黄帝问曰∶愿闻十二脏之相使，贵贱何如？岐伯对曰∶悉乎哉问也，请遂言之。心者，君主之官也，
神明出焉。肺者，相傅之官，治节出焉。肝者，将军之官，谋虑出焉。胆者，中正之官，决断出焉。膻中者，
臣使之官，喜乐出焉。脾胃者，仓廪之官，五味出焉。大肠者，传道之官，变化出焉。小肠者，受盛之官，
化物出焉。肾者，作强之官，伎巧出焉。
三焦者，决渎之官，水道出焉。膀胱者，州都之官，津液藏焉，气化则能出矣。凡此十二官者，不得相失也。
故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌。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！至道在微，变化无穷，孰知其原！窘乎哉，消者瞿瞿，
孰知其要！闵闵之当，孰者为良！
恍惚之数，生于毫 ，毫 之数，起于度量，千之万之，可以益大，推之大之，其形乃制。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。
黄帝问曰∶余闻天以六六之节，以成一岁，人以九九制会，计人亦有三百六十五节以为天地，久矣。
不知其所谓也？岐伯对曰∶昭乎哉问也，请遂言之。夫六六之节，九九制会者，所以正天之度、气之数
也。天度者，所以制日月之行也；气数者，所以纪化生之用也。天为阳，地为阴；日为阳，月为阴；行有
分纪，周有道理，日行一度，月行十三度而有奇焉，故大小月三百六十五日而成岁，积气余而盈闰矣。立
端于始，表正于中，推余于终，而天度毕矣。帝曰∶余已闻天度矣，愿闻气数何以合之？岐伯曰∶天以六
六为节，地以九九制会，天有十日，日六竟而周甲，甲六复而终岁，三百六十日法也。夫自古通天者，
生之本，本于阴阳，其气九州九窍，皆通乎天气。故
其生五，其气三，三而成天，三而成地，三而成人，三而三之，合则为九，九分为九野，九野为九藏，故
形藏四，神藏五，合为九藏以应之也。帝曰∶余已闻六六九九之会也，夫子言积气盈闰，愿闻何谓气？
请夫子发蒙解惑焉。岐伯曰∶此上帝所秘，先师传之也。帝曰∶请遂闻之。岐伯曰∶五日谓之候，
三候谓之气，六气谓之时，四时谓之岁，而各从其主治焉。五运相袭，而皆治之，终期之日，周而复始，时
立气布，如环无端，候亦同法。故曰∶不知年之所加，气之盛衰，虚实之所起，不可以为工矣。帝曰∶五
运之始，如环无端，其太过不及何如？岐伯曰∶五气更立，各有所胜，盛虚之变，此其常也。帝曰∶平气
何如？岐伯曰∶无过者也。帝曰∶太过不及奈何？岐伯曰∶在经有也。帝曰∶何谓所胜？岐伯曰∶春
胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得五行时之胜，各以气命其脏。帝曰∶何以知其胜？岐
伯曰∶求其至也，皆归始春，未至而至，此谓太过，则薄所不胜，而乘所胜也，命曰气淫。不分邪僻内生
工不能禁。至而不至，此谓不及，则所胜妄行，而所生受病，所不胜薄之也，命曰气迫。所谓求其至者，气
至之时也。谨候其时，气可与期，失时反候，五治不
分，邪僻内生，工不能禁也。帝曰∶有不袭乎？岐伯曰∶苍天之气，不得无常也。气之不袭，是谓非常，
非常则变矣。帝曰∶非常而变奈何？岐伯曰∶变至则病，所胜则微，所不胜则甚，因而重感于邪，则死矣。
故非其时则微，当其时则甚也。帝曰∶善。余闻气合而有形，因变以正名。天地之运，阴阳之化，其于万物，
孰少孰多，可得闻乎？
岐伯曰∶悉哉问也，天至广不可度，地至大不可量，大神灵问，请陈其方。草生五色，五色之变，不
可胜视，草生五味，五味之美，不可胜极，嗜欲不同，各有所通。天食人以五气，地食人以五味。五气
入鼻，藏于心肺，上使五色修明，音声能彰。五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相
成，神乃自生。帝曰∶脏象何如？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。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。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。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。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，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。凡十一脏，取决于胆也。故人迎一盛病在少阳，二盛病在太阳，三盛病在阳明，四
盛以上为格阳。寸口一盛病在厥阴，二盛病在少阴，三盛病在太阴，四盛以上为关阴。人迎与寸口俱盛四倍
以上为关格，关格之脉羸，不能极于天
地之精气，则死矣。
黄帝问道：我想听听关于十二脏相互之间的主从关系，以及它们地位尊卑的情况是怎样的？岐伯回答说：问得真详细啊！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。肺，是相傅之官（辅佐君主的宰相），治理和调节全身的功能由此产生。肝，是将军之官，谋略和思虑由此产生。胆，是中正之官，决断能力由此产生。膻中（心包络），是臣使之官，愉悦喜乐的情绪由此产生。脾胃，是仓廪之官（管理粮仓的官员），五味（酸苦甘辛咸）的感受和运化由此产生。大肠，是传道之官，传导排泄糟粕的变化由此产生。小肠，是受盛之官，接受和进一步消化食物以化物由此产生。肾，是作强之官（从事强力工作的官员），技巧和能力由此产生。
三焦，是决渎之官（疏通水道的官员），水液运行的通道由此产生。膀胱，是州都之官（地方聚积之所），津液在此储藏，经过气化作用才能排出体外。以上这十二个脏腑器官，彼此之间不能出现失调或失职的情况。所以，如果君主（心）明智，下属脏腑就会安定；用这种道理来养生就能长寿，终身没有危险；用来治理天下就能大大昌盛。如果君主不明智，那么十二个脏腑就会处于危险境地，使得上下沟通的道路闭塞不通，形体就会受到严重损伤；用这种道理来养生就会遭殃，用来治理天下，宗庙社稷就会面临极大危险，务必警惕啊，务必警惕啊！最高深的道理微妙难测，变化无穷无尽，谁能知道它的本源呢？真是困窘啊，那些求知者瞪大眼睛四处张望，谁能掌握它的要领呢？面对深奥的道理，谁才是真正的高明之人呢？
恍惚不定的规律，产生于细微之处；细微之处的数量，起源于度量计算；通过千倍万倍的推算，可以使其扩大；推演放大它，事物的形态就确立了。黄帝说：好啊！我听到了精微光明的道理，这是大圣人的事业，旨在阐明大道。如果不是斋戒并选择吉日，我不敢接受这份教诲。于是黄帝选择了吉日良辰，将这篇经文收藏在灵兰室中，以便传承和保护。
黄帝问道：我听说天以六六之数作为节律，构成一年；人以九九之数与之配合，计算人体也有三百六十五个关节以对应天地，这已经很久了。但我不明白其中的含义是什么？岐伯回答说：问得真明白啊！请让我为您说明。所谓六六之节、九九制会，是用来确定天的度数和气的数量的。天度，是用来制约日月运行的；气数，是用来记录生化作用的。天属阳，地属阴；日属阳，月属阴；日月运行有分界和纪年，圆周有道理。太阳每天运行一度，月亮每天运行十三度多一点还有余数，所以大月小月累计三百六十五日构成一年，积累的气有余数就形成闰月。在年初确立标准，在年中校正表准，在年终推算余数，天的度数就完备了。黄帝说：我已经知道了天的度数，想再听听气的数量是如何与天度相合的？岐伯说：天以六六为节，地以九九制会。天有十日，日行六周而完成一个甲子循环，甲子循环六次而终结一岁，这就是三百六十日的法则。自古以来，人与天相通，生命的根本在于阴阳，人体的九窍之气，都与天气相通。所以生命生成于五行，气分为三类，三三结合而成天，三三结合而成地，三三结合而成人，三三再相乘，合计为九，九分为九野，九野对应人体的九个脏腑，所以有形体的藏府四个，有神志的藏府五个，合起来九个脏腑以对应天地。黄帝说：我已经知道了六六九九的配合，您刚才提到积气盈闰，我想问问什么是“气”？请您为我启蒙解惑。岐伯说：这是上帝所秘传的，先师传授下来的。黄帝说：请继续听下去。岐伯说：五天称为一候，三候称为一气，六气称为一时（季节），四时称为一岁，各依其主治时令而定。五运依次更替，各自主持其时，到了一年的终点，又周而复始，时节确立，气机布散，像圆环一样没有端点，候也是如此。所以说：不知道每年岁运的加临，气的盛衰情况，虚实产生的原因，就不能成为好医生。黄帝说：五运的开始，像圆环一样没有端点，它们的太过和不及是怎样的？岐伯说：五气轮流主事，各有克制关系，盛虚的变化，这是常态。黄帝说：平气是怎样的？岐伯说：就是没有太过也没有不及。黄帝说：太过和不及怎么办？岐伯说：在医经中有记载。黄帝说：什么叫“所胜”？岐伯说：春克长夏，长夏克冬，冬克夏，夏克秋，秋克春，这叫符合五行时令的克制关系，各以气来命名对应的脏腑。黄帝说：怎么知道这种克制关系？岐伯说：观察气的到来，都归结于初春。未到之时却提前到了，这叫太过，就会欺凌它所不能克的，而乘袭它所克的，名叫气淫。如果不分辨邪僻之气内生，医生就无法控制。按时令到了却没到，这叫不及，那么它所克的就会妄行，而生我的就会受病，克我的也会来欺凌它，名叫气迫。所谓观察气的到来，就是看气至的时辰。谨慎地等候其时，气是可以预测的，如果失时反候，五运主治不分，邪僻之气内生，医生就无法控制了。黄帝说：有没有不依次更替的情况？岐伯说：苍天之气，不会没有常规。气如果不按常规更替，这就叫非常，非常就会发生变异。黄帝说：发生变异怎么办？岐伯说：变异到了就会生病，被克制的表现轻微，克制我的表现严重，如果再感受外邪，就会死亡。所以非其时而至则病轻，当其时而至则病重。黄帝说：好。我听说气合并而形成形体，因变化而确定名称。天地的运动，阴阳的转化，对于万物来说，哪个多哪个少，可以讲讲吗？
岐伯说：问得真详尽啊！天极其广大无法测量，地极其辽阔无法计量，大神灵般的提问，请允许我陈述其方理。草生长有五色，五色的变化，看也看不完；草生长有五味，五味的鲜美，尝也尝不尽。人们的嗜好欲望不同，各有所通。天给人提供五气，地给人提供五味。五气从鼻吸入，藏于心肺，向上使面色红润光泽，声音洪亮清晰。五味入口，藏在肠胃，味道有所储藏，以滋养五脏之气，气机调和而生命产生，津液随之形成，神气自然也就产生了。黄帝说：脏象是怎样的？岐伯说：心，是生命的根本，神志变化的所在，其荣华表现在面部，其充养在血脉，属于阳中的太阳，与夏气相通。肺，是气的根本，魄的居所，其荣华表现在毫毛，其充养在皮肤，属于阳中的太阴，与秋气相通。肾，是蛰伏封藏的根本，精的居所，其荣华表现在头发，其充养在骨骼，属于阴中的少阴，与冬气相通。肝，是耐受疲劳的根本，魂的居所，其荣华表现在指甲，其充养在筋腱，能生发血气，其味酸，其色青，这属于阳中的少阳，与春气相通。脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气所在的场所，名叫器，能够消化糟粕，转化味道并出入体内，其荣华表现在口唇四周的白色肌肉，其充养在肌肉，其味甘，其色黄，这属于至阴的一类，与土气相通。凡是十一个脏腑，其功能发挥都取决于胆。所以，人迎脉（颈动脉）比寸口脉大一倍，病在少阳；大两倍，病在太阳；大三倍，病在阳明；大四倍以上为格阳（阳气亢盛拒阴于外）。寸口脉比人迎脉大一倍，病在厥阴；大两倍，病在少阴；大三倍，病在太阴；大四倍以上为关阴（阴气亢盛拒阳于内）。人迎脉和寸口脉都大四倍以上为关格，关格的脉象微弱，不能极尽天地精气，就会死亡。
Huangdi asked, "I wish to hear about the mutual subordination of the twelve zang-fu organs and their respective ranks of dignity and humility." Qibo replied, "Your inquiry is indeed thorough. Let me explain it to you fully. The Heart is the official of the sovereign; from it emerges Shenming (Spiritual Consciousness). The Lung is the official of the prime minister; from it emerges Zhi Jie (Governance and Regulation). The Liver is the official of the general; from it emerges Mou Lv (Strategic Planning). The Gallbladder is the official of integrity and justice; from it emerges Jue Duan (Decision-making). The Dan Zhong (Pericardium) is the official of the envoy; from it emerges Xi Le (Joy and Delight). The Spleen and Stomach are the officials of the granary; from them emerge the Five Flavors. The Large Intestine is the official of transmission and guidance; from it emerge changes in transformation. The Small Intestine is the official of reception and containment; from it emerge Huawu (Transformation of substances). The Kidney is the official of strength and exertion; from it emerge Ji Qiao (Skill and Ingenuity).
The San Jiao (Triple Burner) is the official of water channel management; from it emerges the pathways for water fluids. The Bladder is the official of the regional capital; Jin Ye (Body Fluids) are stored here, and only through Qi Hua (Qi Transformation) can they be excreted. These twelve officials must not lose their proper functions. Therefore, if the sovereign (Heart) is clear-sighted, the subordinates will be peaceful; using this principle for health preservation leads to longevity, ensuring safety throughout one's life, and applying it to govern the world brings great prosperity. If the sovereign is unclear-sighted, the twelve officials will be endangered, causing the channels of communication to become blocked and obstructed, leading to severe damage to the physical form; using this principle for health preservation brings disaster, and applying it to govern the world puts the ancestral lineage in grave danger. Beware! Beware! The highest Dao is subtle, its changes infinite; who knows its origin? It is truly perplexing. Those who seek knowledge look around anxiously; who knows its essentials? Facing profound principles, who is truly excellent?
The numbers of Huhuang (Trance-like uncertainty) arise from Hao Li (extremely minute details); the numbers of Hao Li originate from measurement. Through multiplication by thousands and tens of thousands, they can be enlarged; by deduction and expansion, their forms are established. Huangdi said, "Excellent! I have heard the way of Jing Guang (Essence and Brilliance), the enterprise of the Great Sage, which clarifies the Great Dao. Unless I fast and choose an auspicious day, I dare not receive this teaching." Thus, Huangdi selected an auspicious day and good omens, and stored the text in the Ling Lan Chamber to preserve and transmit it.
Huangdi asked, "I have heard that Heaven uses the cycle of six-six to complete a year, and Man uses nine-nine to coordinate with it, calculating that humans also have three hundred and sixty-five joints to correspond to Heaven and Earth. This has been known for a long time. I do not understand what this means." Qibo replied, "Your question is clear. Let me explain. The cycles of six-six and the coordination of nine-nine are used to rectify the degrees of Heaven and the numbers of Qi. Tian Du (Degrees of Heaven) regulate the movement of the sun and moon; Qi Shu (Numbers of Qi) record the functions of generation and transformation. Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. Their movements have divisions and records, and their orbits follow principles. The sun moves one degree per day; the moon moves thirteen degrees plus a fraction. Thus, large and small months accumulate to three hundred and sixty-five days to form a year, and accumulated excess Qi creates leap months. Establishing the starting point at the beginning, correcting the standard in the middle, and deducing the remainder at the end completes the Tian Du. The Emperor said, 'I have heard of Tian Du. I wish to hear how Qi Shu combines with it.' Qibo said, 'Heaven uses six-six as its cycle; Earth uses nine-nine for coordination. Heaven has ten Heavenly Stems. After six cycles of days, a Jia Zi (60-day cycle) is completed. Six repetitions of Jia Zi conclude the year, following the method of three hundred and sixty days. Since ancient times, those connected to Heaven derive their life's root from Yin and Yang. Their Qi connects with the Nine Provinces and nine orifices, all communicating with Heavenly Qi. Thus, life generates from the Five Elements, and Qi divides into three. Three combine to form Heaven, three to form Earth, and three to form Man. Three multiplied by three equals nine. Nine divides into Nine Fields, and Nine Fields correspond to Nine Viscera. Therefore, there are four Form Viscera and five Spirit Viscera, totaling nine viscera to correspond to Heaven and Earth.' The Emperor said, 'I have heard of the combination of six-six and nine-nine. You mentioned accumulating Qi for leap months; I wish to know what is meant by Qi. Please enlighten and dispel my doubts.' Qibo said, 'This is the secret of the Supreme Emperor, transmitted by former masters.' The Emperor said, 'Please continue.' Qibo said, 'Five days constitute one Hou (Terminal); three Hou constitute one Qi (Solar Term); six Qi constitute one Shi (Season); four Shi constitute one Year, each following its governing authority. The Five Movements (Wu Yun) succeed one another, each governing its time. At the end of the period, the cycle repeats endlessly. Seasons are established, Qi is distributed, like a ring without end; Hou follows the same law. Therefore, it is said: One cannot be a physician without knowing the annual addition, the flourishing and declining of Qi, and the origins of deficiency and excess.' The Emperor said, 'The beginning of the Five Movements is like a ring without end. What about their excess and insufficiency?' Qibo said, 'The Five Qi alternate in leadership, each having what it overcomes. Changes between flourishing and deficiency are the norm.' The Emperor said, 'What is Ping Qi (Balanced Qi)?' Qibo said, 'It is neither excessive nor deficient.' The Emperor said, 'How about excess and deficiency?' Qibo said, 'They are recorded in the classics.' The Emperor said, 'What is "what it overcomes" (Suo Sheng)?' Qibo said, 'Spring overcomes Late Summer; Late Summer overcomes Winter; Winter overcomes Summer; Summer overcomes Autumn; Autumn overcomes Spring. This is called obtaining the victory of the Five Elements according to their seasons, naming each Zang organ according to its Qi.' The Emperor said, 'How do we know the victory?' Qibo said, 'By seeking its arrival. All return to early spring. If it arrives before its time, this is Excess (Tai Guo), which attacks what it cannot overcome and exploits what it overcomes, named Qi Yin (Qi Indulgence). Without distinguishing, evil deviations arise internally, and the physician cannot control them. If it does not arrive when it should, this is Deficiency (Bu Ji), so what it overcomes acts recklessly, what generates it suffers disease, and what overcomes it attacks, named Qi Po (Qi Oppression). Seeking its arrival refers to the time of Qi's arrival. Carefully observe the time, and Qi can be predicted. Losing the time and reversing the signs causes the Five Governing authorities to mix, evil deviations arise internally, and the physician cannot control them.' The Emperor said, 'Is there non-succession?' Qibo said, 'The Qi of Cang Tian (Blue Heaven) does not lack constancy. Non-succession of Qi is called Abnormality (Fei Chang). Abnormality leads to change.' The Emperor said, 'What happens when there is abnormal change?' Qibo said, 'When change arrives, disease occurs. What is overcome becomes mild; what overcomes becomes severe. If additionally affected by evil, death ensues. Thus, arriving out of season makes it mild; arriving in season makes it severe.' The Emperor said, 'Good. I have heard that Qi combines to form shape, and names are corrected due to change. Regarding the movement of Heaven and Earth and the transformation of Yin and Yang, regarding all things, which is less and which is more? May I hear it?'
Qibo said, 'Your question is thorough. Heaven is extremely vast and cannot be measured; Earth is extremely large and cannot be quantified. O Great Divine Questioner, let me state the method. Grass grows in five colors; the changes in five colors cannot be fully seen. Grass produces five flavors; the beauty of five flavors cannot be fully tasted. Desires differ, each having its own connection. Heaven feeds humans with Five Qi; Earth feeds humans with Five Flavors. Five Qi enter through the nose, store in the Heart and Lung, and above make the five colors bright and the voice resonant. Five Flavors enter the mouth, store in the intestines and stomach. Flavors are stored to nourish the Five Qi. When Qi is harmonious, life is generated; Jin Ye (Body Fluids) are formed together, and Shen (Spirit) arises naturally.' The Emperor asked, 'What are Zang Xiang (Visceral Manifestations)?' Qibo said, 'The Heart is the root of life and the place of Shen changes. Its brilliance manifests in the face, and it fills the blood vessels. It is Tai Yang (Great Yang) within Yang, connecting with Summer Qi. The Lung is the root of Qi and the abode of Po (Ethereal Soul). Its brilliance manifests in the hair, and it fills the skin. It is Tai Yin (Great Yin) within Yang, connecting with Autumn Qi. The Kidney is the root of hibernation and storage, and the abode of Jing (Essence). Its brilliance manifests in the hair, and it fills the bones. It is Shao Yin (Lesser Yin) within Yin, connecting with Winter Qi. The Liver is the root of endurance and the abode of Hun (Corporeal Soul). Its brilliance manifests in the nails, and it fills the sinews. It generates blood and Qi. Its flavor is sour, its color is green/cyan. This is Shao Yang (Lesser Yang) within Yang, connecting with Spring Qi. The Spleen, Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder are the root of the granary and the abode of Ying (Nutritive Qi). They are named Qi (Vessels/Utensils), capable of transforming dregs and turning flavors in and out. Their brilliance manifests in the white flesh around the lips, and they fill the muscles. Their flavor is sweet, their color is yellow. This belongs to Zhi Yin (Ultimate Yin), connecting with Earth Qi. All eleven viscera depend on the Gallbladder. Therefore, if the Ren Ying pulse (at the neck) is one-fold stronger than the Cun Kou pulse, the disease is in Shaoyang; two-fold, in Taiyang; three-fold, in Yangming; four-fold or more, it is Ge Yang (Obstruction of Yang). If the Cun Kou pulse is one-fold stronger, the disease is in Jueyin; two-fold, in Shaoyin; three-fold, in Taiyin; four-fold or more, it is Guan Yin (Obstruction of Yin). If both Ren Ying and Cun Kou pulses are four-fold or more stronger, it is Guan Ge (Obstruction and Rejection). The pulse of Guan Ge is emaciated; unable to exhaust the essence and Qi of Heaven and Earth, death ensues.'