Zang-Fu theory does not ask where an organ is located, but how functions are coordinated over time: how substances are transformed, stored, mobilized, restrained, and expressed. Modern physiological terminology is introduced solely to facilitate conceptual dialogue, never as anatomical substitution or pathological equivalence.
本文所使用之「心、肝、脾、肺、腎」， 皆為中醫臟腑理論中的功能性系統概念， 並非現代解剖學所定義的具體器官。
臟腑理論關注的不是形體位置， 而是功能如何在時間中被調控與協調： 物質如何被轉化、貯藏、動用、制約與表現。 文中所用現代生理學語彙， 僅作理解層面的對話， 並不構成解剖或病理上的一對一對應。
Yin–Yang as the Foundational Logic ｜陰陽為臟腑之本
The Huangdi Neijing presents Yin–Yang as the foundational framework for understanding physiological regulation. In clinical language, Yin often refers to the body’s substantive and nourishing resources (such as essence, blood, and fluids), while Yang refers to functional activity and transformation. Together, they describe how stability is maintained within change.
《黃帝內經》以陰陽作為理解生理調控的根本框架。 在臨床語言中，陰常指人體可貯藏、可滋養的物質面（如精、血、津液），而陽偏指功能活動與轉化作用。陰陽合參，用以描述「變化之中仍能維持穩定」的生命秩序。
Yin and Yang are the Way of Heaven and Earth, the guiding framework of all phenomena, the parents of transformation and change, and the fundamental origin of life and death.
《素問·陰陽應象大論》：
「陰陽者，天地之道也，萬物之綱紀，變化之父母，生殺之本始。」
This passage establishes Yin–Yang as the highest organizing logic of physiological life.
Rather than describing specific substances or anatomical structures,
it defines the relational principles through which
all biological processes are coordinated, regulated,
and sustained over time.
此段經文奠定了陰陽作為生命運作的最高統攝原則。
它所描述的並非具體物質或解剖結構，
而是一套用以理解
生理活動如何被組織、調控，
並得以長期維持的關係性法則。
Within this framework, Yin and Yang are not a rigid material dichotomy,
but complementary modes of function.
Yin emphasizes substance, storage, anchoring, and continuity;
Yang emphasizes activity, transformation, movement,
and outward expression.
在此框架下，陰陽並非僵化的物質二分，
而是兩種彼此互補的運作模式。
陰偏於物質面，主藏、主守、主持續；
陽偏於功能面，主動、主化、主運行與外達。
Accordingly, all physiological phenomena—such as
storage and transformation, stability and movement,
continuity and change—can be understood
as dynamic expressions of Yin–Yang interaction,
rather than as isolated or independent mechanisms.
因此，人體中一切如「藏與化」、「靜與動」、「穩定與變化」的生理現象，
皆可視為陰陽互動的具體表現，
而非彼此割裂、各自運作的單一機制。
Isolated Yin cannot give rise to life; solitary Yang cannot sustain growth.
《素問·陰陽應象大論》：
「孤陰不生，獨陽不長。」
This principle is often summarized as:
without Yin, Yang has no anchor;
without Yang, Yin cannot move.
此義常被歸納為：
無陰則陽無所附，
無陽則陰無以行。
This statement clarifies that Yin and Yang are mutually dependent
and functionally inseparable.
Yin provides the substantive basis—essence, blood, fluids, and structure—
that allows physiological activity to take root.
Yang provides activation—movement, transformation, and expression—
that allows stored substance to become functional.
Without Yin, Yang becomes ungrounded and dissipative;
without Yang, Yin remains inert and cannot be mobilized.
此句進一步闡明陰陽之間的互根互用關係，
指出二者在功能上不可分離。
陰為物質基礎，涵蓋精、血、津液與結構層面，
使一切生理活動有所依附。
陽為功能啟動，主動化、運行與表現，
使已貯藏之物質得以被動用。
若無陰，陽失其根，易浮越而散；
若無陽，陰雖具形質，卻無法被啟用與轉化。
In the context of Zang–Fu theory,
this principle explains why storage and transformation
must coexist within the organism.
The Zang emphasize Yin by storing and stabilizing,
while the Fu emphasize Yang by transmitting and transforming.
Physiological health depends not on maximizing either aspect,
but on maintaining their continuous coordination.
就臟腑理論而言，
此義說明「藏」與「化」必須同時存在於生命系統中。
臟偏於陰，主貯藏與穩定；
腑偏於陽，主傳化與運行。
生理健康的關鍵，
不在於單獨強化任一面向，
而在於陰陽之間能否持續協調、相互支撐。
Classical Criteria for Zang, Fu, and Extraordinary Fu｜臟・腑・奇恒之腑的經典判準
The so-called Five Zang store essence and qi without draining; the Six Fu transmit and transform substances without storing them. Therefore, the Zang are full yet not solid, while the Fu are solid yet not full.
《素問·五藏別論》：
「所謂五藏者，藏精氣而不瀉也；
六府者，傳化物而不藏也。
故藏滿而不能實，府實而不能滿也。」
This passage establishes that Zang–Fu classification is based on functional behavior rather than physical structure.
此段經文說明，臟腑的分類依據在於其功能運作方式， 而非形體結構或解剖外觀。
- Store without draining： essence and qi are preserved and regulated, rather than being immediately discharged.
- Transmit and transform without storing： substances must remain in movement and cannot be retained for prolonged periods.
- 藏而不瀉：精氣得以保存、調配，而非即時外泄
- 傳化而不藏：物質必須流動，不得久留
Therefore, the Five Zang must maintain an internally sufficient yet unobstructed regulatory state, while the Six Fu must remain functionally substantial yet not overfilled, so that processes can flow without stagnation.
因此，五臟須維持「滿而不實」的內在調控狀態， 六腑則需保持「實而不滿」的流程通暢狀態。
The Five Zang Organs (Yin)｜五臟（陰）
The so-called Five Zang store essence and qi and do not discharge them.
《素問·五藏生成論》：
「所謂五藏者，藏精氣而不瀉也。」
The Five Zang are classified as Yin not because they are motionless, but because their central role lies in storing vital substances, governing systemic order, and maintaining long-term stability, rather than serving as pathways for material intake and discharge.
五臟屬陰，並非因其「不動」， 而是因其核心職責在於 貯藏精氣、統攝秩序、維持長期穩定， 而非承擔物質進出通道。
Heart (心)
The Heart is the sovereign official; from it arise spirit and clarity.
《素問·靈蘭秘典論》：
「心者，君主之官，神明出焉。」
The Heart stores Shen and governs overall integration and rhythm. The movement of blood relies on its regulation; the calm of the spirit depends on its unified command. Its “movement” is regulatory in nature, not the physical transmission of substances.
心藏神，主統攝節律。 血之行，賴其節度； 神之安，賴其統一指揮。 其「動」為調控，而非傳導。
Liver (肝)
The Liver is the official of the general; from it arise planning and strategic deliberation.
《素問·六節藏象論》：
「肝者，將軍之官，謀慮出焉。」
The Liver stores Blood and governs free coursing. It ensures the orderly ascent and descent, entry and exit of Qi and Blood, allowing the body to adapt flexibly to internal and external environmental change.
肝藏血，主疏泄， 使氣血升降出入有序， 以應內外環境變化。
Spleen (脾)
The Spleen and Stomach are the officials of the granaries; from them arise the five flavors.
《素問·靈蘭秘典論》：
「脾胃者，倉廩之官，五味出焉。」
The Spleen governs transformation and transport. Its core function does not lie in the physical form of the stomach and intestines, but in whether food and drink can be transformed into refined essence, absorbed at the cellular level of the intestines, and distributed to nourish muscles and the whole body.
脾主運化，其核心不在形體胃腸， 而在水谷是否能化為精微， 並被腸道細胞吸收、供養肌肉與全身組織。
The Spleen governs the muscles of the body.
《素問·痿論》：
「脾主身之肌肉。」
Therefore, fatigue, muscle weakness, and heaviness of the limbs are manifestations of impaired transformation and transport, rather than primary disorders of the muscles themselves.
故疲倦、肌弱、四肢沉重， 乃運化不足之象， 非肌肉本身病變。
In biomedicine, the spleen is recognized as a secondary lymphoid organ
and is involved in immune surveillance and defense against blood-borne pathogens.
However, within Traditional Chinese Medicine, defense is not attributed to a single organ or structure,
but is understood as a functional system manifested through Wei Qi.
Wei Qi represents the body’s capacity for external defense, boundary regulation, and adaptive response,
and depends on the coordinated roles of multiple Zang organs:
the Spleen provides the material foundation through transformation of nourishment,
the Lung governs dispersion and outward distribution,
and the Kidney serves as the deep root that anchors and sustains defensive capacity over time.
在現代醫學中，脾被視為次級淋巴器官，
參與免疫監測與血源性病原的防禦。
然而在中醫理論中，
防禦並非歸屬於某一單一臟器，
而是被理解為一套功能性的整體系統，
其具體表現即為「衛氣」。
衛氣體現人體對外界的防禦能力、邊界調控與適應反應，
其生成與運作，仰賴多個臟腑之間的協同：
脾主運化，為衛氣提供物質基礎；
肺主宣發，負責將衛氣布散於體表；
腎為根本，封藏精氣，以支撐防禦功能的長期穩定。
Lung (肺)
The Lung is the official of assistance and regulation; from it arise governance and rhythmic order.
《素問·靈蘭秘典論》：
「肺者，相傅之官，治節出焉。」
The Lung governs Qi and oversees dispersing and descending.
It regulates the interface between the internal and external environment,
and distributes Wei Qi to secure the body’s surface and boundaries.
肺主氣，司宣發肅降，
調節內外界面，
並布散衛氣以固表。
Kidney (腎)
The Kidney governs concealment and hibernation; it is the foundation of storage and the residence of essence.
《素問·上古天真論》：
「腎者，主蟄，封藏之本，精之處也。」
The Kidney stores essence
and serves as the root of growth, development, reproduction,
and long-term recovery.
Its primary role lies in sealing, preserving, and accumulation,
rather than in immediate or reactive function.
腎藏精，
為生長、發育、生殖與長期恢復之根本，
其職在封藏與積累，
非即時反應。
The Six Fu and Extraordinary Fu｜六腑與奇恒之腑
The Six Fu transmit and transform substances, and do not store them.
《素問·五藏別論》：
「六府者，傳化物而不藏。」
The Six Fu are classified as Yang in nature.
Their primary role lies in receiving, transforming, transporting,
and eliminating substances.
They function as dynamic modules within physiological processes,
rather than as passive conduits or hollow tubes.
六腑屬陽，
其職在於受納、傳化、輸送與排泄，
為流程中的功能模組，
而非被動管道。
The brain, marrow, bones, vessels, gallbladder, and uterus store without draining; they are called the Extraordinary Fu.
《素問·六節藏象論》：
「腦、髓、骨、脈、膽、女子胞， 藏而不瀉，名曰奇恒之腑。」
The Extraordinary Fu resemble the Fu in form,
yet function like the Zang.
They specialize in storing refined substances
and support bodily structure, development,
and long-term regulation.
奇恒之腑形似腑而用同臟，
主貯藏精氣，
以支撐結構穩定、發育過程
與長期生理調控。
Among them, the Gallbladder occupies a unique position.
Although it participates in digestive transformation,
what it stores is a refined substance—bile—
which does not follow the ordinary pathways of elimination.
For this reason, it possesses the characteristics
of both a Fu organ and an Extraordinary Fu.
其中，膽雖參與消化傳化，
然其所藏為精純膽汁，
不循一般排泄流程，
故兼具六腑與奇恒之腑之性質。
Zang–Xiang Theory｜臟象學說
Traditional Chinese Medicine does not rely on direct observation
of organ form or anatomical structure.
Instead, it infers internal functional states
through external physiological and pathological manifestations.
This method of functional inference is known as Zang–Xiang theory.
中醫並非直接觀察臟腑形體，
而是透過外在生理與病理表現，
推知內在功能狀態，
此即臟象學說。
The Zang are stored internally; their manifestations appear externally.
《素問》：
「臟者，藏於內；象者，形於外。」
This statement clarifies that Zang–Xiang theory
does not equate organs with symptoms.
Rather, it establishes a method by which
observable phenomena are used to infer
the functional integrity, regulation,
and coordination of internal systems.
此句說明，臟象學說並非將臟腑等同於症狀，
而是建立一種「由外知內」的方法，
透過可觀察的生理與病理表現，
推斷內在功能系統的狀態、
調控能力與整體協調性。
For example, although the Lung is hidden internally,
respiration, coughing,
and the clarity or roughness of the voice
constitute its observable manifestations.
Through these signs,
the functional state of the Lung can be assessed.
如肺藏於內，
而呼吸、咳嗽、聲音清濁，
即為其外在之「象」；
可由此推知其內在功能狀態。
Health is not the absence of change,
but the maintenance of order within transformation.
健康，不在於無變，
而在於變中有序。
Jade Health Acupuncture 
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