以上所论脏腑。其形体气化。大略皆具又有未尽者。补注于此。篇内多重出之义。然意取求详。不嫌词费西医有全
体图考阐微等书。将骨脉皮肉脏腑。层折剖割。以示精详。而究于阴阳气化。皆不能知。似精实粗。读者参考自见。
五脏者。所以存精神血气魂魄者也。六腑者所以化水谷而行津液者也。
精神血气魂魄。已详五脏所藏条兹不再注。六腑化水谷行津液。亦皆见六腑条矣。但肠胃膀胱。人皆知其化水谷而
三焦与胆。所以能化水谷者。人多不知也。只缘不识三焦为何物。又不知三焦为决渎之官。读吾所注三焦条。自能知之
胆之所以化水谷者。经旨言胆主清阳之气。上升。入胃木能疏土也。而西医直言胆汁入胃化谷。确有取验。言气言汁义
自赅洽详十二官。及脾胃胆三焦条。参看乃见。六腑皆主化水谷。夫谷化。则为液奉心而生血水化则为津达肺而为气。
故曰行津液者也。西医言肠胃。及各吸管中有养汁如牛乳有明汁如水不知明汁即津也。养汁即液也。西医知其汁。而不
能言是何物所生。惟内经则津生于水水入化气而为津液生于谷谷入化汁而为液阳津阴液。岂徒知其名物而不得其治法哉。
又详营卫生会条
脑髓骨脉胆。女子胞此六者存于阴而象于地。故存而不泻。名曰奇恒之府。
西医言脑髓筋。分走脏腑。周身知觉运动。均出脑气筋。言之甚详。然究不知脑髓是何物所化生。故其言似精实粗。
盖肾主骨。肾系贯脊。通于脊髓。肾精足。则入脊化髓上循入脑而为脑髓是髓者精气之所会也。髓足则精气能供五脏六
腑之驱使。故知觉运动。无不爽健。非髓能。使各脏实各脏能使髓也。西医又谓诸骨内之髓。与脑中者不同。又不知骨
是髓之所生。内经言髓生骨。诸骨中之髓。与脑无异。惟诸骨中杂有油。膜血丝耳。盖由脑髓散走诸骨。皆穿膜附筋以
入于骨。所以内杂膜。油血丝岂可云髓有不同耶。脉者血之道路也。详心肾条。胆附于肝。已详胆条。女子之胞。男子
名为精室。乃血气交会。化精成胎之所。最为紧要。西医剖割精矣。乃于膀胱之后。大肠之前。只知女子有胞宫。而不
知男子亦有胞宫。以女子之胞极浓且大。中空可验。男子之胞。只是一层夹膜扁薄而不可见。故只知男子有精管。而不
知男子之精管。即从胞中出。也特人死胞缩精收。故扁且薄。西医忽不及察也。此胞又名气海。气入则脐下胀。是其验
矣。又名丹田。详天癸条。此六者。存而不泻。虽胆汁有出入。而究与六腑之输泻者不同。异于常腑。故曰奇恒之府。
西医言脑筋。主知觉运动。大脑在前。小脑在后。中为中脑。有裂有回。分歧叠积。耳目口鼻。全与脑通。脑经分
布。又散行于脏腑肢体。凡知觉运动。皆脑司之也。此说半是半非。已详辨于上卷五脏所藏篇。至于脑汁。究是何物所
生。则西医不知。盖肾精生髓由脊上行以入于脑。是为髓海在头者名脑。在众骨中者名髓。内经盖分为二。故云髓会绝
骨。而此与骨脉胆胞。合为六者。则分为二而言之也。又西医治脑无药。不知脏腑经脉。皆交于脑。源流出入。岂无其
路耶。
\r脑髓图\pt31a25.bmp\r
\r骨图\pt31a26.bmp\r
西医详图骨式。有相连而凹者。有相连而凸者。有如锋者。有如椎者。有骨裂。有骨衣骨皆外坚中松。有筋相连。
有脉管回管脑筋。透入于骨。究人身诸骨。则知上帝造创之功大哉。然西医未知何者为主骨。何者为辅骨。何处骨大而
反不紧要。何处骨小而反关生死。如中国之洗冤录。检验伤痕。分别制命与否。则论骨较精。至于内经言骨。更能探其
源头。曰肾生髓。髓生骨则知腰脊。为主骨四肢为辅骨骨属肾水。而筋属肝木。筋着于骨者水生木也。骨赖筋连者。母
用子也。骨中之髓。又会于绝骨。齿又骨之余者矣。观齿之生落。而知男女老幼。各有其时。无不下。应肾气则（知髓
生骨之理。非徒知其形而已也。）
\r脑气筋图\pt31A27.bmp\r
此后面脑筋图西医又有前面脑筋图。不具载者。以脑髓生于肾。循脊贯。脑为督脉所司其前面脑筋总皆以后面者为
本也。
\r脉管图\pt31A28.bmp\r
此总脉管据内经考之。即任脉也身之背亦有脉。而不图之。以血之所主在于任脉至于动脉。或隐或见。或散或合。
有深浅分合之殊。又西医所未言。
\r胞宫图\pt31A29.bmp\r
胞宫之营。发于肾系下为一大膜前连。膀胱后连大肠中间一个夹室。男子丹田气海又名精室。女子又名子宫血海。
阴道之内。退出为子宫下口。可收可缩。又名子脏。仲景所称妇人脏燥。脏结痛引阴筋。皆指此言。血管全绕。网膜全
包一主气。一主血交会于此。为生化之大源。
胃大肠小肠三焦膀胱。此五者。天气之所生也。泻而不存。受五脏浊气。名曰传化之府输泻者也。
糟粕形质之物。皆曰浊气。由此五者传化。主输泻而不留。故名传化之府。三焦与肠胃并论。是三焦。明有其物后
人以为空腔子。岂不谬哉。详三焦条。各图见上。
魄门上为五脏。使水谷不得久存。
魄门。肛门也。肺藏魄。肛门上合于肺。故名魄门。肺在上。总统五脏而魄门在下。令五脏之浊物。从此而出。故
为五脏。使既名魄门。便知为肺所司既为五脏使便知肺亦能统五脏也。男子肛头。西人图之最悉。盖彼以刀割治病。不
得不详其形迹。然用心则苦。而操术实粗。中国痔漏等证。擅长者多矣。何尝以刀割为能。
人有髓海。有血海。有气海。有水谷之海。以应四海。脑为髓海。胞为血海。膻中为气海。胃为水谷之海。
西医论髓。以为知觉运动之主。谓脑髓筋。达于脏腑肢体。而后能司知觉运动也。西医知脑髓之作用。而不知脑髓
之来历。所谓脑筋。但言其去路而不知髓有来路。所以西法无治髓之药也。不知背脊一路髓筋。乃是髓入于脑之来路也。
盖内经明言肾藏精。精生髓。细按其道路。则以肾系贯脊。而生脊髓。由脊髓上循入脑。于是而为脑髓。是脑非生髓之
所。乃聚髓之所。譬犹海非生水之所。乃聚水之所。故名髓海。既聚于此。而又散走脏腑肢体。以供使用。如聚钱者库
也。而用钱者人也。人能用钱。而钱不能用人。脏腑肢体能用脑髓。非脑髓用冬处也。再者髓之生由于肾。欲补髓者。
即从肾治。肝脉入脑交颠目系贯髓。凡神魂晕迷风狂。皆从肝治之。即是治髓。脑又通鼻。可从肺治髓筋入心。可从心
治。髓筋聚于胃。又可从胃以治之。西医论髓特详。而无治法。不抑谬哉。胞为血海。已详天癸条。盖血生于胃之水谷。
化液上肺。奉心化血。循冲任脉。下入胞中。既聚于胞中。化精化血达于周身。皆在于此。参看天癸条自明。膻中为气
海。此有两说。一说丹田为气海。即胞宫也。呼吸归根之地。名之为气海亦宜。详膀胱三焦天癸营卫条。此云膻中为气
海者。盖指气之出纳。在乎肺也。膻乃胸前大膜膈也。膻之中即胸中。只有心胞络与肺。故前云膻中者。君主之官。是
指胞络言。此云膻中为气海。是指肺言以胞络与肺。均在膈内。故均可名膻中也。膻膈之与胞络相通。已详十二官条。
此言与肺相通。其道路又须详言。气之根在脐下丹田。即网油中一夹室也。由网油走脐旁。上生膈膜。是为膻。由胸膈
循腔子。上连肺系。气之出路即由此通于肺管。故凡咳嗽。则胸前痒滞。皆膻膈间气。不得利也。欲知膻之治法。当参
看肺肾三焦包络条。胃为水谷之海。水主化气生津。谷主化液生血。一则糟粕入大肠。一则余沥入膀胱。另详肠胃膀胱
各条。脾与胃互为功用。又须看脾之作用。
胸腹者。脏腑之郭也。
胸内最上为肺。肺下为心。为包络。包络上连肺系。肺系连腔内之薄膜。其膜循腔子而下。是为膻膈大膜。绕肋骨
一周。连于肝。附于脊。肝体半在膈上。半在膈下。膈附于脊。下行为板油。连于肾系。又下为网油。网油上行而连于
小肠。胃下行而连于大肠膀胱。是为腹中也。脾在胃后。贴胃。居网油上。网油即三焦也。上胸下腹。均从网油连。及
以为脏腑之道路。故曰胸腹者。脏腑之宫城也。以部位言之。胸上属肺。胸膺之间属心。胸膺之下属胃。大腹与脐属脾。
脐又属小肠。脐下属肾。膀胱亦当脐下。故脐下又属膀胱。大肠在膀胱之后。故脐下又属大肠。宜详其层次也。血室乃
肝所司。血室大于膀胱。故小腹两旁。谓之少腹。乃血室之边际也。属之于肝。少腹上连季胁。亦属肝。季胁上连肋骨
属胆。分别部居。各从其位。
腹与胸分三停。上停名胸在膈上心肺包络居之。心与包络。从着脊处油膜中。下通肝肾。肺有薄衣。连及胸内。前
面之膜为肺。通中下焦之路。肺系上连包络。后着脊。前连胸膈。肝体半在膈上。半在膈下。胃附肺系。透下膈。横曲
如袋。胃下为小肠。为大肠。为肝胆。是为中停。皆生连油膜之上。即中焦也。脐以下为下停。有膀胱有胞宫。有直肠。
皆生连油膜上即下焦也。后世不知焦从 。因不知通身之膜。皆是三 。故读经文者。少识精义。西医曰腹内统膜。一
丽腹里。一包脏腑。一成筋以束脏腑。肝胃脾。小肠大肠横回。直肠上截。子宫蛋核。此被全包。如大肠头。小肠头。
大肠上下回。直肠中。阴道膀胱。此不全包。如左右肾。此被遮过专。包一脏曰。包膜兼包两脏。曰连膜折叠成筋以束
脏腑。曰筋膜。西医言膜如此其详。证以三焦之说。而精义始出。
\r胸腹图\pt31a30.bmp\r
膻中者。心主之宫城也。
前言膻中为气海。是指肺言。此言膻中为心主之宫城。是指包络言。膻为膈。包络居膈之中。故曰膻中。为心主之
宫城。相心宣化。详十二官条。
\r膻中图\pt31a31.bmp\r
此胸下一层膈膜。后着脊。左右连筋骨尽处。中叶连胸之鸠尾。即膈是也。膻之下层通腹中。膻之上层为胸内之薄
膜。连心系。名包络。又名心主。包络是心外卫。膻中是包络外卫。其形难图。故只图胆以明之。究膻之根附脊骨。与
肝系相连。而下乃连及肾系。是三焦少阳所发出而布于膈也。
胃者。太仓也。
胃主纳谷。故名太仓。胃之所以能纳谷。详十二官条。
咽喉小肠者。传送也。
咽喉居胃之上。传送而入。小肠居胃之下。传送而出。二者皆为胃之使。故治咽喉与小肠。宜以胃为主。
胃五窍者。闾门也。
医林改错言胃有三窍。上下窍纳谷。传入小肠。又有一窍出水入油膜。西医言胃通体。均有微窍行水入连网。予已
详胃三焦条。兹云五窍其义尤详。盖上窍主纳水谷者也。下窍入小肠。主化谷之糟粕也。旁窍入三焦。膜油之中。主行
水之余沥也。中通于脾为一窍。所以化水谷者也。上输于肺。为一窍所以布精汁者也。故云胃五窍者。闾门也。唐宋以
后。无人知之。即西医剖视。又何尝精细似此。
\r胃五窍图\pt31a32.bmp\r
西医言胃有肝膈大筋。胸膈大筋。互相牵住。使不得动。不知胸膈。筋是互通三焦之窍。肝膈筋。是循脊上肺通心
之窍。内经所谓胃有大络。上通于心也。又曰脾之与胃。以膜相连。故又通脾。西医识其形。而未明其理也。
廉泉玉英者。津液之道也。
二穴在舌下。足少阴肾。主化气上行。气即水也。故气之所至。皆是津液。肾津必上于口。然后气泽能布于下。仲
景伤寒论。以存津液为主。亦以其气化所存。人赖以生也。可不重欤。二穴举舌。即可逼视。不必再图。
腰脊者。身之大关节也。
腰为肾系所贯。脊为髓筋所通。人身骨节。皆主于肾。而生于髓。腰脊为肾。与髓所在。故为身之大关节。凡治骨
节。当知所主矣。西医脊骨。折剖甚详。然不知脊所重者。全在于腰也。且全身大骨。皆从腰发。原不知肾主骨之理。
则辨骨无益。
肢胫者。身之管。以趋翔也。
肢是手节。胫是足节。其骨最大。中空故名管。管中有髓及脂。以主运动。故能趋翔。西医言手足骨中之髓。与脑
脊之髓不同。谓其中杂脂油也。不知由脑脊散达肢胫。皆以筋肉相连。肉内有脂油。即附之而入骨。是以手足骨中。均
杂脂油。脂脾所司。髓是肾所司。兼脂油。是脾肾合致其功。故脾主四肢。肾主肢胫。西医图四肢之骨详矣。惜未知其
所统属。则治法不明。
茎委者。身中之机。阴精之候。津液之道也。
茎。阴茎。委。垂卵也。机如泰西机器之机。所以出精行溺。精窍通于肾。西医谓睾丸主生精。非也。内宫太监无
睾丸。友人王东樵。觌面问过太监。亦有精能泄出。可知睾丸。非生精之物。内经明言阴精之候。盖指此耳。溺窍通于
膀胱。膀胱者。津液之府。故溺窍名为津液之道。究之茎委。乃肝之宗筋。肝脉所绕也。故皆以治肝为主。宗筋主束骨。
以上所论述的脏腑，其形体与气化功能，大体都已具备，但仍有未尽之处，在此补充注解。篇中虽有重复之义，但意在求详尽，不嫌言辞繁复。西医有《全体图考阐微》等书，将骨、脉、皮、肉、脏腑层层剖析切割，以示精细详细，然而究其根本，对于阴阳气化皆不能知晓，看似精细实则粗疏，读者参考自见分晓。
五脏，是储存精神、血气、魂魄的场所。六腑，是消化水谷并运行津液的器官。
精神、血气、魂魄，已在“五脏所藏”条中详述，此处不再加注。六腑消化水谷、运行津液，也都在“六腑”条中有所记载。只是肠胃和膀胱，人们都知道它们能消化水谷；而三焦与胆之所以能化水谷，人们大多不知道。只因为不认识三焦是什么东西，又不知三焦是“决渎之官”（疏通水道的官员），阅读我所注解的“三焦”条，自然就能明白。
胆之所以能化水谷，经旨说胆主司清阳之气上升，入胃后木能疏土（肝胆之气疏泄脾胃）。而西医直言胆汁入胃帮助化谷，确有验证。言气与言汁，义理自然完备详尽。关于十二官，以及脾胃、胆、三焦各条，参看即可明白。六腑都主管化水谷。谷物消化，则化为液，奉养心脏而生血；水液消化，则化为津，通达肺脏而为气。所以说六腑是“行津液”的器官。西医说肠胃及各吸管中有营养汁如牛乳般浓稠，有明汁如水般清澈，不知这明汁就是津，营养汁就是液。西医只知道有这些汁，却不知是何物所生。只有《内经》说津生于水，水进入体内化气而为津；液生于谷，谷进入体内化汁而为液。阳为津，阴为液，岂止是知道其名物，更要懂得其治法呢？又详见“营卫生会”条。
脑、髓、骨、脉、胆、女子胞，这六者存于阴而象应于地，所以只存精气而不泻出，名为奇恒之府。
西医说脑髓筋，分别走向脏腑，周身知觉运动，都出于脑气筋，说得非常详细。然而终究不知脑髓是何物所化生，所以其言论看似精细实则粗疏。大概肾主骨，肾系贯穿脊柱，通于脊髓。肾精充足，则入脊化髓，上循入脑成为脑髓。这是髓为精气汇聚之所。髓足则精气能供五脏六腑驱使，所以知觉运动无不爽利健壮。不是髓能使唤各脏，实际上是各脏能使唤髓。西医又说诸骨内的髓与脑中的髓不同，又不知骨是髓所生。《内经》说髓生骨，诸骨中的髓与脑无异，只是诸骨中夹杂有油、膜、血丝罢了。大概是由脑髓散走诸骨，都穿膜附筋以进入骨中，所以内部夹杂膜、油、血丝，岂能说髓有不同呢？脉，是血的通道，详见“心肾”条。胆附于肝，已在“胆”条详述。女子的胞，男子称为精室，是血气交会、化精成胎的地方，最为紧要。西医剖割得很精细了，但在膀胱之后、大肠之前，只知道女子有胞宫，而不知男子也有胞宫。因为女子的胞极厚且大，中空可以验证；男子的胞，只是一层夹膜扁薄而不可见，所以只知道男子有精管，而不知男子的精管即从胞中出。只是人死后胞缩精收，所以扁且薄，西医疏忽未能察觉。这个胞又名气海，气入则脐下胀，就是它的验证。又名丹田，详见“天癸”条。这六者，存而不泻，虽然胆汁有出入，但终究与六腑的输泻不同，异于常腑，所以叫奇恒之府。
西医说脑筋主知觉运动，大脑在前，小脑在后，中为中脑，有裂有回，分歧叠积，耳目口鼻全与脑相通，脑经分布，又散行于脏腑肢体，凡知觉运动，都由脑主宰。这种说法半对半错，已在上面卷“五脏所藏”篇中详细辨析。至于脑汁究竟是何物所生，西医则不知道。大概肾精生髓，由脊上行以入于脑，这叫髓海。在头部的叫脑，在众骨中的叫髓。《内经》将其分为二，所以说“髓会绝骨”，而此处的脑、骨、脉、胆、胞合为六者，则是分为二来说明的。另外西医治脑无药，不知脏腑经脉都交于脑，源流出入，难道没有路径吗？
[图片：脑髓图]
[图片：骨图]
西医详细图示骨式，有相连而凹的，有相连而凸的，有如锋刃的，有如椎体的，有骨裂，有骨衣，骨都是外坚中松，有筋相连，有脉管、回管、脑筋透入于骨。研究人身诸骨，可知上帝造创之功伟大啊。然而西医不知何者为主骨，何者为辅骨，何处骨大而反不紧要，何处骨小而反关生死。如中国的《洗冤录》，检验伤痕，分别是否致命，则论骨较为精细。至于《内经》论骨，更能探其源头，说“肾生髓，髓生骨”，则知腰脊为主骨，四肢为辅骨。骨属肾水，而筋属肝木，筋附着于骨，是水生木；骨赖筋连接，是母用子。骨中之髓，又会聚于绝骨。齿又是骨之余，观察齿的生落，而知男女老幼各有其时，无不顺应肾气，则知髓生骨之理，不只是知道形态而已。
[图片：脑气筋图]
此后面脑神经图。西医又有前面脑神经图，不具体记载，是因为脑髓生于肾，循脊贯入，脑为督脉所司，其前面脑神经总皆以后面脑神经为本。
[图片：脉管图]
此总脉管，据《内经》考证，即任脉也。身之背也有脉，但不绘图，因为血之所主在于任脉。至于动脉，或隐或现，或散或合，有深浅分合的不同，这也是西医所未言及的。
[图片：胞宫图]
胞宫的营气，发于肾系，下为一大膜，前连膀胱，后连大肠，中间一个夹室。男子丹田气海又名精室，女子又名子宫、血海。阴道之内，退出为子宫下口，可收可缩，又名子脏。仲景所称妇人脏燥、脏结痛引阴筋，都指此而言。血管全绕，网膜全包，一主气，一主血，交会于此，为生化之大源。
胃、大肠、小肠、三焦、膀胱，这五者，是天气所生，泻而不存，受五脏浊气，名为传化之府，主输泻。
糟粕形质之物，都叫浊气，由此五者传化，主输泻而不留，所以名叫传化之府。三焦与肠胃并论，是三焦确实有其物，后人以为是空腔子，岂不谬误？详见“三焦”条。各图见上文。
魄门，上为五脏之使，水谷不得久存。
魄门，即肛门。肺藏魄，肛门上合于肺，故名魄门。肺在上，总统五脏，而魄门在下，令五脏之浊物从此而出，故为五脏之使。既名魄门，便知为肺所司；既为五脏使，便知肺亦能统摄五脏。男子肛头，西人图画得最详细，大概因为他们用刀割治病，不得不详其形迹。然而用心虽苦，而操术实在粗疏。中国治疗痔漏等证，擅长者很多，何尝以刀割为能事。
人有髓海、血海、气海、水谷之海，以应四海。脑为髓海，胞为血海，膻中为气海，胃为水谷之海。
西医论髓，以为知觉运动之主，谓脑髓筋达于脏腑肢体，而后能司知觉运动。西医知道脑髓的作用，而不知脑髓的来源。所谓脑筋，只说其去路而不知髓有来路，所以西法无治髓之药。不知背脊一路髓筋，乃是髓入于脑的来路。大概《内经》明确说肾藏精，精生髓，细按其道路，则以肾系贯脊，而生脊髓，由脊髓上循入脑，于是而为脑髓。脑并非生髓之所，乃聚髓之所，譬如海并非生水之所，乃聚水之所，所以名叫髓海。既然聚于此，而又散走脏腑肢体，以供使用，如聚钱者是库，而用钱者是人。人能用钱，而钱不能用人。脏腑肢体能用脑髓，非脑髓用冬处（此处原文可能有误，意指非脑髓支配一切，而是脏腑在用）。再者髓之生由于肾，欲补髓者，即从肾治。肝脉入脑交颠目系贯髓，凡神魂晕迷风狂，皆从肝治之，即是治髓。脑又通鼻，可从肺治。髓筋入心，可从心治。髓筋聚于胃，又可从胃以治之。西医论髓特别详细，而无治法，不也是谬误吗？胞为血海，已在“天癸”条详述。大概血生于胃之水谷，化液上归于肺，奉养心脏化血，循冲任脉，下入胞中，既聚于胞中，化精化血达于周身，皆在于此，参看“天癸”条自明。膻中为气海，这里有两说。一说丹田为气海，即胞宫也，呼吸归根之地，名之为气海也适宜，详见“膀胱、三焦、天癸、营卫”条。此云膻中为气海者，大概指气之出纳，在乎肺也。膻乃胸前大膜膈也，膻之中即胸中，只有心包络与肺，所以前云“膻中者，君主之官”，是指包络言；此云“膻中为气海”，是指肺言。以包络与肺，均在膈内，故均可名膻中也。膻膈之与包络相通，已在“十二官”条详述。此言与肺相通，其道路又须详言。气之根在脐下丹田，即网油中一夹室也，由网油走脐旁，上生膈膜，是为膻，由胸膈循腔子，上连肺系，气之出路即由此通于肺管，所以凡咳嗽，则胸前痒滞，皆膻膈间气不得利也。欲知膻之治法，当参看“肺、肾、三焦、包络”条。胃为水谷之海，水主化气生津，谷主化液生血，一则糟粕入大肠，一则余沥入膀胱，另详“肠胃、膀胱”各条。脾与胃互为功用，又须看脾之作用。
胸腹者，是脏腑的外郭。
胸内最上为肺，肺下为心，为包络。包络上连肺系，肺系连腔内之薄膜，其膜循腔子而下，是为膻膈大膜，绕肋骨一周，连于肝，附于脊。肝体半在膈上，半在膈下。膈附于脊，下行为板油，连于肾系，又下为网油，网油上行而连于小肠，胃下行而连于大肠膀胱，是为腹中也。脾在胃后，贴胃，居网油上，网油即三焦也。上胸下腹，均从网油连，及以为脏腑之道路，所以说胸腹是脏腑的宫城。以部位言之，胸上属肺，胸膺之间属心，胸膺之下属胃，大腹与脐属脾，脐又属小肠，脐下属肾，膀胱亦当脐下，故脐下又属膀胱。大肠在膀胱之后，故脐下又属大肠。宜详其层次也。血室乃肝所司，血室大于膀胱，故小腹两旁，谓之少腹，乃血室之边际也，属之于肝。少腹上连季胁，亦属肝，季胁上连肋骨属胆。分别部居，各从其位。
腹与胸分三停。上停名胸，在膈上，心肺包络居之。心与包络，从着脊处油膜中，下通肝肾。肺有薄衣，连及胸内，前面之膜为肺，通中下焦之路。肺系上连包络，后着脊，前连胸膈。肝体半在膈上，半在膈下。胃附肺系，透下膈，横曲如袋。胃下为小肠，为大肠，为肝胆，是为中停，皆生连油膜之上，即中焦也。脐以下为下停，有膀胱、有胞宫、有直肠，皆生连油膜上，即下焦也。后世不知“焦”从“膲”（肉旁），因不知通身之膜，皆是三膲，故读经文者，少识精义。西医曰腹内统膜，一丽腹里，一包脏腑，一成筋以束脏腑。肝、胃、脾、小肠、大肠横回、直肠上截、子宫、蛋核，此被全包。如大肠头、小肠头、大肠上下回、直肠中、阴道、膀胱，此不全包。如左右肾，此被遮过专包一脏曰包膜，兼包两脏曰连膜，折叠成筋以束脏腑曰筋膜。西医言膜如此其详细，证以三焦之说，而精义始出。
[图片：胸腹图]
膻中者，是心主的宫城。
前言膻中为气海，是指肺言。此言膻中为心主之宫城，是指包络言。膻为膈，包络居膈之中，故曰膻中，为心主之宫城，相心宣化，详见“十二官”条。
[图片：膻中图]
此胸下一层膈膜，后着脊，左右连筋骨尽处，中叶连胸之鸠尾，即膈是也。膻之下层通腹中，膻之上层为胸内之薄膜，连心系，名包络，又名心主。包络是心之外卫，膻中是包络之外卫，其形难图，故只图胆以明之。究膻之根附脊骨，与肝系相连，而下乃连及肾系，是三焦少阳所发出而布于膈也。
胃者，是太仓。
咽喉、小肠者，是传送之官。
咽喉居胃之上，传送而入；小肠居胃之下，传送而出。二者皆为胃之使，所以治咽喉与小肠，宜以胃为主。
胃有五窍，是闾门。
《医林改错》说胃有三窍，上下窍纳谷，传入小肠，又有一窍出水入油膜。西医说胃通体均有微窍行水入连网，我已详述于“胃、三焦”条。兹云五窍，其义尤详。盖上窍主纳水谷者也；下窍入小肠，主化谷之糟粕也；旁窍入三焦膜油之中，主行水之余沥也；中通于脾为一窍，所以化水谷者也；上输于肺为一窍，所以布精汁者也。故云“胃五窍者，闾门也”。唐宋以后，无人知之，即西医剖视，又何尝精细似此。
[图片：胃五窍图]
西医说胃有肝膈大筋、胸膈大筋，互相牵住，使不得动。不知胸膈筋是互通三焦之窍，肝膈筋是循脊上肺通心之窍。《内经》所谓“胃有大络，上通于心也”，又说“脾之与胃，以膜相连”，故又通脾。西医识其形，而未明其理也。
二穴在舌下，足少阴肾主化气上行，气即水也，故气之所至，皆是津液。肾津必上于口，然后气泽能布于下。仲景《伤寒论》以存津液为主，亦以其气化所存，人赖以生也，可不重欤？二穴举舌，即可逼视，不必再图。
腰为肾系所贯，脊为髓筋所通。人身骨节，皆主于肾，而生于髓。腰脊为肾与髓所在，故为身之大关节。凡治骨节，当知所主矣。西医脊骨折剖甚详，然不知脊所重者，全在于腰也。且全身大骨，皆从腰发，原不知肾主骨之理，则辨骨无益。
肢胫者，是身之管，以趋翔也。
肢是手节，胫是足节，其骨最大，中空故名管。管中有髓及脂，以主运动，故能趋翔。西医说手足骨中之髓与脑脊之髓不同，谓其中杂脂油也。不知由脑脊散达肢胫，皆以筋肉相连，肉内有脂油，即附之而入骨，是以手足骨中，均杂脂油。脂脾所司，髓是肾所司，兼脂油，是脾肾合致其功，故脾主四肢，肾主肢胫。西医图四肢之骨详矣，惜未知其所统属，则治法不明。
茎委者，是身中之机，阴精之候，津液之道也。
茎，阴茎；委，垂卵也。机如泰西机器之机，所以出精行溺。精窍通于肾，西医谓睾丸主生精，非也。内宫太监无睾丸，友人王东樵，觌面问过太监，亦有精能泄出，可知睾丸非生精之物。《内经》明言“阴精之候”，盖指此耳。溺窍通于膀胱，膀胱者，津液之府，故溺窍名为津液之道。究之茎委，乃肝之宗筋，肝脉所绕也，故皆以治肝为主。宗筋主束骨。
The viscera and bowels discussed above, their physical forms and Qi transformations, are largely covered, but there remain some unmentioned aspects, which are supplemented here. Although there is repetition in meaning within the chapter, the intent is to be thorough, not minding verbose language. Western medicine has books such as *Quan Ti Tu Kao Chan Wei* (Illustrated Examination of the Whole Body), which dissect bones, vessels, skin, flesh, and viscera layer by layer to show precision and detail. However, fundamentally, they cannot understand Yin-Yang Qi transformation; what seems precise is actually coarse. Readers will see this for themselves upon reference.
The Five Zang Organs (Five Viscera) store Spirit, Blood, Qi, and Soul/Hun/Po. The Six Fu Organs (Six Bowels) transform food and water and transport Jin-Ye (Body Fluids).
Spirit, Blood, Qi, and Soul/Hun/Po have been detailed in the section on "What the Five Zang Organs Store," so no further annotation is needed here. The transformation of food/water and transport of Jin-Ye by the Six Fu Organs are also found in the section on "Six Fu Organs." However, while everyone knows that the Intestines and Stomach, and Bladder can transform food and water, few know why the San Jiao (Triple Burner) and Gallbladder can do so. This is because people do not recognize what the San Jiao is, nor that it serves as the "Official of Dredging" (Jue Du Zhi Guan - responsible for water passage). Reading my annotations on the "San Jiao" section will clarify this.
As for why the Gallbladder transforms food and water, the Classics state that the Gallbladder governs Clear Yang Qi ascending into the Stomach, where Wood (Liver/Gallbladder)疏 (shu - soothes/dredges) Earth (Spleen/Stomach). Western medicine directly states that bile enters the stomach to aid digestion, which has empirical verification. Whether speaking of Qi or Juice, the principles are naturally comprehensive and detailed. Refer to the sections on the Twelve Officials, Spleen, Stomach, Gallbladder, and San Jiao to see this clearly. All Six Fu Organs govern the transformation of food and water. Grain transforms into Ye (thick fluids), which nourish the Heart to generate Blood; Water transforms into Jin (thin fluids), which reach the Lung to become Qi. Thus, it is said they "transport Jin-Ye." Western medicine mentions nutrients in the intestines and capillaries like milk (Ye) and clear fluid like water (Jin), unaware that clear fluid is Jin and nutrient fluid is Ye. Western medicine knows these fluids exist but does not know their origin. Only the *Nei Jing* (Inner Canon) states that Jin is born from Water; when water enters the body, it transforms into Qi to become Jin. Ye is born from Grain; when grain enters the body, it transforms into Juice to become Ye. Yang is Jin, Yin is Ye. It is not enough to merely know their names; one must understand their therapeutic methods. See also the section on "Ying and Wei Sheng Hui" (Interaction of Nutritive and Defensive Qi).
Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (in women): These six exist in Yin and correspond to Earth, thus storing essence without excreting it, named the "Strange-Fu Organs" (Qi Heng Zhi Fu).
Western medicine discusses brain nerves, stating they branch to various organs, and all perception and movement originate from brain nerves, described in great detail. However, they ultimately do not know what generates brain marrow. Thus, their words seem precise but are actually coarse. Generally, the Kidney governs bones. The Kidney system penetrates the spine and connects to spinal cord. When Kidney Essence is sufficient, it enters the spine to transform into Marrow, which ascends into the Brain to become Brain Marrow. Marrow is the gathering place of Essence-Qi. When Marrow is abundant, Essence-Qi can drive the Five Zang and Six Fu organs, making perception and movement vigorous and healthy. It is not that Marrow commands the organs, but rather the organs command the Marrow. Western medicine also claims marrow in bones differs from that in the brain, failing to realize that Bone is generated by Marrow. The *Nei Jing* says Marrow generates Bone; marrow in bones is no different from brain marrow, except for the presence of oil, membranes, and blood threads mixed in. This is because Brain Marrow disperses to bones, penetrating membranes and attaching to tendons to enter bones, hence the internal mixture. How can one say Marrow is different? Vessels are the pathways of Blood; see the "Heart and Kidney" section. The Gallbladder attaches to the Liver, detailed in the "Gallbladder" section. The Uterus in women is called the "Essence Chamber" in men, a place where Blood and Qi intersect to transform Essence and form the fetus, extremely important. Western dissection is precise, yet behind the Bladder and in front of the Large Intestine, they only recognize the Uterus in women and fail to realize men also have a Uterus. Women's uterus is thick and large, hollow and verifiable; men's uterus is a thin, flat double-layered membrane, invisible. Thus, they know men have sperm ducts but do not know these ducts originate from the Uterus. After death, the Uterus shrinks and Essence retracts, making it thin and flat, which Western medicine overlooks. This Uterus is also called Qi Sea (Qi Hai); when Qi enters, the area below the navel swells, verifying this. It is also called Dan Tian (Elixir Field); see the "Tian Gui" section. These six store without excreting. Although Bile enters and exits, it differs from the excretion of the Six Fu Organs, being distinct from ordinary bowels, hence named Strange-Fu Organs.
Western medicine states brain nerves govern perception and movement: Cerebrum in front, Cerebellum behind, Midbrain in middle, with fissures and gyri, branching and accumulating. Eyes, ears, mouth, and nose all connect to the Brain. Brain nerves distribute and scatter to organs and limbs; all perception and movement are governed by the Brain. This view is half right and half wrong, debated in Volume 1 under "What the Five Zang Organs Store." Regarding brain juice, Western medicine does not know its origin. Kidney Essence generates Marrow, which ascends via the spine into the Brain, forming the Sea of Marrow. In the head, it is called Brain; in bones, it is called Marrow. The *Nei Jing* divides them into two, saying "Marrow meets at Juegu," while grouping Brain, Bone, Vessel, Gallbladder, and Uterus as six, explaining them separately. Furthermore, Western medicine lacks drugs for treating the Brain, not knowing that Zang-Fu and meridians all connect to the Brain, with sources and outlets having paths.
[Image: Brain Marrow Diagram]
[Image: Bone Diagram]
Western medicine details bone structures: connected concavities, convexities, blade-like shapes, vertebra-like shapes, fractures, periosteum. Bones are hard outside and spongy inside, connected by tendons, with vessels, veins, and nerves penetrating them. Studying human bones reveals the greatness of Creation. However, Western medicine does not know which bones are primary vs. secondary, which large bones are less critical, and which small bones determine life or death. Chinese forensic texts (*Xi Yuan Lu*) analyze injuries to determine fatal outcomes, offering finer bone analysis. The *Nei Jing* probes deeper, stating "Kidney generates Marrow, Marrow generates Bone," identifying Lumbar-Spine as primary bones and Limbs as secondary. Bones belong to Kidney-Water, Tendons to Liver-Wood. Tendons attach to bones (Water generates Wood); Bones rely on Tendons (Mother uses Son). Marrow in bones gathers at Juegu. Teeth are remnants of Bone; observing tooth eruption/loss indicates age and phases, responding to Kidney Qi. Thus, we understand Marrow generates Bone, not just morphology.
[Image: Brain Nerve Diagram]
This posterior brain nerve diagram. Western medicine has anterior diagrams but omits them because Brain Marrow is generated by Kidney, travels through the spine, and the Brain is governed by the Du Meridian. Anterior nerves are based on posterior ones.
[Image: Vessel Diagram]
These general vessels, according to the *Nei Jing*, correspond to the Ren Meridian. There are vessels on the back, but not drawn, as Blood is primarily governed by the Ren Meridian. Arteries may be hidden or visible, scattered or convergent, with variations in depth and convergence, which Western medicine does not mention.
[Image: Uterus Diagram]
The Ying (Nutritive) energy of the Uterus originates from the Kidney system. Below is a large membrane, connecting forward to the Bladder and backward to the Large Intestine, forming a central chamber. In men, Dan Tian/Qi Hai is also called Essence Chamber; in women, Uterus/Blood Sea. Inside the vagina, retracting reveals the lower opening of the Uterus, capable of contraction, also called Zi Zang. Zhang Zhongjing's references to "Zang Dryness" and "Zang Knot" pain radiating to genital tendons refer to this. Blood vessels surround it completely, omentum wraps it completely. One governs Qi, one governs Blood, intersecting here as the great source of generation.
Stomach, Large Intestine, Small Intestine, San Jiao, Bladder: These five are generated by Heaven Qi, excrete without storing, receive turbid Qi from the Zang organs, and are named "Transmission and Transformation Fu Organs" (Chuan Hua Zhi Fu).
Waste and solid matter are called Turbid Qi. These five organs transmit and transform it, excreting without retention, hence the name. San Jiao is discussed with Intestines and Stomach, proving San Jiao has physical substance. Later generations mistook it for an empty cavity, which is erroneous. See "San Jiao" section. Diagrams above.
The Po Men (Gate of Po) acts as an envoy for the Five Zang, preventing food/water from staying long.
Po Men is the Anus. Lung stores Po. The Anus connects upward to the Lung, hence the name. Lung is superior, governing all Zang organs; Po Men is inferior, allowing turbid matter from all Zang to exit. Thus, it is the Envoy of the Five Zang. Being the Po Men implies Lung governance; being the Envoy implies Lung controls the Five Zang. Western drawings of the male anus are very detailed due to surgical practices, but their technique is crude compared to Chinese expertise in treating hemorrhoids/fistulas without surgery.
Humans have four Seas: Sea of Marrow, Sea of Blood, Sea of Qi, and Sea of Food/Water, corresponding to the Four Seas. Brain is Sea of Marrow; Uterus is Sea of Blood; Dan Zhong (Chest Center) is Sea of Qi; Stomach is Sea of Food/Water.
Western medicine views Marrow as the master of perception/movement, claiming brain nerves reach organs/limbs to enable this. They know the function but not the origin of Brain Marrow. They discuss the egress of nerves but not the ingress of Marrow, hence no Western treatment for Marrow disorders. The spinal pathway of Marrow/nerves is the ingress route to the Brain. *Nei Jing* clearly states Kidney stores Essence, Essence generates Marrow. Tracing the path: Kidney system penetrates spine, generating Spinal Cord, which ascends to Brain to become Brain Marrow. The Brain is not the generator but the gatherer of Marrow, like the Sea gathers water. Once gathered, it disperses to organs/limbs for use. Like a treasury holds money, but people spend it; organs/limbs use Brain Marrow, not vice versa. Since Marrow generation depends on Kidney, tonifying Marrow requires treating Kidney. Liver Meridian enters Brain, crosses vertex, connects to eye system and Marrow. Disorders like dizziness, coma, wind-manic behavior should be treated via Liver, which treats Marrow. Brain connects to Nose, treatable via Lung. Marrow nerves enter Heart, treatable via Heart. Marrow nerves gather in Stomach, treatable via Stomach. Western medicine details Marrow extensively but lacks treatment methods, which is absurd. Uterus as Sea of Blood is detailed in "Tian Gui." Blood is generated from Stomach's food/water, transforms to fluid, goes up to Lung, nourishes Heart to become Blood, follows Chong/Ren meridians down to Uterus. Gathering in Uterus, it transforms Essence/Blood to circulate body. See "Tian Gui." Dan Zhong as Sea of Qi has two interpretations. One says Dan Tian is Sea of Qi (Uterus), where breathing roots, fitting the name. See "Bladder, San Jiao, Tian Gui, Ying/Wei." The other says Dan Zhong (Chest Center) is Sea of Qi, referring to Lung's inhalation/exhalation. Dan refers to the diaphragm membrane in the chest. Inside Dan Zhong are Pericardium and Lung. Previously, "Dan Zhong is the Official of Monarch" referred to Pericardium; here, "Dan Zhong is Sea of Qi" refers to Lung. Both are within the diaphragm, hence both named Dan Zhong. Connection between Diaphragm and Pericardium is detailed in "Twelve Officials." Connection to Lung requires explanation. Qi root is in Dan Tian below navel (a chamber in omental fat), traveling along navel sides, rising to form diaphragm (Dan), passing through chest cavity, connecting to Lung system. Qi exits via lung tubes. Cough causes chest itching/stagnation due to blocked Qi in diaphragm. Treatment of Dan Zhong refers to "Lung, Kidney, San Jiao, Pericardium." Stomach is Sea of Food/Water. Water generates Qi/Jin; Grain generates Ye/Blood. Waste goes to Large Intestine; residue to Bladder. See "Intestines, Bladder." Spleen and Stomach work mutually; see Spleen's function.
Chest and Abdomen are the outer walls of the Zang-Fu.
Highest in Chest is Lung. Below Lung is Heart and Pericardium. Pericardium connects to Lung system. Lung system connects to inner membranes, descending as the Great Diaphragm Membrane, encircling ribs, connecting to Liver, attaching to spine. Liver body is half above, half below diaphragm. Diaphragm attaches to spine, descending as Plate Oil (Ban You), connecting to Kidney system, then Net Oil (Wang You). Net Oil ascends to Small Intestine; Stomach descends to Large Intestine/Bladder, forming Abdomen. Spleen is behind Stomach, attached to Stomach, sitting on Net Oil. Net Oil is San Jiao. Upper Chest and Lower Abdomen connect via Net Oil, serving as pathways for Zang-Fu, hence "Chest and Abdomen are the Palace City of Zang-Fu." Anatomically: Upper Chest belongs to Lung; Between Pectorals belongs to Heart; Below Pectorals belongs to Stomach; Great Abdomen/Navel belongs to Spleen; Navel also belongs to Small Intestine; Below Navel belongs to Kidney; Bladder is also below navel, so Below Navel belongs to Bladder too. Large Intestine is behind Bladder, so Below Navel also belongs to Large Intestine. Layers must be distinguished. Blood Chamber is governed by Liver, larger than Bladder. Sides of lower abdomen are Shaofu (Lesser Abdomen), margins of Blood Chamber, belonging to Liver. Shaofu connects to Hypochondrium, also Liver. Hypochondrium connects to Ribs, belonging to Gallbladder. Regions are distinct, each in its place.
Abdomen and Chest divided into three levels. Upper Level (Chest) above Diaphragm, housing Heart, Lung, Pericardium. Heart/Pericardium connect downward to Liver/Kidney via oily membranes. Lung has thin coat connecting to chest interior; anterior membrane is Lung, connecting Middle/Lower Jiao. Lung system connects to Pericardium above, spine behind, chest-diaphragm front. Liver half above/below diaphragm. Stomach attaches to Lung system, passes through diaphragm, curved like bag. Below Stomach: Small Intestine, Large Intestine, Liver/Gallbladder. This Middle Level sits on oily membranes, i.e., Middle Jiao. Below Navel is Lower Level: Bladder, Uterus, Rectum, sitting on oily membranes, i.e., Lower Jiao. Later generations didn't understand "Jiao" comes from "Rao" (flesh radical), not knowing whole-body membranes are Three Rao, missing the essence of classics. Western medicine describes abdominal membranes comprehensively: lining abdominal wall, wrapping organs, forming fascia to bind organs. Liver, Stomach, Spleen, Small/Large Intestines, Rectum, Uterus, Testes fully wrapped. Cecum, Ileum, Colon loops, Rectum mid, Vagina, Bladder partially wrapped. Kidneys covered. Single organ wrap = Capsule; Double organ wrap = Connexional Membrane; Folded fascia = Fascia. Western detail on membranes confirms San Jiao theory, revealing essence.
[Image: Chest-Abdomen Diagram]
Dan Zhong is the Palace City of the Heart Master.
Previous mention of Dan Zhong as Sea of Qi referred to Lung. This mention of Dan Zhong as Palace City of Heart Master refers to Pericardium. Dan is Diaphragm; Pericardium resides in Diaphragm, hence Dan Zhong. It is the Palace City of Heart Master, assisting Heart in distribution. See "Twelve Officials."
[Image: Dan Zhong Diagram]
This is the diaphragm membrane below chest, attaching to spine, connecting to extremities of ribs left/right, middle leaf connecting to Jiuwei of chest. This is Diaphragm. Lower Dan connects to Abdomen; Upper Dan is thin membrane in chest, connecting to Heart system, named Pericardium or Heart Master. Pericardium is outer guard of Heart; Dan Zhong is outer guard of Pericardium. Shape hard to diagram, so Gallbladder diagram clarifies. Root of Dan attaches to spine, connects to Liver system, downward to Kidney system. Issuing from San Jiao/Shao Yang, distributing to Diaphragm.
Stomach is the Grand Granary.
Stomach receives grain, hence Grand Granary. Why it receives grain, see "Twelve Officials."
Throat and Small Intestine are Transporters.
Throat is above Stomach, transporting in; Small Intestine is below Stomach, transporting out. Both are envoys of Stomach. Treating Throat/Small Intestine should focus on Stomach.
Stomach has Five Orifices, the Gateways.
*Yi Lin Gai Cuo* says Stomach has three orifices: upper/lower for grain to Small Intestine, one for water to oily membrane. Western medicine says Stomach has micro-orifices throughout for water to connective network. I detailed this in "Stomach/San Jiao." Here, Five Orifices are more detailed. Upper orifice receives food/water. Lower orifice enters Small Intestine, transforming waste. Side orifice enters San Jiao/oily membrane, draining excess water. Central orifice connects to Spleen, transforming food/water. Upper orifice输 (transmits) to Lung, distributing essence/juice. Hence "Stomach Five Orifices are Gateways." Unknown since Tang/Song, even Western dissection isn't this precise.
[Image: Stomach Five Orifices Diagram]
Western medicine says Liver-Diaphragm and Chest-Diaphragm tendons hold Stom immobile. They don't know Chest-Diaphragm tendon connects San Jiao orifices, Liver-Diaphragm tendon runs up spine to Lung/Heart. *Nei Jing* says "Stomach has large collaterals connecting to Heart," and "Spleen/Stomach connected by membrane," thus connecting to Spleen. Western medicine sees form but not principle.
Lian Quan and Yu Ying are pathways of Jin-Ye.
Two acupoints under tongue. Foot-Shaoin Kidney governs Qi ascending, Qi is Water, so wherever Qi reaches, it is Jin-Ye. Kidney Jin must reach mouth for Qi-moisture to spread below. Zhang Zhongjing's *Shang Han Lun* emphasizes preserving Jin-Ye, relying on Qi transformation for life. Important! Lifting tongue reveals points, no diagram needed.
Waist and Spine are Major Joints of Body.
Waist penetrated by Kidney system; Spine traversed by Marrow nerves. Body joints governed by Kidney, generated by Marrow. Waist/Spine house Kidney/Marrow, hence major joints. Treating joints requires knowing their master. Western anatomy details spine well but misses that waist is crucial. All major bones originate from waist. Without understanding Kidney governs bones, analyzing bones is useless.
Limbs and Shins are Tubes of Body for Movement.
Limbs are arm joints; Shins are leg joints. Largest bones, hollow, named Tubes. Contain Marrow/Fat for movement, enabling walking/flying. Western medicine says limb marrow differs from brain/spinal marrow due to fat. Not realizing brain/spinal marrow disperses to limbs via muscles/tendons, with fat attaching to enter bones. Hence limbs contain fat. Fat governed by Spleen; Marrow by Kidney. Combined effort explains Spleen governs limbs, Kidney governs shins. Western diagrams limbs well but miss governance, leading to unclear treatment.
Genitals and Scrotum are Mechanisms of Body, Holders of Yin Essence, Pathways of Jin-Ye.
Genitals = Penis; Scrotum = Testicles. Mechanism like Western machinery, expelling Essence/Urine. Essence orifice connects to Kidney. Western claim testicles generate Essence is wrong. Eunuchs lack testicles but still emit Essence (verified by friend Wang Dongqiao). *Nei Jing* calls this "Holder of Yin Essence." Urine orifice connects to Bladder, storehouse of Jin-Ye, hence pathway of Jin-Ye. Ultimately, Genitals/Scrotum are Zong Jin (Major Tendons) of Liver, surrounded by Liver Meridian. Treatment focuses on Liver. Zong Jin binds bones.