\r仰人骨度部位图\ps98a3.bmp\r
\r伏人骨度部位图\ps98a4.bmp\r
\r改正内景之图\ps98a5.bmp\r
心系七节，七节之旁中有小心，以肾系十四椎下，由下而上亦七节。
《内经》无命门之名。命门始于越人《三十六难》，而曰肾有两，左为肾，右为命
门，男子藏精，女子系胞。夫右肾既藏男子之精，则左肾将藏何物？女子之胞，何独偏
系于右耶？盖命门居两肾之中，而不偏于右，即妇人子宫之门户也。子宫者，肾脏藏
精之府也，当关无气海之间，男精女血，皆聚于此，为先天真一之气，所谓坎中之真
阳，为一身生化之源，在两肾中间而不可偏于右。两肾属水，有阴阳之分，命门属火，
在二阴之中。《脉经》以肾脉配两尺，但当云左尺主真阴，右尺主真阳，而命门则为阳
气之根，随三焦相火，以同见于右尺则可耳。若谓左主于肾，而右为为命门，此千古
传说之伪也。
冲任皆起于胞中，而上行于皆里，即子宫也，为男子藏精之所，惟女子于此受孕，
因名为胞，旧图有精道循脊背，过肛门，且无子宫命门之象，皆误也。今改正之。
肺者，相傅之官，治节出焉，为生气之源，其形四垂，附着于脊之第三椎，中有二
十四空，行列分布，以行诸脏之气，为脏之长，为生气之源，为心之盖。是经多气少
血，其合皮也，其荣毛也，开窍于鼻。《难经》曰∶肺重三斤三两，六叶二耳，凡八
叶，主藏魄。肺叶白莹，谓为华盖，以覆诸脏虚如蜂巢。下无透窍，吸之则满，呼之则
虚，一呼一吸，消息自然，司清浊之运化，为人身之橐龠。寅时气血注于肺。
\r肺图\ps98a6.bmp\r
肺者，市也，百脉朝会之所也。凡饮食入胃，不敢自专地道，卑而上行，朝于肺，肺乃大
道，下济而光兴。
大肠为传道之官，变易出焉，上受胃腑之糟粕，下输于广肠，旧谷出而新谷可进，
故字从内。易，又畅也，通畅水谷之道也。回肠当脐，左回十六曲，大四寸，径一寸
半，长二丈一尺，受谷一斗，水七升半。广肠傅脊，以受回肠，乃出滓秽之路，大八
寸，径二寸，寸之大半，长二尺八寸，受谷九升三，右八分合之一，是经多气多血。
《难经》曰∶大肠二斤十二两，肛门重十二两。按∶回肠者，以其回叠也；广肠者，回
肠之更大者；直肠，又广肠之本节也，下连肛门，是为谷道，后阴一名魄门，总皆大肠
也。
卯时气血注大肠。
胃者，仓廪之官，五味出焉，水谷气血之海也。胃大一尺五寸，径二寸，长二尺六
寸，横屈受水谷三斗五升，其中之谷，常留二斗，水一斗五升，两满。是经常多气多
血。《难经》曰∶胃重二斤一两。辰时气血注于胃。
\r大肠图\ps98a7.bmp\r
大肠上口即小肠下口
\r胃图\ps98a8.bmp\r
胃之上口名曰贲门，饮食之精气从此上输于脾肺，宣播正诸脉。胃者，汇也，号为都市，五味
汇聚，何所不容？万物归土之义也。
胃之下口即小肠，上口名曰幽门。
脾者，仓廪之官，五味出焉。形如刀钱，与胃同膜，而附其上之左俞，当十一椎
下，闻声则动，动则磨胃而主运化，其合肉也，其荣唇记，开窍于耳，是经多气少血。
《难经》曰∶脾重二斤三两，广扁三寸，长五寸，有散膏半斤，主裹血，温五脏，主藏
意与智。滑氏曰∶掩乎太仓。华元化曰∶脾主消磨五谷，养于四傍。已时气血注于脾。
\r脾图\ps98a9.bmp\r
遗篇《刺法论》曰∶脾为谏议之官，知周出焉。
脾者，卑也。在胃之下，裨助胃气以化谷也。脾胃属土，俱从田字，胃俱正中，田字亦中，
脾处于右，田亦偏右。
心包络一经，《难经》言其无形。一滑伯仁曰∶心包络一名手心，主以脏象，校之
在心下，横膜之上，竖膜之下，其与横膜相粘而黄脂裹者心也，脂膀之外，有细筋膜如
丝，与心肺相连者心包也。此说为是，言无形者非。又按《灵兰秘曲论》下，“十二官
独少心包，一官而多膻中者，臣使之官，喜乐出焉”一段，今考心包藏居膈上，经始胸
中，正值膻中之所，位居相上，代君行事，贵臣使也。此一官即心包无疑矣。戌时气血
注心包。
\r心包络图\ps98a10.bmp\r
包络者，护卫心主，不使浊气干之，正犹君主有当城也。
心者，君主之官，神明出焉。心居肺管之下，膈膜之上，附着脊之第五椎。是经常
少血多气，其合脉也，其荣色也，开窍于舌。《难经》曰∶心重十二两，中有七孔三
毛，盛精汗三合，主藏神。心象尖圆，形如莲蕊，其中有窍，多寡不同，以导引天真之
气，下无透窍，上通乎舌，其有四系，以通四脏，心外有赤黄裹脂，是为心包络，心下
有膈膜与脊胁周旋，相着遮蔽，浊气使不得上熏心肺也。午时气血注于心。
\r心图\ps98a11.bmp\r
心者，惺也。言心气旺则惺惺而运其神明也。卮言曰心，深也，言深居高拱，相火代之行事也。
小肠者，受盛之官，化物出焉。后附于脊，前附于脐上，左回叠积十六曲，大二寸
半，径八分，分之少半长二丈二尺，受谷二斗四升，水六升三合之大半。小肠上口，在
脐上二寸，近脊，水谷由此而入，复下一寸，外附于脐，为分水穴，当小肠下口，至
是而泌别清浊，水液渗入膀胱，滓秽而入大肠。是经多血少气。《难经》曰∶重二斤十
四两。未时气血注小肠。
\r小肠图\ps98a12.bmp\r
小肠上口即胃之下口
小肠下口即大肠上口名曰阑门
膀胱者，州都之官，津液藏焉，气化则能出矣。膀胱当十九椎，居肾之下，大肠之
前，有下口，无上口，当脐上一寸，水分穴处，为小肠下口，乃膀胱上际，水液由此别
回，肠随气泌渗而入，其出其入，皆由气化。入气不化，则水归大肠，而为泄泻；出
气不化，则闭塞下窍，而为癃肿。后世诸书，有言其有上口无下口，有言上下俱有口
者，皆非。是经多血少气。《难经》曰∶膀胱重九两二钱，纵广九寸，盛溺九升九合，口广
二寸半。申时气血注膀胱。
\r膀胱图\ps98a13.bmp\r
下连前阴，尿之所出。
膀胱者，言其横于前阴之旁，以通水也。胱者，言其质之薄而明也。合而言之，
以其出虚而实旁通水道，通身虚松，可以蓄水，渐渍而渗入胞中，胞满而尿出也。
肾者，作强之官，技巧出焉。肾附于脊之十四椎下，是经常少血多气，其合骨也，
其荣发也，开窍于二阴。《难经》曰∶肾有两枚，重一斤二两，藏精与志。华元化曰∶
肾者，精神之舍，性命之根。肾有两枚，形如豇豆相并，而曲附于脊之两膀，相去各一
寸五分，外有黄脂包裹，各有带二条，上条系于心，下条趋脊下大骨，在脊骨之端，如
半手许，中有两穴，是肾经带多处，上行春髓，至脑中，连于髓海。酉时气血注于肾。
\r肾图\ps98a14.bmp\r
肾者，任也，主骨而任周身之事，故强弱系之。《甲乙经》曰∶肾者，引也，能引
气通于骨髓。危言曰∶肾者，神也。妙万物而言也。
命处于中，两肾左右开合，正如门中张阑，故曰命门，一阳处二阴之间，所以成坎
也。静而合，涵养乎一阴之真水，动而开，鼓舞乎龙雷之相火，静为阳本，阴为阳基也。
胆者，中正之官，决断出焉。《难经》曰∶胆在肝之短叶间，重三两三铢，长二
寸，盛精汁三合，水色金精，无出入窍，不同六腑传化，而为清净之腑，受水之气，与
坎同位，悲则泪出者，水得火而煎，阴必从
阳也。是经多血少气。华元化曰∶胆者，中清之腑，号曰将军，主藏而不泻。子时气血
注于胆。
\r胆图\ps98a15.bmp\r
《六节脏象论》曰∶凡十一脏皆取决于胆也。
胆者，担也，犹人之正直无私，有力量，善能担当者也。危言曰∶胆者，担也。
清净之府，无所受输，淡淡然者也。
肝者，将军之官，谋虑出焉。肝居膈下，并胃着脊之九椎。是经多血少气，其合
筋也，其荣爪也，主脏魂，开窍于目，其系上络心肺，下亦无窍也。《难经》曰∶肝重
四斤四两，左三叶，右四叶，凡七叶。滑氏曰∶肝之为脏，其治在左，其藏在左胁左肾
之前，并胃着脊之第九椎也。丑时气血注于肝。
\r肝图\ps98a16.bmp\r
肝者，干也。其性多动而少静，好干犯他脏者也。
三焦者，决渎之官，水道出焉。是经少血多气。
《中脏经》曰∶三焦者，人之三元之气也。主升降出入，总领五脏六腑，营卫经
络，内外左右上下之气。三焦通则内外左右上下皆通，其于周身灌体和内调外，营左养
右，导上宜下，号曰中请之府，莫大于此也。形色最赤，总护诸阳，非无状而空有名
者也。亥时气血注三焦。
\r三焦图\ps98a17.bmp\r
仰面人体骨骼度量部位图\ps98a3.bmp\r
俯卧人体骨骼度量部位图\ps98a4.bmp\r
改正内脏结构图\ps98a5.bmp\r
心通过十四节脊椎相连，在第十四节脊椎的旁边有“小心”（指心包或命门相关部位），因为肾系于第十四节脊椎之下，从下往上数也是七节。
《黄帝内经》中没有“命门”这一名称。“命门”一词始于扁鹊（越人）的《难经·三十六难》，其中说肾脏有两个，左边是肾，右边是命门，男子在此藏精，女子在此系胞宫。既然右肾既藏男子的精，那么左肾将藏什么？女子的胞宫为何唯独偏系于右侧呢？其实命门位于两肾之间，并不偏向右侧，它就是妇女子宫的门户。子宫，是肾脏藏精的府库，位于关元穴与气海穴之间，男精女血都汇聚于此，这是先天的真一之气，也就是所谓坎卦中的真阳，是一身生化之源，位于两肾中间而不可偏向右侧。两肾属水，有阴阳之分，命门属火，位于二阴之中。《脉经》将肾脉配属于两尺部，但应当说左尺主真阴，右尺主真阳，而命门则是阳气的根本，随着三焦相火，一同显现于右尺脉上是可以的。如果说左主肾，右为命门，这是千古流传的错误说法。
冲脉和任脉都起于胞中，向上行于脊里，也就是子宫，这是男子藏精的地方，只有女子在此受孕，因此称为胞。旧有的图中有精道循行于脊背，经过肛门，且没有子宫和命门的形象，都是错误的。现在予以改正。
肺，是相傅之官，治理调节功能由此产生，是生成宗气的源头，其形状四垂，附着于脊柱第三椎处，中间有二十四孔，行列分布，以运行各脏腑的气，是五脏之长，是生气之源，是心的覆盖物。这条经脉多气少血，外合于皮，其荣华表现在毛发，开窍于鼻。《难经》说：肺重三斤三两，六叶两耳，共八叶，主藏魄。肺叶洁白晶莹，被称为华盖，用来覆盖诸脏，内部空虚如同蜂巢。下部没有透气的孔窍，吸气时充满，呼气时虚空，一呼一吸，呼吸自然，主管清浊之气的运化，是人身的橐龠（风箱）。寅时气血注入肺。
\r肺图\ps98a6.bmp\r
肺，意为市，是百脉朝会的地方。凡是饮食进入胃，不敢独自占据地道，而是卑微地向上运行，朝会于肺，肺乃是大道，向下济助并光兴万物。
大肠，是传道之官，变化排泄由此产生，上部接受胃腑的糟粕，下部输送到广肠，旧的谷物排出后新的谷物才能进入，所以“易”字从内。易，又是通畅的意思，即通畅水谷的道路。回肠正当肚脐，向左回旋十六个弯曲，宽四寸，直径一寸半，长二丈一尺，能容纳谷物一斗，水七升半。广肠附着于脊柱，以接收回肠，是排出渣滓秽物的道路，宽八寸，直径二寸，加上大半寸，长二尺八寸，能容纳谷物九升又八分之七，这条经脉多气多血。《难经》说：大肠重二斤十二两，肛门重十二两。按：回肠，是因为它回旋重叠；广肠，是比回肠更大的部分；直肠，又是广肠的本节，下部连接肛门，这叫做谷道，后阴一名魄门，总括起来都是大肠。
卯时气血注入大肠。
胃，是仓廪之官，五味由此出，是水谷气血的海。胃大一尺五寸，径二寸，长二尺六寸，横向屈曲能受纳水谷三斗五升，其中的谷物，常留二斗，水一斗五升，达到满的状态。这条经脉多气多血。《难经》说：胃重二斤一两。辰时气血注入胃。
\r大肠图\ps98a7.bmp\r
大肠上口即小肠下口。
\r胃图\ps98a8.bmp\r
胃的上口名叫贲门，饮食的精气从此向上输注于脾肺，宣发播散于诸脉。胃，汇也，号称都市，五味汇聚，有什么不能容纳？这是万物归土的意义。
胃的下口即小肠，上口名叫幽门。
脾，是仓廪之官，五味由此出。形状像刀钱，与胃同膜，附着在胃左上俞，当第十一椎之下，听到声音就会动，动了就磨动胃从而主导运化，外合于肉，其荣华表现在嘴唇，开窍于耳，这条经脉多气少血。《难经》说：脾重二斤三两，广扁三寸，长五寸，有散膏半斤，主裹血，温养五脏，主藏意与智。滑寿说：掩盖着太仓。华佗说：脾主消磨五谷，滋养四旁。巳时气血注入脾。
\r脾图\ps98a9.bmp\r
遗篇《刺法论》说：脾是谏议之官，知周由此产生。
脾，卑也。在胃之下，裨助胃气以消化谷物。脾胃属土，都从田字，胃居正中，田字亦居中，脾处于右侧，田字也偏右。
心包络这一经，《难经》说它无形。滑伯仁说：心包络又名手心，主要依据脏象来定，考证它在心下，横膈膜之上，竖膈膜之下，与横膈膜粘连并被黄脂包裹的是心，脂膜之外，有细筋膜如丝，与心肺相连的是心包。这种说法是正确的，说无形的就不对了。又查考《灵兰秘典论》下文，“十二官独少心包，一官而多膻中者，臣使之官，喜乐出焉”这一段，现在考证心包藏居于膈上，经脉起始于胸中，正值膻中之所，位居宰相之上，代君主行事，是尊贵的臣使。这一个官职就是心包无疑了。戌时气血注入心包。
\r心包络图\ps98a10.bmp\r
包络，护卫心主，不让浊气干扰它，正犹如君主有城墙保卫。
心，是君主之官，神明由此产生。心居于肺管之下，膈膜之上，附着于脊柱第五椎。这条经脉常少血多气，外合于脉，其荣华表现在面色，开窍于舌。《难经》说：心重十二两，中有七孔三毛，盛精汗三合，主藏神。心象尖圆，形状像莲蕊，其中有窍，多少不同，以引导天真之气，下部没有透窍，上部通于舌，它有四个系，以通达四脏，心外有赤黄色的裹脂，这就是心包络，心下有膈膜与脊胁周围旋转，相互附着遮蔽，使浊气不得向上熏蒸心肺。午时气血注入心。
\r心图\ps98a11.bmp\r
心，惺也。说心气旺盛则惺惺然运化其神明。卮言说心，深也，说心深居高拱，由相火代替行事。
小肠，是受盛之官，化物由此产生。后附着于脊，前附着于脐上，向左回旋叠积十六个弯曲，大二寸半，径八分，加上一分的少半，长二丈二尺，受纳谷物二斗四升，水六升三合的大半。小肠上口，在脐上二寸，近脊，水谷由此进入，再下一寸，外附于脐，为分水穴，正当小肠下口，到这里而泌别清浊，水液渗入膀胱，渣滓秽物而入大肠。这条经脉多血少气。《难经》说：重二斤十四两。未时气血注入小肠。
\r小肠图\ps98a12.bmp\r
小肠上口即胃之下口。
小肠下口即大肠上口，名叫阑门。
膀胱，是州都之官，津液藏焉，气化后才能排出。膀胱当第十九椎，居于肾之下，大肠之前，有下口，无上口，当脐上一寸，水分穴处，是小肠下口，乃膀胱上际，水液由此分别回流，随气泌渗而入，其出其入，都由气化决定。如果入气不化，则水归大肠，而为泄泻；如果出气不化，则闭塞下窍，而为癃肿。后世诸书，有说它有上口无下口的，有说上下都有口的，都不对。这条经脉多血少气。《难经》说：膀胱重九两二钱，纵广九寸，盛尿九升九合，口广二寸半。申时气血注入膀胱。
\r膀胱图\ps98a13.bmp\r
下部连接前阴，是尿液排出的地方。
膀胱，是说它横于前阴之旁，以通水道。胱者，是说它的质地薄而透明。合而言之，因为它出虚而实，旁通水道，通身虚松，可以蓄水，逐渐浸渍而渗入胞中，胞满而尿出。
肾，是作强之官，技巧由此产生。肾附着于脊柱第十四椎之下，这条经脉常少血多气，外合于骨，其荣华表现在头发，开窍于二阴。《难经》说：肾有两枚，重一斤二两，藏精与志。华佗说：肾，是精神的房舍，性命的根本。肾有两枚，形状像豇豆并列，弯曲附着于脊柱两侧的膀骨，相距各一寸五分，外有黄脂包裹，各有两条带子，上条系于心，下条趋向脊柱下大骨，在脊骨之端，约半手许，中间有两个穴位，是肾经带脉多处，上行至髓，至脑中，连于髓海。酉时气血注入肾。
\r肾图\ps98a14.bmp\r
肾，任也，主骨而承担周身之事，所以强弱系于它。《甲乙经》说：肾，引也，能引气通于骨髓。危言说：肾，神也。妙万物而言。
命处于中间，两肾左右开合，正如门中张设的门闩，所以叫命门，一阳处于二阴之间，所以构成坎卦。静时闭合，涵养一阴的真水，动时开启，鼓舞龙雷之相火，静为阳之本，阴为阳之基。
胆，是中正之官，决断由此产生。《难经》说：胆在肝之短叶间，重三两三铢，长二寸，盛精汁三合，水色金精，无出入窍，不同于六腑传化，而为清净之腑，受水之气，与坎同位，悲伤则泪出，是水得火而煎，阴必从阳。这条经脉多血少气。华佗说：胆，是中清之腑，号曰将军，主藏而不泻。子时气血注入胆。
\r胆图\ps98a15.bmp\r
《六节脏象论》说：凡十一脏皆取决于胆。
胆，担也，犹如人的正直无私，有力量，善于担当。危言说：胆，担也。清净之府，无所受输，淡淡然的。
肝，是将军之官，谋虑由此产生。肝居于膈下，并胃附着于脊柱第九椎。这条经脉多血少气，外合于筋，其荣华表现在指甲，主藏魂，开窍于目，其系上络心肺，下也无窍。《难经》说：肝重四斤四两，左三叶，右四叶，共七叶。滑寿说：肝作为脏，其治所在左，其藏在左胁左肾之前，并胃附着于脊柱第九椎。丑时气血注入肝。
\r肝图\ps98a16.bmp\r
肝，干也。其性多动而少静，好侵犯其他脏腑。
三焦，是决渎之官，水道由此产生。这条经脉少血多气。
《中脏经》说：三焦，是人的三元之气。主升降出入，总领五脏六腑，营卫经络，内外左右上下之气。三焦通则内外左右上下皆通，对于周身灌体和内调外，营左养右，导上宜下，号称中清之府，没有比它更大的了。形色最红，总护诸阳，不是无状而空有名号的。亥时气血注入三焦。
\r三焦图\ps98a17.bmp\r
Anterior View of Bone Measurements\ps98a3.bmp\r
Posterior View of Bone Measurements\ps98a4.bmp\r
Corrected Diagram of Internal Organs\ps98a5.bmp\r
The Heart is connected through fourteen vertebral segments. Beside the fourteenth segment lies the "Xiao Xin" (Small Heart, referring to the pericardium or Mingmen-related area), as the Kidneys are connected below the fourteenth vertebra, counting upwards also spans seven segments.
The *Huangdi Neijing* does not mention the term "Mingmen" (Gate of Life). The concept originates from Bian Que's (*Yue Ren*) *Nan Jing* (Classic of Difficult Issues), Chapter 36, which states that there are two kidneys: the left is the Kidney, and the right is the Mingmen. In men, it stores essence; in women, it connects to the uterus. If the right kidney stores male essence, what does the left kidney store? Why is the female uterus exclusively attached to the right? Actually, the Mingmen is located between the two kidneys, not biased to the right; it serves as the gateway to the uterus in women. The uterus is the mansion where the Kidneys store essence, situated between the Guanyuan (Passport) and Qihai (Sea of Qi) acupoints. Male essence and female blood gather here, constituting the primordial True One Qi, also known as the True Yang within the Kan trigram. It is the source of bio-transformation for the whole body, located between the two kidneys and cannot be biased to the right. The two kidneys belong to Water, having Yin and Yang distinctions, while the Mingmen belongs to Fire, situated among the lower orifices. The *Mai Jing* (Pulse Classic) associates the Kidney pulse with both Chi positions, but it should be stated that the Left Chi governs True Yin, and the Right Chi governs True Yang. The Mingmen is the root of Yang Qi, accompanying the Sanjiao Ministerial Fire, thus manifesting together at the Right Chi position. To claim that the Left governs the Kidney and the Right is the Mingmen is a falsehood passed down for millennia.
Both the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) originate from the Bao Zhong (Uterus/Center of the Womb) and ascend along the interior of the spine, i.e., the uterus. This is the place where men store essence, and only in women does conception occur here, hence named Bao. Old diagrams depicted the spermatic duct running along the spine, passing the anus, lacking images of the uterus and Mingmen, all of which are errors. These are now corrected.
The Lung is the Official of the Chancellor, from whom governance and regulation arise. It is the source of generating Zong Qi (Gathering Qi). Its shape hangs downwards, attaching to the third thoracic vertebra of the spine. Inside, there are twenty-four hollows arranged in rows to distribute Qi to the various organs. It is the chief of the Zang organs, the source of vital Qi, and the canopy covering the Heart. This meridian has abundant Qi and scarce Blood. It corresponds to the skin, its luster manifests in the hair, and it opens into the nose. The *Nan Jing* states: The Lung weighs three jin and three liang, has six leaves and two ears, totaling eight leaves, and houses the Po (Corporeal Soul). The lung lobes are white and translucent, called the Huagai (Imperial Canopy) because they cover the other organs. Internally, they are hollow like a honeycomb. There are no perforations at the bottom; inhalation fills them, exhalation empties them. Breathing occurs naturally, managing the transport and transformation of clear and turbid substances, serving as the bellows of the human body. At Yin hour (03:00–05:00), Qi and Blood flow into the Lung.
\rLung Diagram\ps98a6.bmp\r
The Lung, meaning "Market," is the place where all vessels converge. When food and drink enter the Stomach, they do not stay solely in the lower pathway but move humbly upward to converge at the Lung. The Lung is the great pathway, descending to nourish and illuminating all things.
The Large Intestine is the Official of Transmission, from whom changes and elimination arise. It receives waste from the upper Stomach organ and transports it downward to the Guang Chang (Broad Intestine). When old grain exits, new grain can enter. Hence, the character "Yi" implies movement from within. Yi also means smooth passage, facilitating the channel for water and grain. The Hui Chang (Returning Intestine) is level with the umbilicus, looping left sixteen times, four cun wide, one and a half cun in diameter, two zhang one chi long, holding one dou of grain and seven sheng and a half of water. The Guang Chang attaches to the spine to receive the Hui Chang; it is the path for eliminating dregs and filth, eight cun wide, two cun in diameter, plus another half cun, two chi eight cun long, holding nine sheng and seven-eighths of a sheng of grain. This meridian has abundant Qi and abundant Blood. The *Nan Jing* states: The Large Intestine weighs two jin and twelve liang; the anus weighs twelve liang. Note: Hui Chang is so named because it loops and overlaps; Guang Chang is the larger part of the Hui Chang; the Zhi Chang (Straight Intestine) is the terminal section of the Guang Chang, connecting below to the anus, called the Grain Gate, also known as the Po Men (Gate of Po). Collectively, these constitute the Large Intestine.
At Mao hour (05:00–07:00), Qi and Blood flow into the Large Intestine.
The Stomach is the Official of the Granary, from whom the Five Flavors emerge. It is the Sea of Water, Grain, Qi, and Blood. The Stomach is one chi five cun wide, two cun in diameter, two chi six cun long, horizontally curved to hold three dou and five sheng of water and grain. Typically, it retains two dou of grain and one dou and five sheng of water when full. This meridian has abundant Qi and abundant Blood. The *Nan Jing* states: The Stomach weighs two jin and one liang. At Chen hour (07:00–09:00), Qi and Blood flow into the Stomach.
\rLarge Intestine Diagram\ps98a7.bmp\r
The upper opening of the Large Intestine is the lower opening of the Small Intestine.
\rStomach Diagram\ps98a8.bmp\r
The upper opening of the Stomach is called Ben Men (Gate of Ascending). The essence of food and drink is transported upward from here to the Spleen and Lung, disseminating through the various vessels. The Stomach, meaning "Gathering," is hailed as the Metropolis. All five flavors gather here; nothing is excluded. This reflects the principle that all things return to Earth.
The lower opening of the Stomach is the Small Intestine; its upper opening is called You Men (Gate of Seclusion).
The Spleen is the Official of the Granary, from whom the Five Flavors emerge. Its shape resembles a knife coin. It shares a membrane with the Stomach and attaches to the upper left aspect, below the eleventh thoracic vertebra. It moves upon hearing sound; this movement grinds the Stomach, governing transportation and transformation. It corresponds to the muscles, its luster manifests in the lips, and it opens into the ears. This meridian has abundant Qi and scarce Blood. The *Nan Jing* states: The Spleen weighs two jin and three liang, is three cun broad and flat, five cun long, with half a jin of scattered paste. It wraps Blood, warms the five Zang organs, and houses Yi (Intellect) and Zhi (Willpower). Hua Shi said: It covers the Tai Cang (Great Granary). Hua Yuanhua (Hua Tuo) said: The Spleen digests the five grains and nourishes the four peripheries. At Si hour (09:00–11:00), Qi and Blood flow into the Spleen.
\rSpleen Diagram\ps98a9.bmp\r
The lost chapter *Ci Fa Lun* states: The Spleen is the Official of Remonstrance, from whom comprehensive knowledge arises.
Spleen, meaning "Low/Humble." It lies below the Stomach, assisting Stomach Qi to transform grain. Spleen and Stomach belong to Earth, both containing the character "Tian" (Field). The Stomach is central, just as the Tian character is centered; the Spleen is on the right, just as the Tian character is slightly offset to the right.
Regarding the Xin Bao Luo (Pericardium Meridian), the *Nan Jing* claims it is formless. Hua Borén (Hua Shou) stated: The Pericardium, also called Shou Xin, is defined by its visceral manifestation. Examining its location, it is below the Heart, above the transverse diaphragm, and below the vertical diaphragm. The part adhering to the transverse diaphragm and wrapped in yellow fat is the Heart itself. Outside this fat layer, fine fibrous membranes like silk connect to the Heart and Lungs; this is the Pericardium. This view is correct; claiming it is formless is incorrect. Furthermore, reviewing the *Ling Lan Mi Dian Lun*, "Among the Twelve Officials, only the Pericardium is missing, yet many refer to Dan Zhong... The Official of Envoy, from whom joy and pleasure arise." Current research shows the Pericardium resides above the diaphragm, its meridian begins in the chest, precisely at the location of Dan Zhong. Positioned above the Prime Minister, it acts on behalf of the Sovereign, serving as a noble envoy. This official is undoubtedly the Pericardium. At Xu hour (19:00–21:00), Qi and Blood flow into the Pericardium.
\rPericardium Diagram\ps98a10.bmp\r
The Pericardium protects the Master of the Heart, preventing turbid Qi from interfering, much like a city wall protecting a monarch.
The Heart is the Official of the Sovereign, from whom Shen (Spirit/Mind) arises. The Heart lies below the pulmonary tube, above the diaphragm, attaching to the fifth thoracic vertebra of the spine. This meridian typically has scarce Blood and abundant Qi. It corresponds to the vessels, its luster manifests in complexion, and it opens into the tongue. The *Nan Jing* states: The Heart weighs twelve liang, contains seven holes and three hairs, holds three he of essence and sweat, and houses Shen. The Heart is pointed and round, shaped like a lotus stamen. It has orifices of varying numbers to guide the arrival of True Qi. There are no perforations at the bottom, but it connects to the tongue at the top. It has four connections to communicate with the four Zang organs. Outside the Heart is red-yellow wrapping fat, which is the Pericardium. Below the Heart is a diaphragm rotating around the spine and ribs, adhering and shielding, preventing turbid Qi from steaming upward to harm the Heart and Lungs. At Wu hour (11:00–13:00), Qi and Blood flow into the Heart.
\rHeart Diagram\ps98a11.bmp\r
Heart, meaning "Awake/Vigilant." It signifies that when Heart Qi is vigorous, it vigilantly operates the Shen. Zhi Yan says: Heart, meaning "Deep." It signifies residing high and still, with Ministerial Fire acting on its behalf.
The Small Intestine is the Official of Reception and Fulfillment, from whom transformation arises. It attaches posteriorly to the spine and anteriorly to above the umbilicus, looping left sixteen times. It is two cun and a half wide, eight fen in diameter, plus a fraction of a fen, two zhang two chi long. It holds two dou and four sheng of grain, and six sheng and three he of water (major portion). The upper opening of the Small Intestine is two cun above the umbilicus, near the spine, where water and grain enter. One cun below this, attaching externally to the umbilicus, is the Fen Shui (Water Separation) acupoint. At the lower opening of the Small Intestine, clear and turbid substances are separated here. Fluids seep into the Bladder, while dregs and filth enter the Large Intestine. This meridian has abundant Blood and scarce Qi. The *Nan Jing* states: It weighs two jin and fourteen liang. At Wei hour (13:00–15:00), Qi and Blood flow into the Small Intestine.
\rSmall Intestine Diagram\ps98a12.bmp\r
The upper opening of the Small Intestine is the lower opening of the Stomach.
The lower opening of the Small Intestine is the upper opening of the Large Intestine, named Lan Men (Lantern Gate).
The Bladder is the Official of the Prefecture, where Jin Ye (Body Fluids) are stored. Only through Qi transformation can they be excreted. The Bladder is level with the nineteenth thoracic vertebra, situated below the Kidneys and anterior to the Large Intestine. It has a lower opening but no upper opening. It is located one cun above the umbilicus, at the Fen Shui acupoint, which is the lower opening of the Small Intestine and the upper boundary of the Bladder. Fluids separate here and return, seeping in according to Qi transformation. Their entry and exit depend entirely on Qi transformation. If entering Qi fails to transform, water returns to the Large Intestine, causing diarrhea. If exiting Qi fails to transform, the lower orifice becomes blocked, causing strangury and edema. Later texts claiming it has an upper opening but no lower opening, or both upper and lower openings, are incorrect. This meridian has abundant Blood and scarce Qi. The *Nan Jing* states: The Bladder weighs nine liang and two qian, is nine cun long and wide, holds nine sheng and nine he of urine, and the opening is two cun and a half wide. At Shen hour (15:00–17:00), Qi and Blood flow into the Bladder.
\rBladder Diagram\ps98a13.bmp\r
It connects inferiorly to the anterior yin, the exit for urine.
Bladder, implying it lies transversely beside the anterior yin to conduct water. Guang implies its texture is thin and transparent. Together, it is empty internally yet solid externally, connecting laterally to the water pathways. The whole body is loose and void, capable of storing water, gradually soaking and seeping into the Bao (Womb/Bladder sac). When full, urine is expelled.
The Kidney is the Official of Strength and Ingenuity, from whom skills and techniques arise. The Kidney attaches below the fourteenth thoracic vertebra of the spine. This meridian typically has scarce Blood and abundant Qi. It corresponds to bone, its luster manifests in hair, and it opens into the two lower orifices. The *Nan Jing* states: There are two Kidneys, weighing one jin and two liang, storing Essence and Zhi (Willpower). Hua Yuanhua (Hua Tuo) said: The Kidney is the residence of Spirit and the root of life. The two Kidneys are shaped like adzuki beans joined together, curving to attach to the paravertebral muscles on both sides of the spine, each about one cun and five fen apart. They are wrapped externally in yellow fat, each with two ligaments. The upper ligament connects to the Heart; the lower ligament trends toward the large bone below the spine. At the end of the spinal column, about half a hand's length, there are two acupoints, locations of the Kidney meridian and Dai Mai (Girdle Vessel). They ascend to marrow, reach the brain, and connect to the Sea of Marrow. At You hour (17:00–19:00), Qi and Blood flow into the Kidney.
\rKidney Diagram\ps98a14.bmp\r
Kidney, meaning "Bear/Support." It governs bone and bears the affairs of the body, so strength and weakness depend on it. The *Jia Yi Jing* states: Kidney, meaning "Guide." It guides Qi to penetrate the bone marrow. Wei Yan said: Kidney, meaning "Spirit." It wondrously speaks of all things.
Mingmen is in the center, with the two Kidneys opening and closing left and right, just like a door bolt in a gate. Hence it is called Mingmen. One Yang lies between two Yins, forming the Kan trigram. In stillness, it closes, nurturing the True Water of Yin. In motion, it opens, stirring the Ministerial Fire of Dragon and Thunder. Stillness is the root of Yang; Yin is the foundation of Yang.
The Gallbladder is the Official of Uprightness, from whom decision-making arises. The *Nan Jing* states: The Gallbladder is between the short lobes of the Liver, weighing three liang and three zhu, two cun long, holding three he of bile juice. It has the color of water and metal essence, with no openings for entry or exit. Unlike the six Fu organs that transmit and transform, it is a Clear Fu organ. It receives the Qi of Water, sharing the position of Kan. Tears flow when sad because Water is boiled by Fire, and Yin follows Yang. This meridian has abundant Blood and scarce Qi. Hua Yuanhua (Hua Tuo) said: The Gallbladder is the Middle-Clear Fu organ, titled General, storing without draining. At Zi hour (23:00–01:00), Qi and Blood flow into the Gallbladder.
\rGallbladder Diagram\ps98a15.bmp\r
The *Liu Jie Zang Xiang Lun* states: All eleven Zang organs depend on the Gallbladder.
Gallbladder, meaning "Bear/Shoulder." Like a person who is upright, selfless, powerful, and capable of bearing responsibility. Wei Yan said: Gallbladder, meaning "Bear." It is a Clear Fu organ, receiving and transmitting nothing, remaining calm and indifferent.
The Liver is the Official of the General, from whom strategy and deliberation arise. The Liver resides below the diaphragm, adjacent to the Stomach and attaching to the ninth thoracic vertebra of the spine. This meridian has abundant Blood and scarce Qi. It corresponds to tendons, its luster manifests in the nails, houses Hun (Ethereal Soul), opens into the eyes, its connections link superiorly to the Heart and Lungs, and inferiorly have no orifice. The *Nan Jing* states: The Liver weighs four jin and four liang, has three leaves on the left and four on the right, totaling seven leaves. Hua Shi said: As a Zang organ, its therapeutic focus is on the left. Its physical location is in the left hypochondrium, anterior to the left Kidney, adjacent to the Stomach and attaching to the ninth thoracic vertebra of the spine. At Chou hour (01:00–03:00), Qi and Blood flow into the Liver.
\rLiver Diagram\ps98a16.bmp\r
Liver, meaning "Dry/Invade." Its nature is dynamic rather than static, prone to invading other Zang organs.
The Sanjiao (Triple Burner) is the Official of Ditches, from whom waterways arise. This meridian has scarce Blood and abundant Qi.
The *Zhong Zang Jing* states: The Sanjiao is the Yuan Qi (Primal Qi) of the Three Origins. It governs ascending, descending, entering, and exiting, leading all five Zang and six Fu organs, Ying and Wei, meridians, and Qi inside and outside, left and right, above and below. When the Sanjiao is unobstructed, everything inside and outside, left and right, above and below is unobstructed. It irrigates the whole body, harmonizes internal and external, nourishes left and right, directs upward and facilitates downward. It is hailed as the Middle-Clear Fu organ, surpassing all others in magnitude. Its color is most red, protecting all Yang. It is not formless nor merely a name. At Hai hour (21:00–23:00), Qi and Blood flow into the Sanjiao.
\rSanjiao Diagram\ps98a17.bmp\r