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藏府者.由五行六氣而成也.藏則有五.稟自五行.爲五性.府則有六.因乎六氣.是曰六情.情性及氣.別於後解.今論藏府所配合義.五藏者.肝.心.脾.肺.腎也.六府者.大腸.小腸.膽.胃.三焦.膀胱也.肝以配木.心以配火.脾以配土.肺以配金.腎以配水.膀胱爲陽.小腸爲陰.膽爲風.大腸爲雨.三焦爲晦.胃爲明.故杜子春秋醫和云.陰淫寒疾.陽淫熱疾.風淫末疾.末.四支也.雨淫腹疾.晦淫惑疾.明淫心疾.夫藏者.以其藏於形體之內.故稱爲藏.亦能藏受五氣.故名爲藏.府者.以其傳流受納.謂之曰府.白虎通云.肝之爲言扞也.肺之爲言費也.情動得序也.心之爲言任也.任於思也.腎之爲言寫也.以竅寫.脾之爲言辨也.所以積精稟氣.元命苞云.脾者.弁也.心得之而貴.肝得之而興.肺得之而大.腎得之以化.肝仁.肺義.心禮.腎智.脾信.肝所以仁者何.肝.木之精.仁者好生.東方者.陽也.萬物始生.故肝象木.色青而有柔.肺所以義者何.肺.金之精.義者能斷.西方殺.成萬物.故肺象金.色白而有剛.心所以禮者何.心者.火之精.南方尊陽在上.卑陰在下.禮有尊卑.故心象火.色赤而光.腎所以智者何.腎水之精.智者進而不止.無所疑惑.水亦進而不惑.故腎象水.色黑.水陰.故腎雙.脾所以信者何.脾.土之精.土主信.任養萬物爲之象.生物無所私.信之至也.故脾象土.色黄.翼奉云.肝性静.甲己主之.心性躁.丙辛主之.脾性力.戊癸主之.肺性堅.乙庚主之.腎性敬.丁壬主之.許慎五經異義.尚書夏侯歐陽説云.肝木.心火.脾土.肺金.腎水.此與前同.古文尚晝説云.脾木.肺火.心土.肝金.此四藏不同.案禮記月令云.春祭以脾.夏祭以肺.季夏祭以心.秋祭以肝.冬祭以腎.皆五時自相得.則古尚書是也.鄭玄駁曰.此文異事乖.未察其本意.月令五祭.皆言先.無言後者.凡言先.有後之辭.春祀戶.其祭也.先脾後腎.夏祀竃.其祭也.先肺後心肝.季夏祀中霤.其祭也.先心後肺.秋祀門.其祭也.先肝後心肺.冬祀行.其祭也.先腎後脾.凡此之義.以四時之位.五藏之上下次之耳.冬位在後.而腎在下.夏位在前.而肺在上.春位小前.故祭先脾.秋位小却.故祭先肝.肝腎脾俱在鬲下.肺心俱在鬲上.祭者必三.故有先後焉.此義不與行氣同也.八十一問云.五藏俱等.心肺獨在鬲上何.對曰.心主氣.肺主血.血行脈中.氣行脈外.相随上下.故曰.營衛.故令心肺在鬲上也.甲乙經云.黄帝問岐伯曰.人有五藏.藏有五變.肝爲牡藏.其色青.其時春.其日甲乙.心爲牡藏.其色赤.其時夏.其日丙丁.脾爲牝藏.其色黄.其時季夏.其日戊己.肺爲牝藏.其色白.其時秋.其日庚辛.腎爲牝藏.其色黑.其時冬.其日壬癸.素問曰.肝者.魂之所居.陰中之小陽.故通春氣.心者.生之本.神之所處爲陽.中之大陽.故通夏氣.脾者.倉廪之本.名曰興化.能化糟粕.轉味.出入至陰之類.故通土氣.肺者.氣之本.魄之所處.陽中之少陰.故通秋氣.腎者.主蟄.封藏之本.精之所處.陰中之太陰.故通冬氣.又云.春無食肝.夏無食心.季夏無食脾.秋無食肺.冬無食腎.周禮.疾醫掌養萬人之疾病者.以肝爲木.心爲火.脾爲土.肺爲金.腎爲水.則疾多瘳.反其術.則死.月令.中霤之禮.以陰陽遂退爲次.白虎通及素問.醫治之書.用行實爲驗.故其所配是也.白虎通又云.木所以浮.金所以沈者何.子生於母義.肝以沈.肺以浮何.有知者尊其母也.一説云.甲木畏金.以乙妻庚.受庚之化.木法其本.直甲故浮.肝法其化.直乙故沈.庚金畏火.以辛妻丙.受丙之化.金法其本.直庚故沈.肺法其化.直辛故浮.河上公注老子云.肝藏魂.肺藏魄.心藏神.腎藏精.脾藏志.五藏盡傷.則五神去矣.道經義云.魂居肝.魄在肺.神處心.精藏腎.志託脾.此與素問同.魂爲木氣.神爲火氣.志爲土氣.魄爲金氣.精爲水氣.魂通於目.神通於舌.志通於口.魄通於鼻.精通於耳.甲乙經云.鼻爲肺之官.目爲肝之官.口脣爲脾之官.舌爲心之官.耳爲腎之官.故肺病.喘息.鼻張.肝病.目閉.眥青.脾病.口脣黄乾.心病.舌卷短.颜赤.腎病.權與颜黑黄.耳聾.此名五官.相書亦名五候.以鼻人中爲一官.主心.餘竝同.候者以五藏善恶色出五官.可占候吉凶也.鼻人中.猶是口之分也.孝經援神契云.肝仁.故目視.肺義.故鼻候.心禮.故耳司.腎信.故竅寫.脾智.故口誨.元命苞曰.目.肝使.肝氣仁而外照.管子曰.脾發爲鼻.肝發爲目.腎發爲耳.肺發爲口.心發爲下竅.道家太平經云.肝神不在.目無光明.心神不在.脣青白.肺神不在.鼻不通.腎神不在.耳聾.脾神不在.舌不知甘味.又一說云.目主肝.耳主腎.鼻主心.舌主脾.口主肺.肝腎二藏.諸經竝同.肝主目者.肝.木藏也.木是陽.東方顯明之地.眼目亦光顯照了.故通乎目.道家太式經云.天曰洞視.主目.目主肝.天.陽也.肝亦陽.目精明.亦陽.目光顯見.兼有常法.如日陽精無缺而明也.腎主耳者.腎.水藏.水.陰也.北方陰暗之地.耳能聽聲.聲是陰微之象.故通乎耳.太式經曰.地曰洞聽.主耳.耳主腎.地.陰也.耳法虛.則納聲.水主虚.陰主虛.陰主幽.陰聲又非恒.如月盈虛也.脾心肺三藏及候.各有異說.甲乙以鼻應肺.道家以鼻應心.管子以鼻應脾.甲乙應肺者.鼻以空虛納氣.肺亦虛而受氣.故也.道家鼻主心者.陽也.老子經云.天以五行.氣從鼻入.藏於心.鼻以空通出入息.高象天.故與天通.而氣藏於心也.管子以脾是土.鼻在面之中.故爲其候.甲乙以脾應口.道家以肺應口.與管子同.甲乙以脾應口者.口是出納之門.脾爲受盛之所.口能論說.脾能消化.故以相通.道家以肺應口者.肺.金也.金能斷割.口有牙齒.亦能決斷.是金象也.管子之意.恐亦然也.甲乙以舌應心.道家以舌應脾.管子以心應下竅.甲乙以舌應心者.凡資身養命.莫過五味.辨了識知.莫過乎心.五味之入.猶舌知之.萬事是非.猶心鑒之.心欲有所陳.舌必言之.故心應以舌.道家以舌應脾者.脾者.陰也.老子經云.地飴人以五味.從口入.藏於胃.舌之所納.則有津實.地體既是質實.品味皆地所産.故舌與地通也.管子心應下竅者.以心能分别善恶.故通下竅.除滓穢也.五藏候在五官.口舌二官.共在一處.餘不共者. 口是脾候.脾.土也.舌是心候.心.火也.共處者.土寄治於火鄕也.舌在口內者.火於五行不常見也.須之則有.不用則隱.如舌在口內.開口卽見.閉口則藏.又.心爲身之主.貴故在內也.土王四季.故曰四合也.甲乙.素問.是診候之書.故從行實而辨.道經.管子.各以一家之趣.六府者.河圖云.肺合大腸.大腸爲傳道之府.心合小腸.小腸爲受盛之府.肝合膽.膽爲中精之府.脾合胃.胃爲五穀之府.腎合膀胱.膀胱爲津液之府.三焦孤立.爲中瀆之府.甲乙.素問.說同.大腸爲傳道之府者.肺通於鼻.鼻出入氣.大腸.傳道五穀氣之道.故爲其府.小腸爲受盛之府者.心通於舌.舌進五味.小腸納之.故爲受盛之府也.膽爲中精府者.肝通於目.目是精明之物.又精神之主.故曰.爲中精府也.胃爲五穀府者.脾通於口.口入五穀.而胃受之.故爲其府.膀胱爲津液之府者.腎是水藏.膀胱空虚受水.水清氣則爲津液.濁氣則爲涕唾.故以爲其府.三焦爲中瀆府者.五藏各合一府.三焦獨無所合.故曰孤立.處五藏之中.通上下行氣.故爲中瀆府也.五藏而有六府.亦如六氣因五行生也.又如五性生六情也.素問云.皮應大腸.其榮毛.主心.脈應小腸.其榮色.主腎.筋應膽.其榮爪.主肺.肉應胃.其榮脣.主肝.腠理毫毛應三焦膀胱.其榮髪.主脾.皮應大腸.其榮毛.主心者.心是身之君.皮是身之城郭.毛是身之羽衞.大腸是氣之道路也.故竝相通.心是火藏.大腸是金府.故以配焉.丙辛之所主也.脈應小腸.其榮色.主腎者.腎.水也.脈是血之溝渠.通流水.氣色是人之光采.血氣若盛.則容色壯悦.血氣若衰.則容顏枯悴.腎爲水藏.小腸既受盛容著水氣.又是火府.故以配之.丁壬所主也.筋應膽.其榮爪.主肺者.筋是皮內之剛強也.爪是皮外之剛利也.肺是金藏.膽有剛精之性.又是木府.故以相配.乙庚所主也.肉應胃.其榮脣.主肝者.胃能消化五穀精氣爲肉.五穀從口而入.故榮潤在脣.肝是木之藏.仁而能生.胃是土府.故以相配.甲己所主也.腠理毫毛應三焦膀胱.其榮髪.主脾者.毫毛因藉津潤.腠理本自開通.脾.受資味之所.因資味而得津潤開通.因津潤開通而生毛髮.書云.髮是血之餘.脾是土之藏.三焦.膀胱.竝爲水之府.故以相配.戊癸所主也.脾配二府.餘四藏各配一府者.脾是土藏.土爲君道.君卽陽也.陽數一.故藏不二也.三焦.膀胱.竝是水府.水爲臣道.臣卽陰也.陰數偶.故府有二也.管子曰.脾生骨.腎生筋.肺生革.心生肉.肝生爪髮.元命苞云.肝生筋.脾生骨者.脾.土也.土能生木.骨是身之本.如木立於地上.能成屋室.故脾生之.腎生筋者.筋是骨之經絡.脈以流注.筋以相連節.竝通血氣.腎水故生之.肺生革者.肺.金也.金能裁斷.革亦限斷.故肺生之.心生肉者.心.火也.肉是身之土地.故心生之.肝生爪髮者.肝.木也.爪是骨之餘.髮是血之餘.皆水木之氣.故肝生之.元命苞云.以肝生筋.亦木氣之義.筋有枝條.象於木也.河圖云.仁慈惠施者.肝之精.悲哀過度.則傷肝.肝傷.則令目視芒芒.禮操列真.心之精.喜怒激切.傷心.心傷.則疾衂吐逆.和厚篤信者.脾之精.縱逸貪嗜.則傷脾.脾傷.則畜積不化.致否結之疾.義惠剛斷.肺之精.患憂憤勃.則傷肺.肺傷.則致欬逆失音.智辨謀略.腎之精.勞欲憤滿.則傷腎.腎傷.則喪精損命.此豈直違五常而損年命.亦破六情以亡國家也.至如桀.紂兩帝.竝貪縱而喪其邦.梁.竇二臣.亦皆奢逸而傾其家.雖彭子以色延命.齊王因怒袪病.如此異轍.皆有調節之宜.節之則四大獲安.縱之則五藏成患.素問云.肝者.爲將軍之官.謀慮出焉.心者.爲君主之官.神明出焉.脾者.倉廩之官.五味出焉.肺者.相傅之官.治節出焉.腎者.作強之官.伎巧出焉.肝者.爲將軍之官.謀慮出者.木性仁.仁者必能深思遠慮.恒欲利安萬物.將軍爲行兵之主.必以謀慮爲先.故兵書曰.兵以仁舉.則無不從.得之以仁分.則無不從悅.又曰.將無謀則士卒憂.將無慮則士卒去.故肝爲將軍.出謀慮也.心爲主守之官.神明出者.火.南方.陽光輝.人君之象.神爲身之君.如君南向以治.易以離爲火.居太陽之位.人君之象.人之運動.情性之作.莫不由心.故爲主守之官.神明所出也.脾爲倉廩之官.五味出者.萬物生則出土.死亦歸之.五穀之入.脾以受之.故五味之出.亦由於此也.肺爲相傅之官.治節出者.金能裁斷.相傅之任.明於治道.上下順教.皆有禮節.肺於五藏.亦治節所生.樂緯云.商者.章也.臣章明君德.以齊上下.相傅賢所由也.腎爲作強之官.伎巧出者.水性是智.智必多能.故有伎巧.功則自強不息也.八十一問曰.藏各有一.腎獨兩者.何也.左者腎.右者命門.命門者.精神之所會也.河圖云.肝心出左.脾肺出右.腎與命門.竝出尺部.此脈候也.問曰.前解云.腎陰故雙.今言左腎右命門.此豈不自乖張乎.答曰.命門與腎.名異形同.水藏則體質不殊.故雙.主陰數.爲名.則左右兩别.故各有所主.猶如三焦.膀胱.俱是水府.不妨两號.老子經及素問云.心藏神者.神以神明照了爲義.言心能明了萬事.神是身之君.象火.已如前解.腎藏精者.精以精靈叡智爲稱.亦是精智氣.腎水智巧.故精藏焉.脾藏志者.脾土主總四行.多所趣向.志以心願趣向爲目.故藏於脾.肝藏魂者.魂以運動爲名.肝是少陽.陽性運動.木性仁.故魂亦主善.故藏於肝焉.肺藏魄者.魄以相著爲名.肺爲少陰.陰性恬静.金主殺.魄又主惡.故以藏之.五藏所主.乃以神.精.志.魂.魄五種.就陰陽論.唯有二別.陽曰魂.陰曰魄.河上公章句云.五氣清微.爲精神.聽明.音聲.五性.其鬼曰魂.魂者.雄也.主出入於鼻.與天通.五味濁溽.爲形骸.骨肉.血脈.六情.其鬼曰魄.魄者.雌也.出入於口.與地通.家語曰.宰我問孔子曰.聞鬼神之名.而不知其所謂.孔子曰.人生有氣.魂氣者.神之盛也.魄氣者.鬼之盛也.人生有死.死必歸土.此謂之鬼.魂氣歸乎天.此謂之神.合鬼與神而享之.教之至也.骨肉斃乎下.化爲野土.其氣發揚乎上.此神之著也.聖人因人物之情.而明命鬼神.以爲民.則燔燎羶薌.所以報氣也.薦黍稷.修肺肝.加以鬱暢.所以報魄也.漢書.五行志云.人命終而形藏.精神散越.聖人爲之宗廟.以收魂氣.春秋祭祀.以修孝道.尸子曰.鬼.歸也.古者謂死人爲歸人.淮南子曰.人精神者.天之有也.骸骨者.地之有也.精氣入其門.而骸骨反其根.又云.天氣爲魂.地氣爲魄.禮記郊特牲云.凡祭慎諸此.魂氣歸乎天.形魄歸乎地.故祭求諸陰陽之義.故氣之清者曰神.卽陽魂也.氣之濁者曰鬼.卽陰魄也.延陵季子.葬其子於嬴博之間云.骨肉歸乎土.命也.魂氣無不之.越記云.王問范子曰.寡人聞失其魂魄者死.得其魂魄者生也.物皆有之.将人乎.范蠡對曰.魄者.囊也.魂者.生氣之源.又云.魂者.生氣之精.魄者.死氣之舍.韓詩云.溱洧有二水.三月上巳.鄭國常於此水上招魂續魄.左傅.昭二十五年.宋公讌.使叔孫昭子右坐.語相泣.樂祁子曰.今君與叔孫皆死乎.心之精爽.是謂魂魄.魂魄去之.何以能久.此竝明人身有魂魄二别.老子經云.魂藏肝.魄藏肺者.魂既屬天.天氣爲陽.陽主善.尚左.居肝.在東方.木位.魄既屬地.地氣爲陰.陰主惡.尚右.故居肺.在西方.金位.老子云.吉事尚左.凶事尚右.亦云.五氣藏於心.五味藏於胃者.此論氣.則是陽.以藏受之.心爲火藏.陽氣所處.味則是陰.以府受之.胃爲五穀之府.味之所處.心主精神.胃主受納.不乖魂魄陰陽之理.又云.魂有三.魄有七者.陽數奇.陰數偶.奇數始於一.一则元氣.魂雖是陽.非曰始元.一後次三.故魂數三.又云.因天地二氣合而生人.人又一氣.三材各一氣.故魂有三.陰數二.二亦陰之始.魄雖是陰.又非元始.次二後四.陰不孤立.必資於陽.就魂之三.合而成七.又一解云.魂在東方.取震數三.魄居西方.取兑數七.三魂七魄.合而爲十.是應天五行.地五行.兩五合爲十.共成人也.五是天五氣.地五味也.春秋緯云.人感十而生.故十月方生也.又云.魂有五.魄有六者.此乃道家三皇經.以五藏神爲五魂.六府神爲六魄.此亦五行六氣之義也.魂魄.人之本.既配府藏.故释之.甲乙云.魂屬精.魄屬神.
Overall Paraphrased Translation
The structure of the human body's five Zang organs and six Fu organs follows the principles of the Five Elements and Six Qi: the five Zang organs (liver, heart, spleen, lungs, kidneys) correspond to the Five Elements 🌱🔥⛰️⚪️🌊 and embody the Five Virtues (benevolence, righteousness, propriety, wisdom, and faithfulness); the six Fu organs (large intestine, small intestine, gallbladder, stomach, triple energizer, bladder) correspond to the Six Qi (yin, yang, wind, rain, darkness, and brightness), manifesting as the six emotions. The names of the organs derive from their functional characteristics—"Zang" stores the Five Qi, while "Fu" is responsible for transmission and reception. This chapter systematically explains the correspondence between the Zang-Fu organs and the Five Elements, sensory organs, and mental activities, integrating theories from medical, Daoist, and other schools to reveal the precise correspondence between the microcosm of the human body and the macrocosm of the universe.
Zang-Fu Organs, Five Elements, and Seasons Correspondence Table
| Organ | Element | Season | 特性 | Sensory Organ | Emotion |
|---|---|---|---|---|---|
| Liver | Wood🌱 | Spring | Benevolence/Strategy | Eyes | Anger |
| Heart | Fire🔥 | Summer | Propriety/Spirit | Tongue | Joy |
| Spleen | Earth⛰️ | Late Summer | Faithfulness/Transformation | Mouth | Overthinking |
| Lungs | Metal⚪️ | Autumn | Righteousness/Regulation | Nose | Grief |
| Kidneys | Water🌊 | Winter | Wisdom/Skill | Ears | Fear |
Five Zang Organs Mental-Spiritual System
Modern Application Suggestions:
Transform traditional Zang-Fu theory into a healthy lifestyle: Engage in outdoor activities in spring to soothe liver Qi, focus on calming the mind in summer, emphasize breathing exercises in autumn to strengthen the lungs, ensure adequate sleep in winter to nourish the kidneys, and maintain a regular diet year-round to protect the spleen. By observing emotional changes and bodily signals, adjust life rhythms promptly to achieve preventive health management.
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