun. Nails are the surplus of sinews; thus, its luster manifests in the nails, and its essence fills the sinews. The Liver belongs to Wood, located in the East, marking the beginning of generation, thus capable of generating Blood and Qi. Sour is the flavor of Wood. Cyan is the color of Wood. Wood prospers in Spring, when Yang is not yet vigorous; thus, it is Shaoyang among the Yang, corresponding to the Qi of Spring. Note: The previous three organs did not mention color and flavor, only the Liver and Spleen did; this likely indicates missing bamboo slips. The colors and flavors of the Five Zang are detailed in chapters such as *Wuyun Yunda Lun* and *Yinyang Yingxiang Dalun*, see Parts V and VI later. "Ba" is pronounced like "Pi".)
The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the root of the granary and the residence of Ying (Nutritive Qi). They are named "vessels" (Qi), capable of transforming dregs and converting flavors for entry and exit. (These six Fu organs primarily receive and hold food and fluids, hence collectively called the root of the granary. Ying Qi is the refined essence of food and fluids. Since food and fluids are stored in the six Fu organs, they are the residence of Ying and are all named "vessels". All processes of transforming dregs and converting flavors occur through them. "Po" is pronounced like "Pu".) Their luster manifests in the white flesh around the lips, and their essence fills the muscles. Their flavor is Sweet, their color is Yellow. They belong to the category of Zhiyin (Ultimate Yin), corresponding to the Qi of Earth. (Zhibai refers to the white flesh surrounding the lips. The lips are the external flourishing of the Spleen. Muscles are what the Spleen combines with. Sweet is the flavor of Earth. Yellow is the color of Earth. The Spleen, as Zhiyin among the Yin, rules over the four seasons; thus, it corresponds to the Qi of Earth. Although this seems to refer specifically to the Spleen, it actually summarizes that all six Fu organs are the root of the granary, ultimately governed by Spleen Qi; hence, they are called the category of Zhiyin.)
All eleven organs depend on the Gallbladder for their decision-making/function. (The Five Zang and Six Fu constitute eleven organs. With different endowments and distinct emotional dispositions, they must rely on the Qi of the Gallbladder to fulfill their respective functions; thus, all depend on the Gallbladder. Note: The Five Zang primarily store Jing without draining, so the interior of the Five Zang is solid. The Six Fu primarily transform substances without storing, so the interior of the Six Fu is hollow. The Gallbladder, being hollow, belongs to the Fu; however, it stores without draining, resembling the Zang. Thus, the Foot-Shaoyang Gallbladder meridian is a half-exterior half-interior channel, also called the Official of Uprightness, and a Strange-Fu organ. It can connect Yin and Yang, so the function of all eleven organs depends on it. However, Li Dongyuan stated: The Gallbladder is the ascending Qi of Shao-Yang Spring. When Spring Qi ascends, all transformations are secure. Thus, when Gallbladder Qi ascends in Spring, the other organs follow it; therefore, all eleven organs depend on the Gallbladder. His explanation is also valid.)