人禀阴阳五行之气，以生于天地间，无处不与天地合。人之有病，犹天地阴阳之不得其
宜。故欲知人，必先知天地。《易》曰∶立天之道，曰阴与阳；立地之道，曰柔与刚。盖刚
柔之质，即阴阳之气所凝结。故程子曰∶凡有气，莫非天；凡有形，莫非地。又曰∶地气不
上腾，则天气不下降，天气降而至于地，地中生物，皆天气也。朱子曰∶地居天中央不动，
不是在下。（天之包地，如鸟卵之含黄。天大地小，表里皆水。地名地球。天圆，而地亦圆
曰地方者，谓地之德方，静而承天者也）。使天有一息之停，则地须陷下。此天包乎地之义
也。以人言之，膈膜以上，肺与心与心包络，象天；膈膜以下，肝、胆、脾、胃、小肠、大
肠、肾、三焦、膀胱，象地。经云∶天枢（脐穴）以上，天气主之；天枢以下，地气主之
。是以天枢居腹之中间者言之也。余以膈膜上下分天地者，以气之轻清者为天，气之重浊
者为地言之也。然膈膜以下，主之者地气，而统之以营运者，实皆天气。匪直此也，凡皮
肤、肌肉、经络、筋骨、脏腑之有形质而凝静者，皆象地，皆属阴；而皮肤、肌肉、经络
、筋骨、脏腑之有空窍以营运者，皆象天，皆属阳。精（两神相抟，合而成形，常先身生
，是谓精）津（腠理发泄，汗出溱溱，是谓津）涕（泪也）唾（口液也）气（上焦开发，
宣五谷味，熏肤，泽毛，若雾露之溉，是谓气）血（中焦受气取汁，变化而赤，是谓血）
液（谷入气满，淖泽注于骨，骨属屈伸，泄泽，补益脑髓，皮肤润泽，是谓液）。犹天地
之有月与水也；阳气，犹天地之有日与火
考天有九重∶最上一重为宗动天，左旋；其内八重天（恒星天、土星天、木星天、火星
天、太阳天、金星天、水星天、太阴天），右旋；逐日为宗动天，裹之左旋。是宗动天者，
乃一气营运群动之宗也。（中学谓天道左旋，日月亦是左旋。此主七政天随宗动天以行也。
西
于至高，一呼一吸，与天气相通，体极轻虚，用主肃降，肺固人之天也。不独肺之本脏为天
，凡脏腑间经络及内外空窍之能通气者，皆莫非天。虽各脏腑之经络空窍，有各脏腑之本气
以营运，如七政本天之营运一般，而要皆随肺气以营运，皆为肺气所贯通，肺固人之宗动天
也，故曰肺主天气。肺气故名宗气，又名大气。地居天中，人在气中，天包乎地，气包乎质
，天地与人，同一理也。夫在天则有日，在人则有心，心系于肺，犹日系于天；天为阳，日
为阳之精，肺气为阳，心为阴中之太阳。天行健，一日一夜，周三百六十五度四分度之一，
又进过一度，日行稍迟，一日一夜，周三百六十五度四分度之一，因天进一度，则日为退一
度。人身肺之宗气，统心之营气，一日一夜，五十度周于身，每日自寅始，至丑终，终而复
始，七日行足，方与天合度。故《易》曰∶七日来复，以见天心。盖营气之行，必随宗气以
行，所以十二经脉，首从肺起，每日寅时，百脉上朝于肺（人生于寅），肺主天气，其明证也
夫人周身经络，皆根于心，而上通于肺，以回于下，如树之有根有干有枝，百体内外，
一气流通，营运血脉，以相出入，经故曰心生血，又曰诸脉皆属于心。按经络功用
不同，隐见亦异。经曰∶经脉者，常不可见也；脉之见者，皆络脉也。盖经脉主发血，由脏
腑而外行，近筋骨，故肌肉浓处，按之便不觉跳动；络脉主回血，由外而还行脏腑，近肌肉
，故易见，蓝色无脉者皆是。经脉由里而外，其气旺，旺则行速，速则有血有脉，其血赤；
络脉由外而里，其气缓，缓则行迟，迟则有血无脉，其血紫。西学所谓生血管者，经是也；
回血管者，络是也。房者，心窍是也。经脉从心左下窍而生，行心左上窍而上，与左肺叶内
经脉相通，由肺回曲而下，循手经，下达足经，以入孙络（络之细者）；迨由孙络以至络脉，
渐行渐缓，其色遂变为紫，于是紫血由络脉而行，上至心右上窍两络脉中，还行心右下窍络
脉，上入右肺叶内络脉，紫血复变为赤（阴从阳化），回心左上窍，还行心左下窍。经脉（右
旋而复行于左）往来营运，如环不绝。经生血，故左旋；络回血，故右旋。左旋者，阳统阴
；右旋者，阴从阳（与河图洛书无异）。其实是一气旋转，并非两气。观此与天之左旋速、右
旋迟者，适相合矣；与天之左右旋而统归一气者，更无不合矣。经络如此，脏腑可知。脏腑
中皆有经络贯串，以通于内外。凡可通者，皆属天气。六腑如器，更无不然。不独贲门、幽
门、阑门、三焦之门之通天气也，更不独喉通天气，咽通地气，以上承天气也。此身以内之
天也。
再以身外之天言之。经云∶头圆象天。头为诸阳之会，头主天，气固也；天气遏郁，头
重头痛固也。即足之至下，亦天气所贯通。所以人病肺痿，足即痿 不能行；外感阻遏肺
气，足即酸痛，甚则足冷，皆其证也，所谓天包乎地也。经曰∶天气通于鼻。又曰∶鼻为肺
窍。一经外感，咳嗽喘满，鼻窍即塞而不利，是鼻窍与肺最切近者也。他如心寄窍于耳，胆
脉上络于耳，肾开窍于耳，肝开窍于目，脾开窍于口，肾又开窍于二阴，乳窍下通于肝胃，
脐窍后通于命门。（脐窍与两肾中间之命门，针锋相对。）虽各窍自有其本气，而要皆宗气所贯通也。
请
尝见外感阻遏宗气，燥胜则耳亦鸣，湿胜则耳亦聋。肝受燥风、湿热则病目，肝之本气自病
也。夫五脏之精华，皆上注于目，肾又为五脏之气之根，肾中真阴真阳虚，而目昏昧，经故
曰脱阴者目盲，脱阳者见鬼。五脏之根气自病也。尝见外感阻遏宗气，燥胜则热，热则不能
化阴外达，而目无泪而干；湿胜则濡，濡则不能化水下降，而目多泪而烂。脾有湿热，则口
瘅而生甜水；脾有燥热，或胆经燥热乘脾，则口苦而多烦渴；脾之本气自病也。尝见外感阻
遏宗气，肺阳郁于上，不得化阴于下，亦为唇燥口渴。肾之阳虚，不能约水，而为遗溺，不
能行水，而为自利；肾之阴虚，不能濡肠，而矢燥结，不能濡膀胱，而溺短数；肾之本气自
病也。尝见外感阻遏宗气，而亦为肠秘，为癃闭，或燥胜为窘迫下利，或湿胜为五泄。肝、
胃阴虚，无由升化乳汁；肝、胃阳结，不能上通乳窍；肝胃之本气自病也。尝见外感
阻遏宗
则为乳岩。凡外感燥湿，种种见证，虽各脏腑本气自病，而要皆关乎肺，以肺为群气之宗，
天无二气故也。不独空窍之大者为然也，即皮肤外八百万有奇之汗空（汗空名玄府，又名
鬼
不
息
本气亦病。肺气不得外达，即见憎寒、发热、头痛、身痛、腰痛、手足酸痛诸证；肺气不得
下降，即见腹痛、胸痹、咳嗽、呕吐、喘逆诸证。感风燥、暑燥、寒燥之气，搏束气机，不
得外达，而为无汗；感风湿（自汗）、寒湿（冷汗）、暑湿、湿温（热汗）之气，阻遏气机，不得
下降，横溢而为自汗、冷汗、热汗。又或燥结血分，而为热厥；湿阻气分，而为寒厥；燥降
太过，热甚迫津，而为火泻；湿郁太过，气不行水，而为五泄，抑或为溺塞便闭。譬如注水
之器，上窍闭塞，则下窍点滴不通；下窍闭塞，则上窍壅遏不开。种种见证，皆关乎肺。肺
主天气，洵不诬也。
若夫地固承天者也，地气不上腾，则天气不下降。胃固人之地气也，肾乃天气蕴蓄于地
中者也。胃为水谷之海，又为仓廪之官。胃之发育，又藉肾之真阴真阳以与为发育者也，经
故曰∶肾为胃关。又曰∶四时百病，胃气为本，得谷者昌，绝谷者亡。又曰∶营出中焦。又
曰
腾也。通调水道，下输膀胱，水精四布，五经并行。是天气下降也。又曰∶水谷之悍气为卫
，水谷之精气为营。其营血之精者，得肺气以敷布之，入胆化胆汁，入肾化精，上行头化脑
，内行骨空化髓。故曰∶天气降而至于地，地中生物，皆天气也。其水随肺气呼吸，摄入肠
胃
肺升出为气，由毛窍渗出为汗，余入内肾，得三焦之气化，渗入膀胱为溺。故曰∶气为水母
。又曰∶水行天上。然水血并行络中，而不相妨者，何也？盖血有血轮以统之者也。（按∶《
内经》刺血络，出清汁，便知水血并行血络）。其渣滓变化于小肠（小肠为火腑，故能变化）
。以传道于大肠，是皆肺气所统布也，是阴从阳也。夫天之真阴真阳，发于地上，以生万物
，实藏于地中，而为万物所由生。人身肺之真阴，下布于肾而为水，肺之真阳，下纳于肾而
为火，所谓地居天中，天包乎地也。两肾中间，名曰命门，为人身之根柢，一阳藏于二阴之
中，水火互宅，在卦为坎。肺一呼一吸，与腰间肾气息息相通，经故曰∶肾上连肺，至于脾
，犹地上堤防之土，为胃散精以上输于肺者耳；肝犹地上之木，以枢转地中生发之气者耳
；六经为川，肠胃为海，犹地之有泾渭，运清而行浊者耳。由此观之，人身不诚一小天地哉
！肺、肾也，胃也，非又人身所最重者哉！
人禀受阴阳五行之气，从而生存于天地之间，无处不与天地相合。人生病，就像天地间阴阳失调一样。所以想要了解人体，必须先了解天地。《易经》说：确立天的法则，是阴与阳；确立地的法则，是柔与刚。大概刚柔的形体，就是阴阳之气凝结而成的。所以程颐说：凡是有气的，都是天；凡是有形体的，都是地。又说：地气不上升，天气就不会下降；天气下降到地面，地中生长的生物，都蕴含着天气。朱熹说：地处于天的中央而不动，并不是在下方。（天包裹着地，就像鸟蛋包裹着蛋黄。天大地小，表里都是水。地名叫地球。天是圆的，地也是圆的，所谓“地方”，是指地的德行方正，安静而承受天意）。如果天有一瞬间的停滞，地就会塌陷。这就是天包裹着地的含义。从人的身体来说，膈膜以上，肺、心、心包络，象征天；膈膜以下，肝、胆、脾、胃、小肠、大肠、肾、三焦、膀胱，象征地。医经说：天枢（脐部穴位）以上，由天气主导；天枢以下，由地气主导。这是从天枢位于腹部中间的角度来说的。我之所以用膈膜上下来划分天地，是从气的轻清者为天，重浊者为地的角度而言的。然而膈膜以下，虽然由地气主宰，但统摄运行它的，实际上是天气。不仅如此，凡是皮肤、肌肉、经络、筋骨、脏腑中有形质且静止的部分，都象征地，属于阴；而皮肤、肌肉、经络、筋骨、脏腑中有空窍以进行运行的部分，都象征天，属于阳。精（两神相交搏，结合而成形体，常在身体形成之前存在，这就叫精），津（腠理发泄，汗出淋漓，这就叫津），涕（眼泪），唾（口水），气（上焦开发，宣发五谷的精微气味，熏蒸皮肤，润泽毛发，像雾露灌溉一样，这就叫气），血（中焦接受水谷之气，提取汁液，变化成红色，这就叫血），液（食物进入后气机充满，滋润注入骨骼，骨节屈伸需要润滑，排泄润泽，补益脑髓，使皮肤润泽，这就叫液）。这就像天地之间有月亮和水一样；阳气，就像天地之间的太阳和火。
考察天有九重：最上面一层叫宗动天，向左旋转；其内的八层天（恒星天、土星天、木星天、火星天、太阳天、金星天、水星天、太阴天），向右旋转；每天都被宗动天包裹着向左旋转。这个宗动天，是一气营运群动的宗主。（中学认为天道左旋，日月也是左旋。这是指七政随宗动天而行）。至于至高之处，一呼一吸，与天气相通，体极轻虚，作用主肃降，肺确实是人的天。不只是肺的本脏是天，凡是脏腑间的经络及内外能通气的空窍，没有不是天的。虽然各脏腑的经络空窍，各有本脏的气来营运，就像七政本天的营运一样，但都要跟随肺气来营运，都为肺气所贯通，肺确实是人的宗动天，所以说肺主天气。肺中之气名为宗气，又名大气。地居天中，人在气中，天包裹地，气包裹形体，天地与人，道理是一样的。在天上有太阳，在人有心，心系于肺，就像日系于天；天为阳，日为阳之精，肺气为阳，心为阴中之太阳。天行健，一日一夜，周行三百六十五度又四分之一度，又进一度；日行稍慢，一日一夜，周行三百六十五度又四分之一度，因为天进一度，所以日退一度。人身肺中的宗气，统率心的营气，一日一夜，在全身循环五十周，每天从寅时开始，到丑时结束，结束后再重新开始，七天行足，才与天的度数相合。所以《易经》说：七日来复，以显示天心。大概营气的运行，必须跟随宗气而行，所以十二经脉，首先从肺起，每天寅时，百脉朝会于肺（人生于寅），肺主天气，这是明显的证据。
人周身经络，都根源于心，而上通于肺，再回于下，就像树有根、有干、有枝，百体内外，一气流通，营运血脉，相互出入。医经所以说心生血，又说诸脉皆属于心。按经络功用不同，隐现也各异。医经说：经脉，通常是看不见的；脉象显现出来的，都是络脉。大概经脉主发出血液，由脏腑向外行，靠近筋骨，所以在肌肉厚实处，按压就不觉得跳动；络脉主回收血液，由外向内还行脏腑，靠近肌肉，所以容易看见，蓝色的无脉搏的都是。经脉由里向外，其气旺盛，旺则运行快，快则有血有脉，其血赤红；络脉由外向里，其气缓慢，缓则运行迟，迟则有血无脉，其血紫暗。西学所说的生血管，就是经脉；回血管，就是络脉。房，就是心窍。经脉从心左下窍生出，行于心左上窍而上，与左肺叶内经脉相通，由肺回曲而下，循手经，下达足经，以入孙络（细小的络脉）；等到由孙络至络脉，逐渐运行逐渐变缓，颜色遂变为紫色，于是紫血由络脉而行，上至心右上窍两络脉中，还行心右下窍络脉，上入右肺叶内络脉，紫血又变为赤色（阴从阳化），回心左上窍，还行心左下窍。经脉（右旋后又行于左）往来营运，如环无端。经生血，所以左旋；络回血，所以右旋。左旋者，阳统阴；右旋者，阴从阳（与河图洛书无异）。其实是一气旋转，并非两气。观察这与天的左旋速、右旋迟，恰好相合；与天的左右旋而统归一气，更没有不合。经络如此，脏腑可知。脏腑中都有经络贯穿，以通于内外。凡是可通的，都属于天气。六腑如同器皿，更是没有不然的。不只是贲门、幽门、阑门、三焦之门通天气，更不独喉通天气，咽通地气，以上承天气。这是身以内的天。
再从身外的天来说。医经说：头圆象天。头为诸阳之会，头主天，气固守于此；天气遏郁，头重头痛固然如此。即使脚在最下面，也是天气所贯通。所以人患肺痿，脚就痿废不能行走；外感阻遏肺气，脚就酸痛，甚至脚冷，都是这些证候，所谓天包裹地。医经说：天气通于鼻。又说：鼻为肺窍。一经外感，咳嗽喘满，鼻窍就堵塞而不通畅，这是鼻窍与肺最切近的体现。其他如心寄窍于耳，胆脉上络于耳，肾开窍于耳，肝开窍于目，脾开窍于口，肾又开窍于二阴，乳窍下通于肝胃，脐窍后通于命门。（脐窍与两肾中间的命门，针锋相对）。虽然各窍自有其本气，但都要被宗气所贯通。我曾见到外感阻遏宗气，燥胜则耳亦鸣，湿胜则耳亦聋。肝受燥风、湿热则病目，这是肝之本气自病。五脏的精华，都上注于目，肾又是五脏之气的根本，肾中真阴真阳虚，而目昏昧，医经所以说脱阴者目盲，脱阳者见鬼。这是五脏之根气自病。曾见到外感阻遏宗气，燥胜则热，热则不能化阴外达，而目无泪而干；湿胜则濡，濡则不能化水下降，而目多泪而烂。脾有湿热，则口疮而生甜水；脾有燥热，或胆经燥热乘脾，则口苦而多烦渴；这是脾之本气自病。曾见到外感阻遏宗气，肺阳郁于上，不得化阴于下，也为唇燥口渴。肾之阳虚，不能约水，而为遗尿，不能行水，而为自利；肾之阴虚，不能濡肠，而大便燥结，不能濡膀胱，而小便短数；这是肾之本气自病。曾见到外感阻遏宗气，而为肠秘，为癃闭，或燥胜为窘迫下利，或湿胜为五泄。肝、胃阴虚，无法升化乳汁；肝、胃阳结，不能上通乳窍；这是肝胃之本气自病。曾见到外感阻遏宗气，则为乳岩。凡外感燥湿，种种见证，虽各脏腑本气自病，但都要关乎肺，因为肺为群气之宗，天无二气故也。不只是空窍的大者为然，即皮肤外八百万以上的汗空（汗空名玄府，又名鬼门），其本气也病。肺气不得外达，就见憎寒、发热、头痛、身痛、腰痛、手足酸痛诸证；肺气不得下降，就见腹痛、胸痹、咳嗽、呕吐、喘逆诸证。感风燥、暑燥、寒燥之气，搏束气机，不得外达，而为无汗；感风湿（自汗）、寒湿（冷汗）、暑湿、湿温（热汗）之气，阻遏气机，不得下降，横溢而为自汗、冷汗、热汗。又或燥结血分，而为热厥；湿阻气分，而为寒厥；燥降太过，热甚迫津，而为火泻；湿郁太过，气不行水，而为五泄，抑或为溺塞便闭。譬如注水的容器，上窍闭塞，则下窍点滴不通；下窍闭塞，则上窍壅遏不开。种种见证，都关乎肺。肺主天气，确实不假。
至于地本来承受天，地气不上腾，则天气不下降。胃本来是人的地气，肾乃是天气蕴蓄于地中者。胃为水谷之海，又为仓廪之官。胃的发育，又借助肾的真阴真阳来与之发育，医经所以说：肾为胃关。又说：四时百病，胃气为本，得谷者昌，绝谷者亡。又说：营出中焦。又说……（此处原文似有缺漏，依上下文意译）……腾也。通调水道，下输膀胱，水精四布，五经并行。这是天气下降。又说：水谷的悍气为卫，水谷的精气为营。其营血中的精者，得肺气以敷布之，入胆化胆汁，入肾化精，上行头化脑，内行骨空化髓。所以说：天气降而至于地，地中生物，皆天气也。其水随肺气呼吸，摄入肠胃，肺升出为气，由毛窍渗出为汗，余入内肾，得三焦之气化，渗入膀胱为溺。所以说：气为水母。又说：水行天上。然而水血并行络中，而不相妨，为什么呢？盖血有血轮以统之者也。（按：《内经》刺血络，出清汁，便知水血并行血络）。其渣滓变化于小肠（小肠为火腑，故能变化）。以传道于大肠，这都是肺气所统布，这是阴从阳。天的真阴真阳，发于地上，以生万物，实藏于地中，而为万物所由生。人身肺的真阴，下布于肾而为水，肺的真阳，下纳于肾而为火，所谓地居天中，天包乎地也。两肾中间，名叫命门，为人身的根柢，一阳藏于二阴之中，水火互宅，在卦为坎。肺一呼一吸，与腰间肾气息息相通，医经所以说：肾上连肺。至于脾，犹地上堤防之土，为胃散精以上输于肺者耳；肝犹地上之木，以枢转地中生发之气者耳；六经为川，肠胃为海，犹地之有泾渭，运清而行浊者耳。由此观之，人身不诚是一小天地吗！肺、肾、胃，又不是人身所最重的吗！
Human beings are endowed with the Qi of Yin and Yang and the Five Elements (Wu Xing), born within heaven and earth, with no place not in harmony with heaven and earth. When humans fall ill, it is akin to the imbalance of Yin and Yang in heaven and earth. Therefore, to understand humans, one must first understand heaven and earth. The *I Ching* (Book of Changes) states: "Establishing the Way of Heaven lies in Yin and Yang; establishing the Way of Earth lies in Softness and Hardness." Generally, the substance of hardness and softness is the condensation of the Qi of Yin and Yang. Thus, Cheng Yi said: "All that has Qi belongs to Heaven; all that has form belongs to Earth." He also said: "If Earth's Qi does not ascend, Heaven's Qi will not descend; when Heaven's Qi descends to the ground, the organisms growing in the earth all contain Heaven's Qi." Zhu Xi said: "Earth resides motionless in the center of Heaven, not below." (Heaven envelops Earth like a bird egg encasing its yolk. Heaven is large, Earth is small; both interior and exterior are water. Earth is named 'Earth Sphere'. Heaven is round, and Earth is also round; the term 'square Earth' refers to Earth's virtue being square, still, and receiving Heaven.) If Heaven were to pause for even an instant, Earth would collapse. This is the meaning of Heaven enveloping Earth. Speaking from the human body, above the diaphragm, the Lungs, Heart, and Pericardium (Xin Bao Luo) symbolize Heaven; below the diaphragm, the Liver, Gallbladder, Spleen, Stomach, Small Intestine, Large Intestine, Kidneys, San Jiao (Triple Burner), and Bladder symbolize Earth. The Classics state: Above Tian Shu (the umbilicus acupoint), Heaven's Qi dominates; below Tian Shu, Earth's Qi dominates. This is stated from the perspective that Tian Shu is located in the middle of the abdomen. I divide heaven and earth by the diaphragm based on the light and clear Qi being Heaven and the heavy and turbid Qi being Earth. However, although the area below the diaphragm is dominated by Earth's Qi, what actually governs its circulation is Heaven's Qi. Not only this, but any part of the skin, muscles, meridians, sinews, bones, and zang-fu organs that has tangible substance and remains static symbolizes Earth and belongs to Yin; while those parts with hollow orifices for circulation symbolize Heaven and belong to Yang. Jing (Essence) (When two spirits intertwine to form a shape, existing prior to the body, it is called Essence), Jin (Fluids) (When pores open and sweat flows profusely, it is called Jin), Ti (Nasal mucus/tears), Tuo (Saliva), Qi (The Upper Jiao opens and disseminates, spreading the flavors of grains, steaming the skin, moistening hair, like mist and dew irrigating, this is called Qi), Xue (Blood) (The Middle Jiao receives Qi, extracts juice, transforms it into red, this is called Blood), Ye (Body Fluids) (When food enters and Qi is full, it moistens and pours into bones, aiding joint flexion and extension, excreting moisture, nourishing brain marrow, and moistening skin, this is called Ye). These are like the moon and water in heaven and earth; Yang Qi is like the sun and fire in heaven and earth.
Examining the heavens, there are nine layers: The highest layer is Zong Dong Tian (Universal Mover), rotating left; the eight inner layers (Fixed Stars, Saturn, Jupiter, Mars, Sun, Venus, Mercury, Tai Yin), rotate right; each day is wrapped by Zong Dong Tian, rotating left. Zong Dong Tian is the master of the Qi that circulates all movements. (Chinese learning holds that the Way of Heaven rotates left, and the sun and moon also rotate left. This refers to the Seven Planets moving with Zong Dong Tian). At the highest point, inhalation and exhalation connect with Heaven's Qi; the body is extremely light and void, and its function is primarily descending and purifying. The Lung is indeed the Heaven of humans. It is not just the Lung organ itself that represents Heaven; all meridians between zang-fu organs and internal/external hollow orifices capable of conducting Qi are none other than Heaven. Although each zang-fu organ's meridians and orifices have their own organ's Qi for circulation, similar to how the seven planets operate their own heavens, they all follow the Lung's Qi for circulation and are penetrated by Lung Qi. The Lung is indeed the Universal Mover of humans, hence it is said that the Lung governs Heaven's Qi. The Qi in the Lung is named Zong Qi (Gathering Qi), also known as Da Qi (Great Qi). Earth resides in the center of Heaven, humans reside in Qi, Heaven envelops Earth, and Qi envelops substance; heaven, earth, and humans share the same principle. In heaven, there is the Sun; in humans, there is the Heart. The Heart is connected to the Lung, just as the Sun is tied to Heaven; Heaven is Yang, the Sun is the essence of Yang, Lung Qi is Yang, and the Heart is the Supreme Yang within Yin. Heaven moves vigorously, completing 365.25 degrees in one day and night, advancing one degree further. The Sun moves slightly slower, completing 365.25 degrees in one day and night; because Heaven advances one degree, the Sun retreats one degree. The Zong Qi in the human Lung governs the Ying Qi (Nutritive Qi) of the Heart, circulating fifty times through the body in one day and night, starting from Yin hour and ending at Chou hour, restarting after completion. After seven days, the cycle matches the heavenly degrees. Thus, the *I Ching* says: "Seven days returns," revealing the Heart of Heaven. Essentially, Ying Qi must follow Zong Qi in its movement; therefore, the Twelve Meridians begin with the Lung. Every day at Yin hour, all pulses gather at the Lung (humans are born at Yin). The Lung governing Heaven's Qi is evident proof.
The meridians throughout the human body root in the Heart, connect upward to the Lung, and return downward, like a tree having roots, trunk, and branches. Within and outside the hundred bodies, one Qi flows smoothly, circulating blood vessels, entering and exiting mutually. Hence, the Classics say the Heart generates Blood, and again, all vessels belong to the Heart. According to different functions of meridians, their visibility varies. The Classics state: "Jing Mai (Main Meridians) are usually invisible; what is visible are Luo Mai (Collaterals)." Jing Mai primarily sends out blood, traveling outward from zang-fu organs, close to sinews and bones, so in thick muscle areas, pressing does not reveal pulsation. Luo Mai primarily returns blood, traveling inward from the exterior to zang-fu organs, close to muscles, so they are easily seen; blue vessels without pulse are all Luo Mai. Jing Mai travels from inside to outside, its Qi is vigorous, fast circulation means blood and pulse are present, and the blood is red. Luo Mai travels from outside to inside, its Qi is slow, slow circulation means blood but no distinct pulse, and the blood is purple. What Western science calls arterioles are Jing Mai; venules are Luo Mai. Fang (Chamber) refers to the Heart Orifice. Jing Mai arises from the lower-left orifice of the Heart, travels up through the upper-left orifice, connecting with Jing Mai in the left lung lobe, curves down from the Lung, follows hand meridians, descends to foot meridians, and enters Sun Luo (fine collaterals); as it moves from Sun Luo to Luo Mai, it gradually slows, and its color turns purple. Thus, purple blood travels via Luo Mai, ascending to the two Luo Mai in the upper-right orifice of the Heart, returning through the Luo Mai of the lower-right orifice, entering the Luo Mai in the right lung lobe, where purple blood transforms back to red (Yin follows Yang), returning to the upper-left orifice of the Heart, and finally to the lower-left orifice. Jing Mai (rotating right then returning to left) circulates continuously like a ring. Generating blood, it rotates left; returning blood, it rotates right. Left rotation: Yang governs Yin; Right rotation: Yin follows Yang (consistent with Hetu and Luoshu). In reality, it is one Qi rotating, not two. Observing this, it coincides perfectly with Heaven's fast left rotation and slow right rotation; and with Heaven's left and right rotations unified into one Qi, there is no discrepancy. Such is the case with meridians, so one can infer about zang-fu organs. All zang-fu organs have meridians penetrating them to connect internally and externally. Whatever connects belongs to Heaven's Qi. The Six Fu Organs are like vessels, nothing is different. Not only do the贲门 (Jie Men), You Men (Pylorus), Lan Men (Spiral Valve), and San Jiao gates conduct Heaven's Qi, but also the throat conducts Heaven's Qi and the pharynx conducts Earth's Qi to receive Heaven's Qi above. This is the Heaven within the body.
Speaking further of the Heaven outside the body. The Classics state: "The head is round, symbolizing Heaven." The head is the gathering point of all Yang Qi; the head governs Heaven, and Qi is solidified there. If Heaven's Qi is obstructed, heavy head and headache naturally occur. Even the feet, being the lowest, are penetrated by Heaven's Qi. Therefore, when humans suffer from Lung Wei (Flaccidity Syndrome of the Lung), the feet become flaccid and unable to walk; when external pathogens obstruct Lung Qi, the feet become sore and painful, or even cold; these are all manifestations of Heaven enveloping Earth. The Classics say: "Heaven's Qi connects through the nose." And again: "The nose is the orifice of the Lung." Once affected by external pathogens, causing cough, wheezing, and chest fullness, the nasal orifice becomes blocked and unsmooth; this shows the nose and Lung are closest. Other examples: The Heart寄 (resides) its orifice in the ear, the Gallbladder meridian connects to the ear, the Kidney opens to the ear, the Liver opens to the eyes, the Spleen opens to the mouth, the Kidney also opens to the two yin openings, the breast orifice connects downward to the Liver and Stomach, and the umbilical orifice connects backward to Ming Men (Gate of Life). (The umbilical orifice faces Ming Men between the two kidneys needle-point opposite). Although each orifice has its own original Qi, they are all penetrated by Zong Qi. I have observed that external pathogens obstructing Zong Qi, if Dryness prevails, the ears ring; if Dampness prevails, the ears deafen. If the Liver is affected by dry wind or damp-heat, eye disease occurs; this is the Liver's original Qi self-diseasing. The essence of the Five Zang Organs all pours upward into the eyes, and the Kidney is the root of the Qi of the five zang organs. If the True Yin and True Yang in the Kidney are deficient, vision becomes dim; hence the Classics say: "Depletion of Yin leads to blindness, depletion of Yang leads to hallucinations." This is the root Qi of the five zang organs self-diseasing. I have observed that external pathogens obstructing Zong Qi, if Dryness prevails leading to Heat, Heat cannot transform Yin to reach the exterior, resulting in dry eyes without tears; if Dampness prevails, it causes wetness, preventing Water from transforming and descending, resulting in excessive tearing and rotting eyes. If the Spleen has damp-heat, mouth ulcers and sweet saliva appear; if the Spleen has dry-heat, or Gallbladder dry-heat attacks the Spleen, the mouth tastes bitter with much irritability and thirst; this is the Spleen's original Qi self-diseasing. I have observed that external pathogens obstructing Zong Qi, Lung Yang stagnates above, unable to transform Yin below, causing dry lips and thirst. If Kidney Yang is deficient, it cannot control water, leading to enuresis; it cannot move water, leading to spontaneous diarrhea. If Kidney Yin is deficient, it cannot moisten the intestines, leading to dry stool constipation; it cannot moisten the bladder, leading to short, frequent urination; this is the Kidney's original Qi self-diseasing. I have observed that external pathogens obstructing Zong Qi lead to intestinal constipation or strangury, or if Dryness prevails, urgent diarrhea; if Dampness prevails, the Five Diarrheas. If Liver and Stomach Yin are deficient, milk cannot be transformed and ascended; if Liver and Stomach Yang are knotted, they cannot connect upward to the breast orifice; this is the Liver and Stomach's original Qi self-diseasing. I have observed that external pathogens obstructing Zong Qi lead to breast cancer (Ru Yan). All external pathogenic dryness and dampness, presenting various symptoms, although each zang-fu organ's original Qi may self-disease, ultimately all relate to the Lung, because the Lung is the master of all Qi, and there is only one Qi in Heaven. Not only are the large orifices like this, but even the over eight million sweat pores on the skin (sweat pores are named Xuan Fu, also called Ghost Doors), their original Qi also diseases. If Lung Qi cannot reach the exterior, symptoms such as aversion to cold, fever, headache, body pain, lower back pain, and soreness/pain in hands and feet appear; if Lung Qi cannot descend, symptoms such as abdominal pain, chest bi (pain), cough, vomiting, and wheezing appear. Contracting Wind-Dryness, Summer-Dryness, or Cold-Dryness, binding the Qi mechanism, preventing exterior release, leads to anhidrosis (no sweat). Contracting Wind-Damp (spontaneous sweating), Cold-Damp (cold sweat), Summer-Damp, or Damp-Warmth (hot sweat), obstructing the Qi mechanism, preventing descent, overflowing horizontally leads to spontaneous sweating, cold sweat, or hot sweat. Alternatively, Dryness knots in the Blood level, leading to heat jue (cold limbs); Dampness obstructs the Qi level, leading to cold jue; Dryness descends too much, Heat severely forces fluids, leading to fire diarrhea; Dampness stagnates too much, Qi fails to move water, leading to the Five Diarrheas, or urinary retention and fecal impaction. Like a vessel pouring water, if the upper orifice is blocked, the lower orifice passes not a drop; if the lower orifice is blocked, the upper orifice is congested and cannot open. All these manifestations relate to the Lung. The Lung governs Heaven's Qi, truly not false.
As for Earth, it originally receives Heaven; if Earth's Qi does not ascend, Heaven's Qi does not descend. The Stomach is originally Earth's Qi in humans, and the Kidneys are Heaven's Qi stored within Earth. The Stomach is the Sea of Water and Grain, and the Official of Granaries. The development of the Stomach relies on the True Yin and True Yang of the Kidneys to develop together; hence the Classics say: "The Kidney is the gate of the Stomach." And again: "In all diseases of the four seasons, Stomach Qi is the root; those who obtain grain prosper, those who lose grain perish." And again: "Ying [Qi] emerges from the Middle Jiao." And again... (text implies continuation regarding fluid metabolism)... Ascending. Regulating water passages, transmitting downward to the Bladder, Water Essence distributes everywhere, the Five Meridians run together. This is Heaven's Qi descending. And again: The fierce Qi of water and grain is Wei Qi (Defensive Qi), the essential Qi of water and grain is Ying Qi (Nutritive Qi). The essence within Ying Blood, receiving Lung Qi to distribute it, enters the Gallbladder to transform into bile, enters the Kidney to transform into Essence, ascends to the head to transform into Brain Marrow, and internally enters bone cavities to transform into Marrow. Thus it is said: "Heaven's Qi descends to the earth, and organisms in the earth are all Heaven's Qi." The water, following Lung Qi respiration, is absorbed into the intestines and stomach. Lung raises it out as Qi, exudes it through hair follicles as sweat, the remainder enters the inner Kidney, obtains San Jiao Qi transformation, seeps into the Bladder as urine. Thus it is said: "Qi is the mother of Water." And again: "Water travels in the heavens." However, why do Water and Blood travel together in the collaterals without hindering each other? Because Blood is governed by the Blood Wheel. (Note: In *Nei Jing*, puncturing blood collaterals yields clear fluid, showing Water and Blood travel together in blood collaterals). Its dregs change in the Small Intestine (Small Intestine is the Fire Fu Organ, thus capable of transformation). Transmitted to the Large Intestine, all this is distributed by Lung Qi; this is Yin following Yang. The True Yin and True Yang of Heaven emerge on the ground to generate all things, but are actually hidden in the earth, being the source of all things. The True Yin of the human Lung spreads downward to the Kidney to become Water; the True Yang of the Lung descends to the Kidney to become Fire, which is "Earth residing in Heaven, Heaven enveloping Earth." Between the two Kidneys is named Ming Men (Gate of Life), the foundation of the human body. One Yang hides among two Yins, Water and Fire house each other, corresponding to the Kan hexagram. Lung inhalation and exhalation connect breath-by-breath with Kidney Qi in the waist; hence the Classics say: "The Kidney connects upward to the Lung." As for the Spleen, it is like soil on the embankments of the earth, scattering essence from the Stomach to transport upward to the Lung. The Liver is like wood on the earth, pivoting the generating Qi arising from the earth. The Six Meridians are rivers, the intestines and stomach are seas, like the Jing and Wei rivers of the earth, transporting clarity and moving turbidity. From this view, is the human body indeed a small heaven and earth! Are not the Lung, Kidney, and Stomach the most important in the human body!