古人造字，不外形、声。形声，阴阳之道也。然形、声又各有阴阳。声有四∶平、上、
去、入。平，声之阳也；上、去、入皆仄，仄，声之阴也。以形言之，伏羲画卦，一画开天
则为一（一音奇，奇以象阳，数之始也），一画竖之则为 ，（ 音衮，上下通也。）左右倚之
，
止， 而识之也。）曲之则为乙，（乙音轧，乙乙，难出之貌。）一，象天阳也。 ，天气下
降于地
为
重浊之象也。先 后HT ，气以生形，阳统阴也。HT 继以 ，形随乎气，阴承阳也；
HT 左右各自位置，阴阳对待之道也； HT 左右不相离，阴阳互根之道也。 HT
合而为人，合谓之抱，又谓之交。抱者，负阴抱阳之义；交者地天交泰之义。观人字字义
，而人之阴阳可知矣。
试以人之外形言之。鼻为中土，鼻下名人中，人中以上，鼻、目、耳皆偶窍；人中以下
，口奇窍。偶属阴，奇属阳，阴上阳下，地天泰也。头项以下，乳偶窍；脐、前阴、后阴奇
窍。男子前阴，内偶窍，外奇窍；女子前阴，内外皆偶窍，亦地天交泰也。外形既如此，而
人所以生之之理，不从可想乎？夫人在天中，而附于地上，故后天胃气为最重。胃主地气，
为仓禀之官，为人身气血生化之本，故胃之为言汇也，胃从田，田乃五谷所汇而生之者也。
又胃者卫也，布KT 谷气，卫外而为固也。经故曰∶四时百病，胃气为本，脾为堤防之土
，乃散输胃中水谷之精气，以传于肺者耳！故脾从卑，卑者由下申上之义。又脾者裨也，裨
助胃气以散精者也。肺从市，市，从─从 ，象天气降于地，而上下贯通者也；从 （ ，
凶去声）。 ，空也，象肺轻虚之体也。又肺者沛也，敷布水精行于脏腑，沛然而莫御也。
心从、从HT 。夫─ HT ，方以直，HT 圆而神，字虽万变，未有能外─ HT
以架构之者。人心虚灵圆妙，故出乎─ HT 之外，而从 从HT ，即圆而神之义也
。又心为身之主，故从 。心善思，陆士衡文赋曰∶思HT HT 其若抽，故从HT
。又心者新也，神明变化而日新也。又心属火，小篆尝言心字篆文，只是一倒火字耳！盖火
下交于水为既济，故颠倒之以见阴阳调燮之妙。考五脏惟心有包络，盖以心为五脏六腑之大
主，主不受邪，故有包络以为外卫。曰包络者，即心外之脂膜，形如油网，包裹而散络于心
者也。肝从干，干，从二从 ，二偶数，偶以象阴，而贯通于上下者也。然肝虽属藏血之阴
脏，而在五行属木，肝者干也，如木之有干有枝也。木于时为春，后天震巽之木，居东方而
主生气。巽上坤下为观，观之义，崇阳而抑阴也；上坤下震为复，复之义，见阴必从阳转也
。故治肝以不伐生气为上。肾，水也，肾阴上交于心为既济，故肾字从臣从又，心为君主，
臣所以辅君也。又手也，扶佑君主之义也。又肾者神也，妙万物而为言也。肾者任也，主骨
而任周身之事也。《甲乙经》曰∶肾者引也，引气通于骨髓者也。脏象如此，腑象可知。腑
如府库之府，主聚而散焉者也。胃为六腑之一，前论五脏，先言胃者，以胃为后天化生之原
也；论五脏首言脾者，以地气必上腾，天气乃下降，地天交泰之义也。他如大肠属金，为肺
之腑；小肠属火，为心之腑。人纳水谷，脾化精微之气以上升，小肠化糟粕，传于大肠而下
降。肠者畅也，通畅胃中之气也。三焦属火，为心包络之腑，焦从火，热也，满腔热气布
，能通调水道，下出而为溺者也。胆属木，为肝之腑，胆从詹，人之勇怯，于此詹之。又
胆者担也，有担量，方足以任天下之事，故经谓十一经皆取决于胆，又谓胆为中正之官，决
断出焉。盖以人之勇怯、担量、决断，皆生于气，肝胆属木，主仁而又主生气，仁之至者，
义自尽也。膀胱属水，为肾之腑，膀者旁也，胱者光也，谓其得三焦之气化，则津液旁达，
而肌肤光泽也。此六腑字义与命名，又各有精义者也。余故曰∶医宜识字。
古人创造汉字，不外乎形和声两个方面。形与声的结合，体现了阴阳的道理。然而，形和声各自又包含阴阳属性。声音分为四种：平、上、去、入。平声属于阳；上声、去声、入声都属于仄声，仄声属于阴。从字形来看，伏羲画卦，一笔画开天地即为“一”（“一”读音为奇，奇象征阳，是数的开始）；将这一笔竖起来则为“丨”（“丨”读音为衮，意为上下贯通）。在左右倚靠的位置上，形成“丿”和“㇏”，从而识别出字形。弯曲之则为“乙”（“乙”读音为轧，“乙乙”形容艰难而出的样子）。“一”象征天阳。“二”表示天气下降于地，呈现重浊之象。先有“一”后有“二”，气产生形，这是阳统摄阴的表现。“二”继之以“三”，形跟随气，这是阴承袭阳的表现；“三”的左右部分各自独立位置，体现阴阳相对待的道理；“三”的左右部分不相分离，体现阴阳互根的道理。“三”合起来成为“人”字，“合”称为“抱”，也称为“交”。“抱”的含义是背负阴而怀抱阳；“交”的含义是天与地相交通泰。观察“人”字的字义，就可以明白人的阴阳属性了。
试着从人的外形来论述。鼻子位于面部中央，属土，鼻下名为“人中”。人中以上，鼻、目、耳都是偶数窍穴（双数）；人中以下，口是奇数窍穴（单数）。偶数属阴，奇数属阳，阴在上阳在下，符合地天交泰（泰卦）的意象。头项以下，乳房是偶数窍穴；肚脐、前阴、后阴是奇数窍穴。男子的前阴，内部是偶数窍穴，外部是奇数窍穴；女子的前阴，内外都是偶数窍穴，这也符合地天交泰的意象。外形既然如此，那么人生存的原理，难道不可以由此推想吗？人处于天地之间，依附于大地，所以后天的胃气最为重要。胃主管地气，被称为仓廪之官，是人体气血化生的根本。所以“胃”这个字的含义是汇聚，因为“胃”字偏旁从“田”，田地是五谷汇聚生长的地方。另外，“胃”通“卫”，布散水谷之气，护卫体表使之坚固。经典因此说：四季百病，以胃气为本。脾如同堤防之土，是将胃中水谷的精微之气散布输送，进而传送给肺。所以“脾”字偏旁从“卑”，“卑”是由下向上伸展的意思。另外，“脾”通“裨”，意为辅佐帮助胃气以散布精微物质。
“肺”字从“市”，“市”由“一”和“巿”组成，象征天气下降于地，上下贯通；还包含“巿”（读音为凶，去声），意为空，象征肺轻虚的形体。另外，“肺”通“沛”，意为敷布水液精华运行于脏腑，充沛而不可阻挡。“心”字从“宀”和“乂”（此处原文符号可能指代特定篆文结构，依文意理解为方与圆的结合）。夫“一”与“乂”（或类似符号），方形代表正直，圆形代表神妙。字形虽有万变，但没有能超出方直圆神这两种架构的。人心虚灵圆妙，所以出于方直之外，而从圆神之意。另外，心是身体的主宰，所以从“宀”（代表覆盖/主宰之意，原文符号需结合上下文理解为主宰）。心善于思考，陆士衡《文赋》说：“思绵绵其若抽”，所以从“纟”旁（原文符号对应此意）。另外，“心”通“新”，神明变化而日新月异。另外，心属火，小篆中常说“心”字的篆文，只是一个倒过来的“火”字罢了！因为火下交于水为既济卦，所以颠倒它来显示阴阳调燮的奥妙。考察五脏，只有心有包络，因为心是五脏六腑的大主，君主不受邪气侵犯，所以有包络作为外卫。所谓包络，就是心外面的脂膜，形状像油网，包裹并分散络脉于心。
“肝”字从“干”，“干”由“二”和“丨”组成，“二”是偶数，偶数象征阴，且贯通上下。虽然肝属于藏血的阴脏，但在五行中属木。“肝”即“干”，如同树木有主干有枝条。木对应季节为春，后天八卦中的震巽之木，位居东方而主掌生气。巽卦在上坤卦在下为观卦，观卦的意义是崇尚阳而抑制阴；坤卦在上震卦在下为复卦，复卦的意义是见到阴必转向阳。所以治疗肝病以不损伤生气为上策。
“肾”，属水。肾阴上交于心为既济卦，所以“肾”字从“臣”从“又”。“心”为君主，“臣”是用来辅佐君主的。另外，“又”代表手，有扶佑君主的意思。另外，“肾”通“神”，妙万物而言。另外，“肾”通“任”，主管骨骼并承担周身的事务。《甲乙经》说：肾是“引”，引导气通达骨髓。脏器的象如此，腑的象就可以推知了。腑就像府库的府，主要功能是聚集和发散。胃是六腑之一，前面论述五脏时先讲胃，是因为胃是后天化生的源头；论述五脏时首讲脾，是因为地气必须上升，天气才能下降，这是地天交泰的道理。其他如大肠属金，是肺的腑；小肠属火，是心的腑。人摄入水谷，脾化生精微之气向上输布，小肠消化糟粕，传导给大肠向下排泄。肠即“畅”，通畅胃中的气机。三焦属火，是心包络的腑，“焦”从“火”，意为热，满腔热气布散，能通调水道，向下排出成为尿液。胆属木，是肝的腑，“胆”从“詹”，人的勇敢与怯懦，在此审视判断。另外，“胆”通“担”，有担当的量度，才足以胜任天下之事，所以经典说十一经都取决于胆，又说胆是中正之官，决断由此产生。大概因为人的勇敢、担当、决断，都生于气，肝胆属木，主仁而且主生气，仁德至极，义自然完备。膀胱属水，是肾的腑，“膀”即“旁”，“胱”即“光”，谓其得到三焦的气化作用，则津液旁达全身，使肌肤光泽。这六腑的字义与命名，又各有精妙之处。所以我所以说：学医应当认识汉字。
The ancients created characters not exceeding the aspects of form (Xing) and sound (Sheng). The combination of form and sound embodies the Dao of Yin and Yang. However, both form and sound possess their own Yin and Yang attributes. Sounds are divided into four categories: Ping (Level), Shang (Rising), Qu (Departing), and Ru (Entering). Ping is Yang in sound; Shang, Qu, and Ru are all Ze (Oblique), which represent Yin in sound. Regarding form, when Fuxi drew the trigrams, a single horizontal stroke opening heaven and earth constitutes "Yi" (One) ("Yi" sounds like Qi, odd numbers symbolize Yang, and it is the beginning of numbers); drawing this stroke vertically forms "Shu" (Vertical) ("Shu" sounds like Gun, meaning connecting up and down). Leaning to the left and right forms strokes that allow one to recognize the character structure. Curving it forms "Yi" ("Yi" sounds like Ya, describing the difficulty of emerging). "Yi" symbolizes the Yang of Heaven. Two horizontal lines indicate Heaven's Qi descending to Earth, presenting an image of heaviness and turbidity. First comes "Yi", then "Er"; Qi generates Form, representing Yang governing Yin. Following "Er" with "San", Form follows Qi, representing Yin inheriting Yang; the left and right parts of "San" are positioned separately, embodying the principle of Yin and Yang facing each other; the left and right parts do not separate, embodying the principle of Yin and Yang rooting in each other. When combined, they form the character "Ren" (Person). This combination is called "Bao" (Embrace) or "Jiao" (Intersection). "Bao" implies carrying Yin on the back and embracing Yang; "Jiao" implies the harmonious interaction between Heaven and Earth. By observing the semantic meaning of the character "Ren", one can understand the Yin and Yang of humans.
Let us discuss from the external appearance of humans. The nose is in the center, belonging to Earth (Zhong Tu). Below the nose is named "Ren Zhong" (Human Middle). Above Ren Zhong, the nose, eyes, and ears are even-numbered apertures (paired); below Ren Zhong, the mouth is an odd-numbered aperture (single). Even numbers belong to Yin, odd numbers to Yang. Yin above and Yang below corresponds to the hexagram Tai (Peace/Harmony). Below the head and neck, the breasts are even-numbered apertures; the umbilicus, anterior yin (genitals), and posterior yin (anus) are odd-numbered apertures. In men, the anterior yin has internal even apertures and external odd apertures; in women, the anterior yin has even apertures internally and externally, also reflecting the harmony of Earth and Heaven. Since the external form is thus, can we not deduce the principle of human life? Humans exist within Heaven but attach to Earth; therefore, Post-Heaven Stomach Qi is most important. The Stomach governs Earth Qi, serves as the Official of Granaries, and is the root of Qi and Blood generation in the body. Thus, the meaning of "Wei" (Stomach) is gathering/convergence; the radical is "Tian" (Field), where grains gather and grow. Furthermore, "Wei" resonates with "Wei" (Guard), distributing Grain Qi to guard the exterior and maintain solidity. The Classics state: "In the four seasons and all diseases, Stomach Qi is the root." The Spleen is like the soil of a dike, scattering and transporting the essence of water and grain from the Stomach to transmit to the Lung. Thus, the radical of "Pi" (Spleen) is "Bei" (Low/Subordinate), implying rising from below. Also, "Pi" resonates with "Bi" (Assist), assisting Stomach Qi to scatter essences.
The character "Fei" (Lung) contains "Shi" (Market). "Shi" consists of "Yi" and "Fu", symbolizing Heaven's Qi descending to Earth and connecting up and down; it also includes "Fu" (pronounced Xiong, departing tone), meaning empty, symbolizing the light and hollow nature of the Lung. Also, "Fei" resonates with "Pei" (Abundant), spreading water essences through the Zang-Fu organs abundantly and irresistibly. The character "Xin" (Heart) involves structures representing squareness and roundness. Squareness represents uprightness; roundness represents spirit/divinity. Although characters vary infinitely, none escape the framework of upright squareness and divine roundness. The human heart is void, spiritual, and profound, transcending mere squareness, adhering to the meaning of roundness and spirit. Furthermore, the Heart is the master of the body, hence the radical indicating mastery. The Heart excels at thinking; Lu Ji's *Wen Fu* states, "Thoughts draw out like silk threads," hence the related component. Also, "Xin" resonates with "Xin" (New), as the Spirit changes and renews daily. Additionally, the Heart belongs to Fire; in Small Seal Script, the character for Heart is often said to be an inverted Fire character! Because Fire descending to Water creates the hexagram Ji Ji (After Completion), inverting it reveals the subtlety of Yin-Yang modulation. Examining the Five Zang organs, only the Heart has the Pericardium (Bao Luo). Since the Heart is the Great Master of the Zang-Fu and does not accept pathogens directly, the Pericardium serves as an external guard. The Pericardium refers to the fatty membrane outside the Heart, shaped like an oil net, wrapping and networking around the Heart.
The character "Gan" (Liver) contains "Gan" (Trunk/Dry). "Gan" consists of "Er" (Two) and "Shu". "Er" is an even number, symbolizing Yin, penetrating up and down. Although the Liver is a Yin organ storing blood, it belongs to Wood in the Five Elements. "Gan" means trunk, like a tree having a main stem and branches. Wood corresponds to Spring, and the Post-Heaven Zhen and Xun Woods reside in the East, governing Sheng Qi (Generating Qi). The hexagram Guan (Contemplation) is Xun over Kun, meaning honoring Yang and suppressing Yin; the hexagram Fu (Return) is Kun over Zhen, meaning seeing Yin must turn toward Yang. Therefore, treating the Liver prioritizes not damaging the Generating Qi.
"Shen" (Kidney) belongs to Water. Kidney Yin ascending to the Heart creates Ji Ji (After Completion). Thus, "Shen" contains "Chen" (Minister) and "You" (Hand). The Heart is the Monarch; the Minister assists the Monarch. "You" signifies a hand, supporting and aiding the Monarch. Also, "Shen" resonates with "Shen" (Spirit/Miraculous), speaking of the mystery of all things. Also, "Shen" resonates with "Ren" (Bear/Support), governing bones and bearing the affairs of the whole body. The *Jia Yi Jing* states: The Kidney is "Yin" (Guide), guiding Qi to penetrate the bone marrow. Such is the imagery of the Zang organs; the imagery of the Fu organs can be inferred. Fu organs are like treasuries, primarily for gathering and dispersing. The Stomach is one of the Six Fu organs. In discussing the Five Zang, the Stomach was mentioned first because it is the source of Post-Heaven transformation; the Spleen was mentioned first among Zang because Earth Qi must ascend for Heaven Qi to descend, embodying the harmony of Earth and Heaven. For instance, the Large Intestine belongs to Metal and is the Fu of the Lung; the Small Intestine belongs to Fire and is the Fu of the Heart. Humans ingest water and grain; the Spleen transforms subtle Qi and ascends it; the Small Intestine processes dregs and transmits them to the Large Intestine to descend downward. "Chang" (Intestine) resonates with "Chang" (Smooth/Unobstructed), smoothing the Qi in the Stomach. The San Jiao (Triple Burner) belongs to Fire and is the Fu of the Pericardium. "Jiao" contains "Huo" (Fire), meaning heat; abundant heat spreads, regulating water passages, and excretes downward as urine. The Gallbladder belongs to Wood and is the Fu of the Liver. "Dan" contains "Zhan" (Examine/Judge), where human courage and timidity are judged. Also, "Dan" resonates with "Dan" (Shoulder/Bear), possessing the capacity to shoulder responsibilities, sufficient to manage worldly affairs. Hence, the Classics state that the eleven meridians depend on the Gallbladder, and it is the Official of Justice, from whom decision-making arises. Generally, human courage, capacity, and decision-making arise from Qi. The Liver and Gallbladder belong to Wood, governing Benevolence (Ren) and Generating Qi. When Benevolence reaches its utmost, Righteousness (Yi) naturally fulfills its role.
The Bladder belongs to Water and is the Fu of the Kidney. "Bang" resonates with "Pang" (Side/Lateral), and "Guang" resonates with "Guang" (Light/Shine). It implies that receiving the Qi transformation of the San Jiao allows fluids to spread laterally, giving luster to the skin and muscles. These semantic meanings and naming conventions of the Six Fu organs each possess profound significance. Therefore, I say: Medicine requires the knowledge of characters.