而利机关。故人身之机关。皆听治于此。西医图阴器甚详。然此等物事。人人皆自具之。何待详图。但西医以剖割为治。
此处为地无多。非详不能下手。若内经仲景之法。针药灵妙。无取刀割之粗。故不须图。且西医图之。而究不知阴器所
主之妙理也。
咽喉者。水谷之道也。
咽喉乃胃之上口。在喉咙之后。主进水谷。故治咽以胃为主。病在咽。则水谷不得下。
喉咙者。气之所以上下者也。
肺之上管为喉咙。在咽之前。主气之呼吸。气不利。声音不利。病在喉也。
\r喉咙图\pt31a33.bmp\r
\r会厌图\pt31a34.bmp\r
西医名为总气管。自肺以下。分支入肾。透入丹田。主吸天阳薰蒸膀胱之水。化气上出。循腹至胸。从肺衣而复归
于总气管。气从前面出。从后面入。而皆由总气管。故曰所以上下也。
会厌者。音声之户也。
会厌在喉咽之两旁。能张能收。食入则收。掩其喉。音出则张开。故曰音声之户。乃喉之门也。当属肺。
西医名为声管。前为会厌。后为瓢韧骨。两旁皆有内皮。中衬筋膜。收放出声。四围有数十小核。生涕以润声管。
又云有上下二筋。下筋缓。上筋紧。收放出声。内经云。风寒客于会厌。则暴哑。正此筋不能收放也。
口唇者。声音之扇也。
唇开合而后语句清明。故曰声音之扇。口唇属脾。故有脾中风。唇缓失音之证。
舌者。声音之机也。
舌者。心之苗。言为心声。故舌能辨音。究音之所。故生则□□□□□□□。后能发音。
\r舌图\pt31a35.bmp\r
机者谓其伸缩转掉。声只是响出于喉。音则分宫商征角羽。其辨在舌。肾津上廉泉至英穴。以出于舌。则滑利。声
清。舌属心火。赖肾水济之。肾脉络舌。所以转舌也。
\r悬雍垂图\pt31a36.bmp\r
悬雍垂者。音声之关也。
喉间之上 。有如悬雍之下垂。俗名帝丁。音从此出。故曰音声之关。此属之肺。
余见哑人。皆无 上帝丁。盖会厌大张。无关闭则气不收束。气散而不能成音也。俗名咽舌。谓食入则掩其喉。不
令水谷入内也。然哑人无帝丁。水谷亦不得入气管中。则帝丁者。实主音声而为之关键也。居气管之口。当属于肺。
颃颡者。分气之所泄也。
颃颡即上 。气从此分出于口为唾。分出于鼻为涕。故曰分气之所泄也。
横骨者。神气所使。主发舌者也。
横骨在舌本。心存神而开窍于舌。故横骨为其所使。以为发舌之机。此数节详论咽喉口舌发音之道。可以得治法矣。
\r横骨图\pt31a37.bmp\r
此西医所图。名环韧骨。在会厌之下。当会厌。又有半边韧骨。名为会厌韧骨。与舌根相连。主发舌者也。韧骨以
膜相连。又有筋牵之。最灵动。以供心神肺气之所使神与气当分论。
五脏六腑之精。皆上注于目。
前言肝开窍于目。言其大要也。此言五脏六腑之精。皆上注于目。则分析更微矣。夫肝脉入脑。通于目系。故开窍
于目。至五脏六腑。所以通于目者。西医云脑气筋。通各脏腑。据此则各脏腑之精。循脑筋而上注于目也。
骨之精为瞳子。
瞳神属肾。故其色极黑。肾主骨故曰骨之梢为瞳子。凡病瞳子多是肾虚。
筋之精为黑眼。
肝主筋。肝之精汁。上注为眼黑珠。眼科书谓之风轮。亦以肝主风也。治黑珠。当以肝为主。
血之精为络。
白珠外有红肉裹之。而结于大眼角内者。即络也。乃血之精。属之于心。凡起血翳均当治心血。
气之精为白眼。
气属于肺白眼生病。多是肺受湿热。
肌肉之精为约束。
约束即眼皮。乃阳明。胃脉所绕。为脾经肌肉之精所结聚。凡是肿烂涩痒。皆脾经风湿热也。
裹结筋骨气血之精。而与脉并为系。上属于脑后出于项中。
此又总言目系入于脑中。而通于脑后。以见五脏之精。全由脑入目可以知治目之路径矣。大指治气轮血轮肉轮。药
气可由喉咙顽颡。而上通于脑。其路最捷易治。治黑珠必循肝脉而上入于脑其路略深。治瞳子必由肾督。脉而上入。于
脑其路更深未。易治也。
\r目图\pt31a38.bmp\r
西医有衣筋肌折之辨。亦云详矣。然不能分出脏腑所属。则不得其治法惟内经五层眼。皮为肉轮。红筋络之为血轮。
白珠为气轮黑珠为风轮。瞳子为水轮分此五脏则义有所归再者目系入脑而贯项后。所以瞳人反背。脑后可针虽西医未究
到此。
诸脉皆属于目。
太阳脉终目内 。少阳脉终目外 。阳明脉绕眼。终目下承泪穴。厥阴脉入脑而交于目系。肾之督脉。入脑通于目
系。手少阴心之脉。其支者。上挟咽系目系。惟太阴之脉。不上于目故曰诸脉皆属于目。
诸髓皆属于脑。
西医言手足骨中之髓。与脑髓不同。不知实发源于脑髓。散走诸骨。每骨节有筋脉油膜相连。故诸骨中之髓。杂有
油膜血丝。其实诸髓。皆属于脑。而脑髓又生于肾也。
诸筋皆属于节。
节者。骨节也。骨属肾水。筋属肝木。水生木。故骨节。之间亦生筋而筋又为骨之使也。凡病骨节。皆责于筋西医
详骨与髓。而于筋甚略。因彼但以运动属之脑气。不以为筋所主也。然使无筋。则骨不联。属又乌能运动哉。
诸血皆属于心。
血有肝藏脾统之说。然营运在脾。敛戢在肝。而生复周回均在于心观西医血管图。可知诸血皆属于心。详心生血条。
诸气皆属于肺。
气之源在肾。详膀胱天癸营卫条。而此云属肺者。以气之总管在肺。故肺主制节。司肾气之出纳。而又制节肝气。
使不得逆制节脾气使不得泄制节心气。使不得越肺之气治而各脏之气皆治矣。
人之血气精神者。所以奉生而周性命者也。
人之知觉性也。人之生死命也。性在心。故字从心。命在肾。故肾系曰命门。有此性命。人乃得生。其所以奉生而
周于性命之间者。则又赖乎精神。神藏于心。性之所在也。精藏于肾。命之所在也。究精所由生。则是气之变化究神所
由生。则是血之功用故先言血气。从言精神。而推极于性命中国注家。尚多囫囵。何况西医之泥于迹者哉。详心肾各条。
经脉者。所以行血气。而荣阴阳。濡筋骨。利关节者也。
内经名脉。西医名管其实一也。西医详绘管窍。然不能分出经名。不知十二经。与奇经八脉。达于周身。以行血气。
使内阴外阳筋骨关节无所不周病则按经施治。自然得效。经脉。以行气血则不得单指血管言也。按西医有脉鞘。是连膜
或筋膜包裹脉管回管脑筋不等。内经所谓经脉。亦非西医所能尽见。比如督脉是。行气者也。比如任脉是行血者也。二
脉已显然不同。安得执西说之死法以衡之。
卫气者所以温分肉充皮肤肥腠理司开阖者也。
卫气已详营卫条分。肉即在内之赤肉。与外之白肉。有分别者也。卫气由内达外。先从分肉而出。以温分肉后肉皮
肤最外一层。阳气由内充于外。以卫皮毛。此为卫气之能事也。详膀胱营卫条。腠理乃分肉之外。皮肤之内。油膜是也。
有绉纹。故曰腠理。内发于三焦。乃卫气所行之道路故气足则肥。卫气昼行于阳。则目张而寤气达于外。不畏风寒夜行
于阴则目闭而寐。气敛于内故必拥。被以卫阳。入里则畏外寒也。此皆卫气司开阖之验。详营卫太阳各条。西医不知也。
\r卫分肉图\pt31a39.bmp\r
此西医汗管汗核图也。言汗管。或藏腠中或隐腠下。缠如螺丝透至皮肤外。而汗出焉。然西医不知汗所从生。实在
膀胱化气由三焦连网。以达于皮毛也。凡人暑时。饮水多出汗亦多。而小便反少。是水从皮毛而泻。则不下走膀胱。足
见汗之根源。生于膀胱为卫气之所发泄。
\r皮毛图\pt31a40.bmp\r
此西人用显镜。托大毛皮之形。毛根附近有油核。是血脉散于膜中而成者也。又有汗核汗管。附毛而生。盖毛皆为
血之余而非。血所生也。血从气化。随卫气达于腠理。然后发出。故拔视毛根只见油与水而不见血也。
志意者。所以御精神。收魂魄。适寒温。和喜怒者也。
此又言重脾肾二者。一主先天。一主后天。为人身之本也肾藏志。志定则足以。御肾精御心。神使不得妄动。志定
则足以收肝魂收肺魄。使不得妄越。脾藏意。主思虑。故能令寒温适其宜喜怒。和其节志之与意。不綦重哉。西医但以
知觉。全归于脑。而七情不分。性命不辨。彼之志意与中国同。而何尝知志意所司哉。
是故血和则经脉流行。营覆阴阳。筋骨劲强关节清利矣。
女子经脉不流行。则月信错乱。周身作痛。男子虽无月信亦有经脉不流行之证。内外阴阳。十二经脉。皆血所营周
覆祷者也。筋骨关节皆血所贯注者也。故必血和而后能流行营覆。
必血和而后能劲强清利。反此者皆宜理血。此论营血。西医有血脉图。然但图血出之道。未图血回之管。又不能分
出十二经脉。无当于治。故不载之。夫彼所以不图回血管者。以一来一回纷而难辨也。夫彼既有难辨之处。宜其不知经
脉之说也。
\r血脉图\pt31a41.bmp\r
此西医脉管图。只是血营运而出之管。非回血管也。西人执此。辨中国十二经脉。及奇经八脉。以为无其事也。医
林改错。亦谓经脉无凭。不知彼皆剖割死人。安能复辨经穴。且经道非血管也。故内经言某经多血少气。某经多气少血。
足见经道。统血气而言不得。以血管气管当之也。西医言人别有自和脑筋随各脏腑而异用。或包筋包。骨。包血管。包
气管。或散或合西医此说似。即内经所言之经道惜西人不通华文。于内经未深考也。况任脉专。主血督脉专主气安得以
血管当经脉之说哉。
卫和则分肉解利。皮肤润泽。腠理致密矣。
此论卫气。已详上及膀胱条。
志意和。则精神专直。魂魄不散。悔怒不起。五脏不受邪矣。
志和则先天肾无病。意和则后天脾无病。故有此效。详上。
寒温和。则六腑化谷。风痹不作。经脉通利。肢节得安矣。
此节与上相联。乃申明脾藏意适寒温之义。寒温和则脾气冲和。故六腑能化水谷脾主肌肉。不作风痹等证。脾统血。
主肢节和则皆得通利而安矣。
卷首详论脏腑。其有未经论及者。皆补于此。人身之气化形质已赅备矣。虽西医剖视。而亦不及内经之精。
从而疏通人体关节枢纽。因此，人身体的所有机关枢纽，都受此（脑/神）主宰。西医对阴器描绘得非常详细。然而这些器官人人都有，何必需要详细绘图？只是西医以剖割作为治疗手段，此处空间狭小，不详细描绘就无法下刀。若是《内经》和张仲景的方法，针药灵妙，不需要粗陋的刀割手术，所以不需要绘图。况且西医虽然画了图，但终究不知道阴器所主管的精妙道理。
咽喉，是水谷进入的通道。
咽喉是胃的上口，位于喉咙之后，主要主管摄入水谷。因此治疗咽部疾病以治胃为主。如果病在咽，水谷就无法下行。
喉咙，是气上下通行的地方。
肺的上端连接处称为喉咙，位于咽之前，主要主管气的呼吸。如果气机不畅，声音就会不利，这就是喉部的病变。
[喉咙图]
[会厌图]
西医称之为总气管，从肺以下分支进入肾，透入丹田，主管吸入天阳之气来薰蒸膀胱中的水液，将其化为气向上排出，沿着腹部到达胸部，从肺衣（胸膜/肺表面）再次回归于总气管。气从前面出来，从后面进去，都由总气管经过，所以说它是气上下通行的地方。
会厌，是声音的门户。
会厌位于喉和咽的两旁，能够张开和闭合。进食时闭合，掩住喉咙；发声时张开，所以说它是声音的门户，也是喉的门。这应当归属于肺。
西医称之为声管，前方是会厌，后方是瓢韧骨（杓状软骨），两旁都有内皮，中间衬有筋膜，通过收放来发出声音。周围有数十个小核，分泌鼻涕样液体以润滑声管。又说有上下两条筋，下面的筋松弛，上面的筋紧张，通过收放来发出声音。《内经》说：“风寒客居于会厌，就会导致突然失音。”正是由于这两条筋不能正常收放所致。
口唇，是声音的扇叶。
嘴唇开合之后，语句才能清晰明白，所以说它是声音的扇叶。口唇属于脾，所以有“脾中风”导致嘴唇松弛、失音的证候。
舌头，是声音的机关。
舌头是心的苗窍，言语是心声的外露，所以舌能辨别声音，探究声音的来源。活着的时候……（原文缺字），后来能发出声音。
[舌图]
所谓“机关”，是指它的伸缩转动。声音只是从喉咙发出的响动，而音则分为宫、商、角、徵、羽五音，其辨别在于舌。肾津上达廉泉穴至英穴，流出于舌，则滑利，声音清脆。舌属于心火，依赖肾水的济助。肾脉络通于舌，所以能转动舌头。
[悬雍垂图]
悬雍垂，是声音的关键。
喉间上方，有如悬挂的雍肉下垂，俗名叫帝丁（小舌头）。声音从此发出，所以说它是声音的关键。这归属于肺。
我见过哑巴，都没有这个帝丁。大概是因为会厌张大，没有关闭之处，气就不能收束，气散逸而不能形成声音。俗名叫咽舌，说是食物进入时掩住喉咙，不让水谷进入内部。然而哑巴虽然没有帝丁，水谷也不能进入气管中，那么帝丁确实是主管声音并起到关键作用的东西。它位于气管的口部，应当归属于肺。
颃颡（háng sǎng，鼻咽部），是分泄气息的地方。
颃颡即上腭后部，气从这里分出，出口为唾沫，分出于鼻为鼻涕，所以说它是分泄气息的地方。
横骨，是神气所驱使，主管发动舌头的。
横骨在舌根处，心藏神且开窍于舌，所以横骨受其驱使，作为发动舌头的机关。这几节详细论述了咽喉、口、舌发音的道理，可以从中得到治疗方法。
[横骨图]
这是西医所绘制的图，名为环韧骨（环状软骨），位于会厌之下，正对着会厌。还有半边韧骨，名为会厌韧骨，与舌根相连，主管发动舌头。韧骨以膜相连，又有筋牵引它，非常灵动，以供心神和肺气驱使。神和气应当分开论述。
五脏六腑的精气，都上行灌注于眼睛。
前文说肝开窍于目，是讲其主要方面。这里说五脏六腑的精气都上行灌注于眼睛，分析得更加细致了。肝脉入脑，连通目系，所以开窍于目。至于五脏六腑之所以能连通于目，西医认为是脑气筋（神经）连通各脏腑。据此来看，各脏腑的精气，循着脑筋而上行灌注于眼睛。
骨的精气表现为瞳子（瞳孔）。
瞳神属于肾，所以颜色极黑。肾主骨，所以说骨的梢节表现为瞳子。凡是瞳子有病，多是肾虚。
筋的精气表现为黑眼（黑眼球）。
肝主筋，肝的精汁上行灌注成为眼的黑珠。眼科书中称之为风轮，也是因为肝主风。治疗黑珠，应当以治肝为主。
血的气精表现为络（血络/红血丝）。
白珠外面有红肉包裹，结聚在大眼角内的，就是络。这是血的气精，归属于心。凡是发生血翳，都应当治疗心血。
气的气精表现为白眼（巩膜）。
气属于肺，白眼生病，多是肺受湿热。
肌肉的气精表现为约束（眼睑）。
约束即眼皮，是阳明胃脉所环绕，由脾经肌肉的气精结聚而成。凡是肿胀、溃烂、干涩、瘙痒，都是脾经的风湿热邪所致。
包裹结聚筋骨气血的精气，并与脉一起构成目系，上行属于脑后，出于项中。
这又总括地说目系进入脑中，并连通于脑后，以此说明五脏的精气全由脑进入眼睛，可以知晓治疗眼睛的路径。大致来说，治疗气轮、血轮、肉轮，药气可以通过喉咙、颃颡，上行通达于脑，这条路最快捷，容易治疗。治疗黑珠必须循肝脉而上进入脑，这条路稍微深一些。治疗瞳子必须由肾督脉而上进入脑，这条路更深，不容易治疗。
[目图]
西医有衣、筋、肌、折的辨析，也说得很详细。但不能分出所属的脏腑，就得不到治疗方法。只有《内经》的五层眼说：皮为肉轮，红筋络为血轮，白珠为气轮，黑珠为风轮，瞳子为水轮。区分这五脏，义理就有了归属。再者，目系入脑并贯穿项后，所以瞳孔反而向后背。脑后可以针刺，虽然西医没有研究到这一点。
诸脉都归属于眼睛。
太阳脉终止于目内眦，少阳脉终止于目外眦，阳明脉环绕眼眶，终止于目下的承泣穴，厥阴脉入脑并交于目系，肾的督脉入脑连通于目系，手少阴心经的支脉，向上挟咽喉连系目系。只有太阴脉不上行至目，所以说诸脉都归属于眼睛。
诸髓都归属于脑。
西医说手足骨中的髓与脑髓不同，不知道其实都发源于脑髓，散布运行于各骨之中。每块骨节都有筋、脉、油膜相连，所以诸骨中的髓混杂有油膜和血丝。其实诸髓都归属于脑，而脑髓又生于肾。
诸筋都归属于节（骨节）。
节，就是骨节。骨属肾水，筋属肝木，水生木，所以在骨节之间也生筋，而筋又是骨的使役者。凡是骨节的病，都要责求于筋。西医详细论述骨与髓，而对筋论述很少，因为他们只把运动归于脑气，不认为由筋主宰。然而如果没有筋，骨头就无法连接，又怎么能运动呢？
诸血都归属于心。
血有肝藏脾统的说法，然而营运在脾，敛藏在肝，而生化和周流循环均在于心。观看西医血管图，可知诸血都归属于心。（详见心生血条）。
诸气都归属于肺。
气的源头在肾（详见膀胱天癸营卫条），而这里说归属于肺，是因为气的总管在肺，所以肺主治节，司管肾气的出纳，又制约肝气使其不逆，制约脾气使其不泄，制约心气使其不越。肺的气治理好了，各脏的气也就都治理好了。
人的血气精神，是用来奉养生命并周全性命活动的。
人的知觉性是性，人的生死是命。性在心，所以“性”字从心；命在肾，所以肾系称为命门。有了这个性命，人才能生存。用来奉养生命并周全于性命之间的，又依赖于精神。神藏于心，是性的所在；精藏于肾，是命的所在。探究精的产生来源，则是气的变化；探究神的产生来源，则是血的功用。所以先言血气，再言精神，进而推究至极于性命。中国注家大多囫囵吞枣，何况是拘泥于形迹的西医呢？（详见心肾各条）。
经脉，是用来运行血气，荣养阴阳，濡润筋骨，滑利关节的。
《内经》叫脉，西医叫管，其实是一样的。西医详细绘制了管窍，但不能分出经络名称，不知道十二经与奇经八脉通达周身，以运行血气，使内阴外阳、筋骨关节无所不到。生病时按照经络施治，自然有效。经脉以运行气血，所以不能单指血管而言。按西医说法，有脉鞘，是连膜或筋膜包裹脉管、回管、脑筋等不一。《内经》所说的经脉，也不是西医所能完全见到的。比如督脉，是运行气的；比如任脉，是运行血的。这两条脉已经明显不同，怎么能执着于西医的死板说法来衡量中医呢？
卫气，是用来温煦分肉，充实皮肤，肥厚腠理，司管汗孔开阖的。
卫气已在营卫条中详细分辨。“分肉”即内部的赤肉与外部的白肉有分别。卫气由内达外，先从分肉而出，以温煦分肉；后到达皮肤，这是最外层，阳气由内充于外，以护卫皮毛。这是卫气的功能。（详见膀胱营卫条）。腠理是分肉之外、皮肤之内，即油膜，有皱纹，所以叫腠理。内发于三焦，是卫气运行的道路。所以气足则腠理肥厚。卫气白天行于阳分，则眼睛睁开而清醒，气达于外部，不畏风寒；夜晚行于阴分，则眼睛闭合而睡眠，气收敛于内部，所以必须盖被子以护卫阳气，进入体内则畏惧外寒。这都是卫气司管开阖的验证。（详见营卫、太阳各条）。西医不知道这些。
[卫分肉图]
这是西医的汗管、汗核图。说汗管，有的藏在腠理中，有的隐于腠理下，缠绕如螺丝，透至皮肤外，然后出汗。然而西医不知道汗产生的根源，实在是在膀胱化气，由三焦连网，通达于皮毛。大凡人在暑天，饮水多，出汗也多，而小便反而少。这是因为水从皮毛泻出，就不向下流入膀胱，足以证明汗的根源生于膀胱，是卫气发泄的结果。
[皮毛图]
这是西人用显微镜放大后的毛皮形状。毛根附近有油核，是血脉散于膜中而成的。又有汗核、汗管，附着毛发而生。大概毛发都是血的余气所生，而非血直接生成。血随气化，随着卫气到达腠理，然后发出。所以拔视毛根，只见油和水而不见血。
志意，是用来驾驭精神，收敛魂魄，适应寒温，调和喜怒的。
这又强调脾肾二者，一主先天，一主后天，是人身的根本。肾藏志，志定则足以驾驭肾精，驾驭心神使其不妄动；志定则足以收敛肝魂、收敛肺魄，使其不妄越。脾藏意，主思虑，所以能使寒温适宜，喜怒调和。志与意，难道不重要吗？西医只把知觉全部归于脑，而不区分七情，不辨性命。他们的志意概念与中国相同，但何曾知道志意所主管的功能呢？
所以血调和，则经脉流行，营覆阴阳，筋骨劲强，关节清利。
女子如果经脉不流行，则月经错乱，周身疼痛。男子虽然没有月经，也有经脉不流行的证候。内外阴阳、十二经脉，都是血所营周覆盖的。筋骨关节都是血所贯注的。所以必须血调和而后能流行营覆，必血调和而后能劲强清利。与此相反的，都应该调理血。这是论营血。西医有血脉图，但只画出血流出的管道，没画出血液回流的管道，又不能分出十二经脉，对治疗没有帮助，所以不记载。他们之所以不画回流血管，是因为一来一回纷繁难辨。既然他们有难辨之处，难怪他们不知道经脉的说法。
[血脉图]
这是西医的脉管图，只是血液营运而出的管道，不是回流血管。西人执着于此，辩驳中国的十二经脉及奇经八脉，认为没有这回事。《医林改错》也说经脉无凭据，不知道他们都是解剖死人，怎么能再分辨经穴？而且经道不仅仅是血管。所以《内经》说某经多血少气，某经多气少血，足见经道是统括血气而言的，不能用血管气管来代替。西医说人有自和的脑筋，随各脏腑而异用，有的包筋、包骨、包血管、包气管，有的分散有的聚合。西医这种说法似乎就是《内经》所说的经道，可惜西人不通华文，对《内经》未深入考证。况且任脉专主血，督脉专主气，怎么能用血管来对应经脉的说法呢？
卫气调和，则分肉解利，皮肤润泽，腠理致密。
这是论卫气，已在上面及膀胱条中详述。
志意调和，则精神专直，魂魄不散，悔怒不起，五脏不受邪。
志和则先天肾无病，意和则后天脾无病，所以有此功效。（详见上文）。
寒温适宜，则六腑化谷，风痹不作，经脉通利，肢节得安。
这一节与上文相联，是申明脾藏意、适寒温的意义。寒温适宜则脾气冲和，所以六腑能化生水谷。脾主肌肉，不作风痹等证。脾统血，主肢节，调和则皆得通利而安宁。
卷首详细论述了脏腑，其中有未经论述的，都在这里补充。人身的气化形质已经完备了。虽然西医进行剖视，但也赶不上《内经》的精微。
thereby facilitating the joints and pivot mechanisms. Therefore, all the pivot mechanisms of the human body are governed by this (the brain/spirit). Western medicine depicts the genital organs in great detail. However, these organs are possessed by everyone; why is detailed drawing necessary? It is merely because Western medicine employs dissection as a treatment method. The space here is limited, and without detailed mapping, one cannot operate. In contrast, the methods of *Neijing* (The Yellow Emperor's Inner Canon) and Zhang Zhongjing rely on the spiritual efficacy of acupuncture and herbs, rendering crude surgical incisions unnecessary; thus, diagrams are not required. Moreover, although Western medicine has drawn them, they ultimately do not understand the subtle principles governing the genital organs.
The throat and pharynx (Yan Hou) serve as the pathway for water and food.
The throat and pharynx are the upper opening of the Stomach, located behind the larynx, and primarily govern the intake of water and food. Therefore, treating diseases of the pharynx focuses on the Stomach. If pathology resides in the pharynx, water and food cannot descend.
The larynx (Hou Long) is the passage through which Qi ascends and descends.
The upper connection to the Lung is called the larynx, located anterior to the pharynx, primarily governing respiratory Qi. If Qi flow is obstructed, voice becomes impaired; this constitutes pathology of the larynx.
[Larynx Diagram]
[Epiglottis Diagram]
Western medicine calls it the trachea. Branching from below the lungs, it enters the Kidney and penetrates into the Dantian. It governs the inhalation of celestial Yang Qi to steam the fluids in the Bladder, transforming them into Qi that ascends out. It follows the abdomen to the chest, returns from the lung coat (pleura/lung surface) to the trachea. Qi exits from the front and enters from the back, all passing through the trachea; hence it is said to be the place where Qi ascends and descends.
The epiglottis is the gate of sound.
The epiglottis is located on both sides of the larynx and pharynx; it can open and close. When eating, it closes to cover the larynx; when producing sound, it opens. Hence it is called the gate of sound, the door of the larynx. This should be attributed to the Lung.
Western medicine names it the voice tube. Anteriorly is the epiglottis, posteriorly is the arytenoid cartilage. Both sides have mucosa, lined internally with fascia, opening and closing to produce sound. Surrounding it are dozens of small nuclei secreting mucus to lubricate the voice tube. There are also superior and inferior muscles; the inferior muscle is lax, the superior is tense, contracting and relaxing to produce sound. *Neijing* states: "When wind-cold invades the epiglottis, sudden aphonia occurs." This is precisely due to the inability of these muscles to contract and relax properly.
The lips are the fan of sound.
Only when the lips open and close can speech be clear and distinct; hence they are called the fan of sound. The lips belong to the Spleen; therefore, there is a syndrome of "Spleen struck by Wind" causing flaccid lips and loss of voice.
The tongue is the mechanism of sound.
The tongue is the sprout of the Heart. Speech is the external expression of the Heart's mind; thus, the tongue can distinguish sounds and explore their origins. Upon life... [text missing], later it can produce sound.
[Tongue Diagram]
By "mechanism," we refer to its extension, retraction, and rotation. Sound is merely the resonance emanating from the larynx, whereas tone is divided into the five notes (Gong, Shang, Jue, Zhi, Yu), distinguished by the tongue. Kidney fluids ascend to the Lianquan and Ying acupoints, flowing out onto the tongue, making it slippery and the voice clear. The tongue belongs to Heart Fire, relying on Kidney Water for nourishment. The Kidney meridians connect to the tongue, enabling its movement.
[Uvula Diagram]
The uvula is the key to sound.
Above the larynx hangs a fleshy appendage, commonly known as the "Emperor's Ding" (uvula). Sound emerges from here; hence it is called the key to sound. This belongs to the Lung.
I have observed mute individuals who lack this "Emperor's Ding." Presumably, because the epiglottis remains wide open without a closure mechanism, Qi cannot be contained; scattered Qi fails to form sound. Commonly called the "swallowing tongue," it is said to cover the larynx upon swallowing to prevent food and drink from entering internally. However, even without the uvula, food and drink do not enter the trachea. Thus, the uvula truly governs sound and acts as a critical key. Located at the entrance of the trachea, it should be attributed to the Lung.
The nasopharynx (Hang Sang) is the outlet for distributing Qi.
The nasopharynx is the posterior part of the hard palate. Qi distributes from here: exiting the mouth as saliva, or exiting the nose as nasal discharge. Hence it is called the outlet for distributing Qi.
The hyoid bone is driven by Shen (Spirit) and Qi, governing the movement of the tongue.
The hyoid bone is at the root of the tongue. The Heart stores Shen and opens into the tongue; thus, the hyoid bone is driven by it, serving as the mechanism for tongue movement. These sections detail the principles of sound production in the throat, pharynx, mouth, and tongue, from which treatment methods can be derived.
[Hyoid Bone Diagram]
This diagram from Western medicine is named the cricoid cartilage, located below the epiglottis, facing it. There is also a half-cartilage named the aryepiglottic cartilage, connected to the tongue root, governing tongue movement. The cartilages are connected by membranes and pulled by tendons, being highly agile to serve the commands of Heart Shen and Lung Qi. Shen and Qi should be discussed separately.
The essence of the Five Zang and Six Fu organs all ascends to pour into the eyes.
Previously, it was stated that the Liver opens into the eyes, referring to the general principle. Here, stating that the essence of all Five Zang and Six Fu organs ascends to the eyes provides a more detailed analysis. The Liver meridian enters the brain and connects to the eye system, hence opening into the eyes. Regarding how the Five Zang and Six Fu connect to the eyes, Western medicine attributes this to "brain nerves" connecting to various organs. Based on this, the essence of each organ travels along the nerves to ascend and pour into the eyes.
The essence of Bone manifests as the pupil.
The pupil belongs to the Kidney, hence its color is extremely black. Since the Kidney governs bones, it is said that the extremity of bone manifests as the pupil. Pathologies of the pupil are mostly due to Kidney deficiency.
The essence of Sinew manifests as the black eye (cornea/iris).
The Liver governs sinews. The essence of the Liver ascends to form the black part of the eye. Ophthalmology texts call this the Wind Wheel, also because the Liver governs Wind. Treating the black eye should focus primarily on the Liver.
The essence of Blood manifests as the collaterals (blood vessels/conjunctival vessels).
Outside the white of the eye, red flesh wraps around and knots at the inner canthus; this is the collateral. It is the essence of Blood, belonging to the Heart. Any formation of blood nebulae (pterygium) should be treated by addressing Heart Blood.
The essence of Qi manifests as the white eye (sclera).
Qi belongs to the Lung. Diseases of the white eye are mostly due to Damp-Heat affecting the Lung.
The essence of Muscle manifests as the constraints (eyelids).
Constraints refer to the eyelids, surrounded by the Yangming Stomach meridian, formed by the aggregation of the Spleen meridian's muscle essence. Swelling, ulceration, dryness, and itching are all due to Wind-Damp-Heat in the Spleen meridian.
The essence of Wrapped Bone, Sinew, Qi, and Blood, combined with the vessels to form the eye system, ascends to belong to the back of the head and emerges from the neck.
This summarizes that the eye system enters the brain and connects to the back of the head, showing that the essence of the Five Zang organs fully enters the eyes via the brain, revealing the path for treating eye diseases. Generally, treating the Qi Wheel, Blood Wheel, and Flesh Wheel allows medicinal Qi to reach the brain via the throat and nasopharynx, a route that is most direct and easy to treat. Treating the black eye (Wind Wheel) must follow the Liver meridian up to the brain, a slightly deeper route. Treating the pupil (Water Wheel) must proceed via the Kidney and Du Meridian up to the brain, a deeper route that is harder to treat.
[Eye Diagram]
Western medicine distinguishes between coats, sinews, muscles, and fractures, detailing them thoroughly. However, failing to attribute them to specific Zang-Fu organs means failing to determine treatment methods. Only the *Neijing*'s five-layer eye theory—Skin as Flesh Wheel, Red Collaterals as Blood Wheel, White Eye as Qi Wheel, Black Eye as Wind Wheel, Pupil as Water Wheel—assigns meaning to the Five Zang. Furthermore, since the eye system enters the brain and passes through the nape, the pupils face backward. Acupuncture at the back of the head is possible, although Western medicine has not explored this.
All meridians belong to the eyes.
The Taiyang meridian ends at the inner canthus; the Shaoyang meridian ends at the outer canthus; the Yangming meridian surrounds the orbit and ends at Chengqi below the eye; the Jueyin meridian enters the brain and intersects with the eye system; the Kidney's Du Meridian enters the brain and connects to the eye system; the branch of the Hand-Shaoyin Heart meridian ascends along the throat to connect to the eye system. Only the Taiyin meridian does not ascend to the eyes. Hence, it is said that all meridians belong to the eyes.
All marrow belongs to the brain.
Western medicine claims that marrow in the limbs differs from brain marrow, unaware that all actually originate from the brain marrow and scatter throughout the bones. Each joint has sinews, vessels, and fatty membranes connecting them; thus, marrow in the bones is mixed with fatty membranes and blood filaments. In reality, all marrow belongs to the brain, and brain marrow is generated by the Kidney.
All sinews belong to the joints.
Joints refer to bone joints. Bones belong to Kidney Water, and sinews belong to Liver Wood. Water generates Wood; thus, sinews grow between bone joints, and sinews serve the bones. Pathologies of bone joints are attributed to sinews. Western medicine details bones and marrow but neglects sinews, attributing motion solely to "brain qi" rather than sinews. Yet without sinews, bones would not connect, nor could they move.
All blood belongs to the Heart.
There is a theory that the Liver stores blood and the Spleen controls it, yet circulation occurs in the Spleen, storage in the Liver, and generation and circulation reside in the Heart. Observing Western vascular diagrams confirms that all blood belongs to the Heart. (See section on Heart generating Blood).
All Qi belongs to the Lung.
The source of Qi is in the Kidney (see section on Bladder, Tian Gui, Ying and Wei). Here it says it belongs to the Lung because the Lung is the master controller of Qi. Thus, the Lung governs regulation, managing the entry and exit of Kidney Qi, regulating Liver Qi to prevent rebellion, regulating Spleen Qi to prevent leakage, and regulating Heart Qi to prevent hyperactivity. When Lung Qi is regulated, the Qi of all other organs is regulated.
Human Blood, Qi, Jing (Essence), and Shen (Spirit) are what sustain life and complete the activities of Xing (Nature) and Ming (Life Destiny).
Human perception is Xing (Nature); human life and death is Ming (Destiny). Xing resides in the Heart, hence the character contains "Heart." Ming resides in the Kidney, hence the Kidney system is called the Gate of Life (Ming Men). With this Xing and Ming, humans can live. What sustains life and completes Xing and Ming relies on Jing and Shen. Shen is stored in the Heart, the seat of Xing. Jing is stored in the Kidney, the seat of Ming. Investigating the origin of Jing reveals it is the transformation of Qi. Investigating the origin of Shen reveals it is the function of Blood. Thus, Blood and Qi are discussed first, then Jing and Shen, extending ultimately to Xing and Ming. Chinese commentators often gloss over this; how much less so the Westerners who cling to physical traces? (See sections on Heart and Kidney).
Meridians are used to circulate Blood and Qi, nourish Yin and Yang, moisten sinews and bones, and facilitate joints.
*Neijing* calls them Mai (Vessels/Meridians); Western medicine calls them tubes. They are essentially the same. Western medicine details the tubes but fails to name the meridians, ignoring that the Twelve Regular Meridians and Eight Extraordinary Vessels reach the whole body to circulate Blood and Qi, ensuring Yin within and Yang outside, covering sinews, bones, and joints. Treating disease according to meridians yields natural efficacy. Since meridians circulate Qi and Blood, they cannot be referred to solely as blood vessels. According to Western medicine, there are vessel sheaths, consisting of membranes or fascia wrapping vessels, return tubes, and nerves. The meridians described in *Neijing* are not entirely visible to Western observation. For example, the Du Meridian governs Qi; the Ren Meridian governs Blood. These two are clearly different. How can one rigidly apply Western theories to measure them?
Wei Qi (Defensive Qi) warms the fenrou (intermuscular spaces), fills the skin, thickens the couli (pores/cuticle), and controls the opening and closing of pores.
Wei Qi was detailed in the Ying and Wei section. "Fenrou" refers to the distinction between internal red meat and external white meat. Wei Qi moves from interior to exterior, first emerging from fenrou to warm it, then reaching the skin, the outermost layer. Yang Qi fills from inside out to protect the hair and skin. This is the function of Wei Qi. (See Bladder, Ying and Wei section). Couli lies outside fenrou and inside the skin, referring to fatty membranes with wrinkles. Originating internally from the Sanjiao (Triple Burner), it is the pathway for Wei Qi. Abundant Qi makes couli thick. Wei Qi travels in Yang during the day, causing eyes to open and wakefulness, with Qi reaching the exterior to resist wind and cold. It travels in Yin at night, causing eyes to close and sleep, with Qi converging internally; thus, one must cover oneself to protect Yang, fearing external cold when inside. These are proofs of Wei Qi controlling opening and closing. (See Ying and Wei, Taiyang sections). Western medicine is unaware of this.
[Wei Fenrou Diagram]
This is the Western diagram of sweat glands and nuclei. Sweat glands are either hidden in couli or beneath it, coiled like screws penetrating to the skin surface to excrete sweat. However, Western medicine does not know the source of sweat. It truly arises from Qi transformation in the Bladder, connecting via the Sanjiao network to reach the skin and hair. In summer, drinking more water leads to more sweating and less urination. This shows water is discharged from the skin, not flowing down to the Bladder, proving that sweat originates in the Bladder and is excreted by Wei Qi.
[Skin/Hair Diagram]
This is the microscopic enlargement of skin and hair by Westerners. Near the hair root are oil nuclei, formed by blood vessels scattering into membranes. There are also sweat nuclei and tubes attached to hair. Hair is essentially the surplus of Blood, generated by Qi. Blood transforms into Qi, following Wei Qi to the couli before emerging. Thus, examining the hair root reveals only oil and water, not blood.
Zhi (Will) and Yi (Intent) are used to control Spirit, gather Hun and Po, adapt to cold and heat, and harmonize joy and anger.
This emphasizes the Spleen and Kidney again. One governs congenital constitution, the other postnatal constitution; together they are the root of the body. The Kidney stores Zhi. A settled Zhi can control Kidney Essence and Heart Shen, preventing reckless movement. A settled Zhi can gather Liver Hun and Lung Po, preventing reckless dispersion. The Spleen stores Yi, governing thought, allowing adaptation to cold and heat and harmony of joy and anger. Are Zhi and Yi not important? Western medicine attributes perception solely to the brain, failing to distinguish the Seven Emotions or differentiate Xing and Ming. While their concept of Will/Intent aligns with China's, they do not understand the functions governed by Zhi and Yi.
Therefore, when Blood is harmonious, meridians circulate, nourishing Yin and Yang, resulting in strong sinews and bones and smooth joints.
If women's meridians do not circulate, menstruation becomes irregular, and the whole body aches. Although men lack menstruation, they also suffer from non-circulating meridians. Internal and external Yin and Yang, and the Twelve Meridians, are all nourished and covered by Blood. Sinews and bones are irrigated by Blood. Thus, only when Blood is harmonious can it circulate and nourish. Only when Blood is harmonious can sinews and bones be strong and joints smooth. Opposite conditions require regulating Blood. This discusses Ying Blood. Western medicine has vascular diagrams but only draws efferent vessels, not afferent ones, and fails to distinguish the Twelve Meridians, offering little therapeutic value, hence omitted. They omit venous return because distinguishing inflow and outflow is complex. Given this difficulty, it is no wonder they ignore the theory of meridians.
[Blood Vessel Diagram]
This Western vascular diagram shows only efferent blood vessels, not veins. Clinging to this, Westerners refute the existence of China's Twelve Meridians and Eight Extraordinary Vessels. *Yi Lin Gai Cuo* also claims meridians are unsubstantiated, not realizing that dissecting corpses prevents the identification of acupoints. Moreover, meridians are not merely blood vessels. *Neijing* states some meridians have abundant Blood and little Qi, others abundant Qi and little Blood, proving meridians encompass both Qi and Blood and cannot be equated with blood or air tubes. Western medicine speaks of self-healing nerves varying by organ, wrapping sinews, bones, vessels, or airways, dispersing or converging. This seems akin to the meridians in *Neijing*, but unfortunately, Westerners do not read Chinese well and have not studied *Neijing* deeply. Besides, the Ren Meridian specifically governs Blood, and the Du Meridian specifically governs Qi; how can blood vessels equate to meridians?
When Wei Qi is harmonious, fenrou is unobstructed, skin is moist, and couli is dense.
This discusses Wei Qi, detailed above and in the Bladder section.
When Zhi and Yi are harmonious, Spirit is focused, Hun and Po are gathered, regret and anger do not arise, and the Five Zang are not invaded by pathogens.
Harmonious Zhi means the congenital Kidney is healthy; harmonious Yi means the postnatal Spleen is healthy, yielding these effects. (See above).
When cold and heat are appropriate, the Six Fu transform grain, wind-bi does not occur, meridians are unobstructed, and limbs and joints are peaceful.
This section links with the previous, clarifying the meaning of Spleen storing Yi and adapting to cold and heat. Appropriate cold and heat lead to harmonious Spleen Qi, allowing the Six Fu to transform water and grain. The Spleen governs muscles, preventing wind-bi syndromes. The Spleen controls Blood and governs limbs/joints; when harmonious, they are unobstructed and peaceful.
The beginning of the volume detailed the Zang and Fu organs. Anything not discussed there is supplemented here. The Qi transformation and morphology of the human body are now complete. Although Western medicine performs dissections, they do not match the subtlety of *Neijing*.