黄帝问曰∶余闻方士，或以脑髓为脏，或以肠胃为脏，或以为腑，敢问更相反，皆自谓是，不知其道，愿
闻其说。岐伯对曰∶脑髓骨脉胆女子胞，此六者地气之所生也，皆藏于阴而象于地，故藏而不泻，名曰奇
恒之府。夫胃大肠小肠三焦膀胱，此五者，天气之所生也，其气象天，故泻而不藏，此受五脏浊气，名曰
传化之府，此不能久留输泻者也。魄门亦为五脏使，水谷不得久藏。所谓五脏者，藏精气而不泻也，故
满而不能实。六腑者，传化物而不藏，故实而不能满也。所以然者，水谷入口，则胃实而肠虚；食下，
则肠实而胃虚。故曰实而不满，满而不实也。帝曰∶气口何以独为五脏主？岐伯曰∶胃者，水谷之
海，六腑之大源也。五味入口，藏于胃以养五脏气，气口亦太阴也。是以五脏六腑之气味，皆出于胃，
变见于气口。故五气入鼻，藏于心肺，心肺有病，而鼻为之不利也。凡治病必察其下，适其脉，观其志意，
与其病也。拘于鬼神者，不可与言至德。恶于针
石者，不可与言至巧。病不许治者，病必不治，治之无功矣。
灵兰秘典论∶膻（徒旱切）廪（力稔切）瘠（音籍）瞿（音劬）
六节藏象论∶僦（即就切）溲（所鸠切，小便也）
五脏生成论∶胝 （上丁尼切，下侧救切） （音苔） （芳杯切） （音顽，又音君）隧（音遂）
颃（胡浪切）颡（苏朗切）系（奚帝切）颧（音权） （去鱼切） （音虞）
五脏别论∶ （音巡）恶（音污）
黄帝问道：我听说方士们，有的把脑髓当作脏，有的把肠胃当作脏，有的把它们当作腑，敢问为什么说法相反，却都自认为正确？我不明白其中的道理，希望听听您的解释。岐伯回答说：脑、髓、骨、脉、胆和女子胞，这六个器官是由地气所生成的，它们都藏纳阴精而象征大地，所以功能是贮藏精气而不向外排泄，被称为奇恒之府。至于胃、大肠、小肠、三焦和膀胱，这五个器官是由天气所生成的，它们的形态和功能象征天体，所以功能是传导化物而不贮藏精气，这些器官接受五脏传来的浊气，被称为传化之府，这是不能长久停留、必须及时输注排泄的器官。肛门也是五脏的使者，水谷糟粕不能在体内久留。所谓五脏，是贮藏精气而不向外排泄的，所以保持充满状态但不会像六腑那样被实物填塞。六腑，是传导消化物而不贮藏的，所以会被实物填塞但不会保持充满的精气状态。之所以这样，是因为水谷入口后，胃中充实而肠道空虚；食物下行后，肠道充实而胃中变空。所以说六腑是“实而不满”，五脏是“满而不实”。黄帝说：为什么寸口脉（气口）能单独作为诊断五脏病变的主宰？岐伯说：胃是水谷汇聚的海洋，也是六腑的大源头。各种味道进入口中，储藏于胃中以滋养五脏之气，手太阴肺经的气口也属于太阴经。因此，五脏六腑的精气气味，都来源于胃，变化反映在气口上。所以，五气通过鼻子吸入，储藏于心肺，如果心肺有病，鼻子就会不通畅。大凡治病，必须观察患者的二便情况，诊察脉象，了解患者的意志情志，以及病情本身。对于拘泥于鬼神迷信的人，不可以与他谈论高深的医德医理。厌恶针石治疗的人，不可以与他谈论精巧的治疗技术。病人不允许治疗的，病一定治不好，即使治疗也不会取得功效。
灵兰秘典论：膻（徒旱切）廪（力稔切）瘠（音籍）瞿（音劬）
六节藏象论：僦（即就切）溲（所鸠切，指小便）
五脏生成论：胝 （上丁尼切，下侧救切） （音苔） （芳杯切） （音顽，又音君）隧（音遂）
颃（胡浪切）颡（苏朗切）系（奚帝切）颧（音权） （去鱼切） （音虞）
五脏别论： （音巡）恶（音污）
The Yellow Emperor asked, saying: I have heard from physicians and scholars that some regard the brain and marrow as Zang organs, some regard the stomach and intestines as Zang organs, and others regard them as Fu organs. May I ask why these views are contradictory, yet each claims to be correct? I do not understand the principle behind this and wish to hear your explanation.
Qibo replied: The brain, marrow, bones, vessels, gallbladder, and uterus (in women) are these six organs. They are generated by the Qi of Earth, all store Yin essence, and correspond to the nature of Earth. Therefore, they store essence without excreting it, and are named the Extraordinary Fu organs (Qi Heng Zhi Fu). The stomach, large intestine, small intestine, Sanjiao (Triple Burner), and bladder are these five organs. They are generated by the Qi of Heaven, their form and function correspond to the nature of Heaven, and therefore they transmit and transform substances without storing them. These organs receive turbid Qi from the five Zang organs and are named the Transmitting and Transforming Fu organs; they cannot retain contents for long but must transport and excrete them. The anal sphincter (Po Men) also serves as an envoy for the five Zang organs, preventing food and water residues from being stored for too long. What is meant by the five Zang organs is that they store essence and Qi without excreting it; thus, they are full (with essence) but not solid (with food residue). The six Fu organs transmit and transform substances without storing them; thus, they are solid (with food residue) but not full (with essence). The reason for this is that when food and water enter the mouth, the stomach becomes solid while the intestines are empty; after food descends, the intestines become solid while the stomach becomes empty. Hence it is said that the Fu organs are "solid but not full," and the Zang organs are "full but not solid."
The Emperor said: Why can the Qi Kou (radial artery at the wrist) alone serve as the master for diagnosing the five Zang organs? Qibo said: The stomach is the sea of food and water, and the great source of the six Fu organs. When flavors enter the mouth, they are stored in the stomach to nourish the Qi of the five Zang organs. The Qi Kou is also part of the Taiyin (Lung) channel. Therefore, the Qi and flavor of the five Zang and six Fu organs all originate from the stomach and manifest changes at the Qi Kou. Thus, the five scents entering through the nose are stored in the heart and lungs; if the heart or lungs are diseased, the nose will become obstructed. In treating any disease, one must observe defecation and urination, assess the pulse, observe the patient's will and intentions, and examine the disease itself. One who is bound by ghosts and spirits cannot be spoken to regarding profound virtue and principles. One who detests acupuncture and stone therapy cannot be spoken to regarding exquisite techniques. If a patient does not permit treatment, the disease certainly cannot be cured, and treatment will yield no merit.
* Ling Lan Mi Dian Lun: Dan (pronunciation: tu han qie) Lin (pronunciation: li ren qie) Ji (pronunciation: ji) Qu (pronunciation: qu)
* Liu Jie Zang Xiang Lun: Jiu (pronunciation: ji jiu qie) Sou (pronunciation: suo jiu qie, refers to urine)
* Wu Zang Sheng Cheng Lun: Zhi (upper pronunciation: shang ding ni qie, lower pronunciation: xia ce jiu qie) (pronunciation: tai) (pronunciation: fang bei qie) (pronunciation: wan, also jun) Sui (pronunciation: sui)
* Hang (pronunciation: hu lang qie) Sang (pronunciation: su lang qie) Xi (pronunciation: xi di qie) Quan (pronunciation: quan) (pronunciation: qu yu qie) (pronunciation: yu)
* Wu Zang Bie Lun: (pronunciation: xun) E (pronunciation: wu)