欲知脏腑体质，先明出气、入气与进饮食之道路。古人谓舌根后名曰喉，喉者候也，候
气之出入，即肺管上口是也。喉之后名曰咽，咽者 也， 饮食入胃，即胃管上口是也
咽以纳食，喉以纳气，为千古不易之定论。自《灵》、《素》至今，四千年来，无人知其错
而改正者。如咽 饮食入胃，人所共知，惟喉候气之出入一节，殊欠明白。不知肺两叶大面
向背，上有四尖向胸，下一小片亦向胸，肺管下分为两杈，入肺两叶，每杈分九中杈，每中
杈分九小杈，每小杈长数小枝，枝之尽头处并无孔窍，其形仿佛麒麟菜，肺外皮亦无孔窍，
其内所存皆轻浮白沫，肺下实无透窍，亦无行气之二十四孔。先贤论吸气则肺满，呼气则肺
虚，此等错误，不必细辨。人气向里吸，则肚腹满大，非肺满大；气向外呼，则肚腹虚小，
非肺虚小。出气，入气，吐痰，吐饮，唾津，流涎，与肺毫无干涉。肺管之后，胃管之前，
左右两边凹处，有气管两根，其粗如箸，上口在会厌之下，左曰左气门，右曰右气门，痰饮
津涎，由此气管而出。古人误以咳嗽、喘急、哮吼等症为肺病者，因见其症自胸中来。再者
，临症查有外感，用发散而愈；有燥痰，用清凉而愈；有积热，用攻下而愈；有气虚，用补
中而愈；有阴亏，用滋阴而愈；有瘀血，用逐瘀而愈。扬扬得意，立言着书，以为肺病无疑
。不知左气门、右气门两管，由肺管两旁下行至肺管前面半截处，归并一根，如树两杈归一
本，形粗如箸，下行入心，由心左转出，粗如笔管，从心左后行，由肺管左边过肺入脊前，
下行至尾骨，名曰卫总管，俗名腰管。自腰以下，向腹长两管，粗如箸，上一管通气府，俗
名鸡冠油，如倒提鸡冠花之状。气府乃抱小肠之物，小肠在气府是横长，小肠外、气府内，
乃存元气之所。元气即火，火即元气，此火乃人生命之源。食由胃入小肠，全仗元气蒸化，
元气足则食易化，元气虚则食难化。此记向腹之上一管。下一管，大约是通男子之精道，女
子之子宫。独此一管，细心查看，未能查验的确，所以疑似，以俟后之业医者，倘遇机会，
细心查看再补。卫总管，对背心两边有两管，粗如箸，向两肩长；对腰有两管，通连两肾；
腰下有两管，通两胯；腰上对脊正中，有十一支管连脊，此管皆行气、行津液。气足火旺，
将
以管中之气上攻，上行过心，由肺管前气管中出左右气门。痰饮津涎，本气管中物，古人何
以误为肺中物，因不知肺管前有气管相连而长，止知痰饮津涎自胸中来，便疑为肺中物，总
是未亲见脏腑之故。手握足步，头转身摇，用行舍藏，全凭此气。人气向里吸则气府满气府
满，则肚腹大；气向外呼则气府虚，气府虚则肚腹小。卫总管，行气之府，其中无血。若血
归气府，血必随气而出，上行则吐血、衄血，下行则溺血、便血。卫总管之前，相连而长，
粗如箸，名曰荣总管，即血管，盛血，与卫总管长短相等，其内之血，由血府灌溉。血府即
人胸下膈膜一片，其薄如纸，最为坚实，前长与心口凹处齐，从两胁至腰上，顺长如坡，前
高
，即舌后之白片，乃遮盖左右气门、喉门之物也。
想要了解脏腑的体质结构，必须先明确出气、入气以及进食饮食的通道。古人称舌根后方名为“喉”，“喉”即“候”的意思，是观察气息出入的地方，也就是肺管的上口。在“喉”的后方名为“咽”，“咽”即“咽”的意思，是饮食进入胃的地方，也就是胃管的上口。咽负责接纳食物，喉负责接纳气息，这是千古不变的定论。从《灵枢》、《素问》至今，四千年来，没有人发现其中的错误并加以改正。例如，咽接纳饮食进入胃，这是人所共知的事实；唯独关于喉观察气息出入这一节，特别不够明白。
不知道肺有两叶，大面朝向背部，上有四个尖角朝向胸部，下面有一小片也朝向胸部。肺管向下分为两个杈，进入肺的两叶中，每个杈又分为九个中杈，每个中杈再分为九个小杈，每个小杈长出几根小枝，小枝的尽头处并没有孔窍，其形状仿佛麒麟菜（一种海藻）。肺的外皮也没有孔窍，其内部所存的都是轻浮的白色泡沫，肺下实际上没有透气的孔窍，也没有所谓运行气息的二十四个孔。先贤论述吸气时肺就满，呼气时肺就虚，这些错误不必细辨。人气向体内吸入时，肚腹变得满大，这并不是肺满大；气向体外呼出时，肚腹变得虚小，这并不是肺虚小。出气、入气、吐痰、吐饮、唾津、流涎，都与肺毫无干涉。
在肺管的后面、胃管的前面，左右两边的凹陷处，有两根气管，粗细像筷子一样，上口位于会厌之下，左边称为左气门，右边称为右气门，痰、饮、津、涎都由此气管排出。古人误将咳嗽、喘急、哮吼等症状当作肺病，是因为看到症状似乎是从胸部发出来的。再者，临症检查发现有外感，用发散法治愈；有燥痰，用清凉法治愈；有积热，用攻下法治愈；有气虚，用补中法治愈；有阴亏，用滋阴法治愈；有瘀血，用逐瘀法治愈。医生们扬扬得意，著书立说，认为这无疑是肺病。
却不知道左气门、右气门这两根管子，由肺管两旁下行至肺管前面半截处，合并为一根，就像树的两杈归于一本，形状粗如筷子，下行进入心脏，由心脏左转出来，粗如笔管，从心脏左后方行走，经过肺管左侧穿过肺进入脊柱前方，下行至尾骨，名叫卫总管，俗名腰管。从腰部以下，向腹部生长两根管子，粗细像筷子，上面一根连通气府，俗名鸡冠油，形状像倒提着的鸡冠花。气府是包裹小肠的东西，小肠在气府内是横向生长的，在小肠外部、气府内部，是存留元气的地方。元气就是火，火就是元气，这火是人生命的源头。食物由胃进入小肠，全靠元气蒸化，元气充足则食物容易消化，元气虚弱则食物难以消化。这是记述向腹部生长的上面那根管子。下面那根管子，大约是连通男子的精道、女子的子宫。唯独这一根管子，细心查看，未能查验确切，所以表示怀疑，留给后世行医的人，如果遇到机会，细心查看后再补充。
卫总管，对着背心两边有两根管子，粗细像筷子，向两肩生长；对着腰部有两根管子，连通两肾；腰部下面有两根管子，连通两胯；腰部上面对着脊柱正中，有十一支管子连接脊柱，这些管子都是运行气、运行津液的。气足火旺，会将管中的气向上攻击，上行经过心脏，由肺管前面的气管中从左右气门排出。痰、饮、津、涎，本是这些气管中的物质，古人为什么误认为是肺中的物质？因为不知道肺管前有气管相连而长，只知道痰饮津涎从胸部来，便怀疑是肺中的物质，总是因为没有亲眼见到脏腑的缘故。手握足踏，头转身摇，用行舍藏，全凭此气。人气向体内吸入则气府满，气府满则肚腹大；气向体外呼出则气府虚，气府虚则肚腹小。卫总管是运行气的府库，其中没有血。如果血进入气府，血必定随着气而出，上行则吐血、衄血，下行则溺血、便血。
在卫总管的前面，相连而长，粗细像筷子，名叫荣总管，即血管，盛装血液，与卫总管长短相等，其中的血液由血府灌溉。血府就是人胸下的膈膜一片，薄如纸张，最为坚实，前长与心口凹处齐平，从两胁延伸至腰部上方，顺着坡度生长，前高后低。这就是舌后的白片，是遮盖左右气门、喉门的东西。
To understand the constitution of the Zang-Fu organs, one must first clarify the pathways for exhalation, inhalation, and the intake of food and drink. The ancients called the area behind the root of the tongue "Hou" (throat), where "Hou" implies "to monitor," serving as the passage to monitor the entry and exit of Qi, which is the upper opening of the Lung tube. Behind the "Hou" is the "Yan" (pharynx), where "Yan" implies "to swallow," serving as the passage for food and drink to enter the Stomach, which is the upper opening of the Stomach tube. The Yan accepts food, and the Hou accepts air; this is an unchangeable truth since ancient times. From the *Ling Shu* and *Su Wen* until now, over four thousand years have passed, yet no one has identified these errors and corrected them. For instance, that the Yan accepts food into the Stomach is common knowledge; however, the section regarding the Hou monitoring the entry and exit of air is particularly unclear.
It is unknown that the Lungs have two lobes, with their broad surfaces facing the back, four tips facing the chest above, and a small lower segment also facing the chest. The Lung tube divides downward into two branches entering the two lung lobes; each branch divides into nine middle branches, and each middle branch divides into nine small branches. Each small branch grows several tiny twigs, at the ends of which there are no orifices. Their shape resembles *Eucheuma spinosum* (Qilin Cai). The outer skin of the lungs also has no orifices, and what remains inside is all light, floating white foam. There are actually no perforations in the lower part of the lungs, nor are there twenty-four holes for the movement of Qi. The earlier sages' discussion that "inhalation fills the lungs and exhalation empties them" contains such errors that do not require detailed refutation. When human Qi is inhaled inward, the abdomen becomes full and large; this is not the lungs becoming full and large. When Qi is exhaled outward, the abdomen becomes empty and small; this is not the lungs becoming empty and small. Exhalation, inhalation, expectoration of phlegm, vomiting of fluids, spitting saliva, and drooling have absolutely nothing to do with the Lungs.
Behind the Lung tube and in front of the Stomach tube, on both the left and right concave sides, there are two tracheal tubes, as thick as chopsticks. Their upper openings are located below the epiglottis. The left is called the Left Qi Gate, and the right is called the Right Qi Gate. Phlegm, fluids, saliva, and drool exit through these tracheal tubes. The ancients mistakenly attributed symptoms such as cough, wheezing, and stridor to Lung diseases because they observed that these symptoms seemed to originate from the chest. Furthermore, in clinical practice, when external pathogens were present, dispersing methods cured them; when dry phlegm was present, cooling methods cured them; when accumulated heat was present, purgative methods cured them; when Qi deficiency was present, middle-tonifying methods cured them; when Yin deficiency was present, Yin-nourishing methods cured them; when blood stasis was present, blood-dispelling methods cured them. Physicians would be proud of themselves, write books, and claim without doubt that these were Lung diseases.
However, they did not know that the Left Qi Gate and Right Qi Gate tubes descend from both sides of the Lung tube and merge into one tube halfway down the front of the Lung tube, similar to two tree branches merging into one trunk. They are as thick as chopsticks, descend into the Heart, turn left out of the Heart, become as thick as a pen tube, travel from the left rear of the Heart, pass by the left side of the Lung tube through the Lung to the front of the spine, and descend to the coccyx. This is named the Wei Zong Guan (Master Tube of Defensive Qi), commonly known as the Waist Tube. Below the waist, two tubes grow toward the abdomen, as thick as chopsticks. The upper tube connects to the Qi Fu (Qi Mansion), commonly known as Ji Guan You (Chicken Comb Oil), shaped like an inverted chicken comb. The Qi Fu surrounds the Small Intestine. The Small Intestine lies horizontally within the Qi Fu. Between the exterior of the Small Intestine and the interior of the Qi Fu lies the reservoir of Yuan Qi (Original Qi). Yuan Qi is Fire, and Fire is Yuan Qi; this Fire is the source of human life. Food enters the Small Intestine from the Stomach, relying entirely on the steaming and transformation by Yuan Qi. If Yuan Qi is sufficient, food is easily digested; if Yuan Qi is deficient, food is difficult to digest. This records the upper tube growing toward the abdomen. The lower tube likely connects to the spermatic duct in men and the uterus in women. Regarding this single tube alone, careful examination failed to verify it definitively, so I express doubt and leave it for future practitioners to supplement upon opportunity.
The Wei Zong Guan has two tubes on either side of the back, as thick as chopsticks, growing toward the shoulders; two tubes opposite the waist connecting to the Kidneys; two tubes below the waist connecting to the hips; and eleven branches opposite the midline of the spine connecting to the spine. These tubes transport Qi and body fluids. When Qi is abundant and Fire is vigorous, the Qi in the tubes attacks upward, passes the Heart, and exits through the Left and Right Qi Gates via the trachea in front of the Lung tube. Phlegm, fluids, saliva, and drool are substances originally within these tracheal tubes. Why did the ancients mistakenly consider them substances within the Lungs? Because they did not know that tracheal tubes connect and extend in front of the Lung tube. Knowing only that phlegm and fluids come from the chest, they suspected them to be Lung substances, simply because they had never personally seen the Zang-Fu organs. Hand grasping, foot stepping, head turning, body swaying, using movement and storing stillness—all rely on this Qi. When human Qi is inhaled inward, the Qi Fu becomes full; when the Qi Fu is full, the abdomen becomes large. When Qi is exhaled outward, the Qi Fu becomes empty; when the Qi Fu is empty, the abdomen becomes small. The Wei Zong Guan is the mansion for transporting Qi, containing no Blood. If Blood enters the Qi Fu, Blood will exit along with Qi. Ascending, it causes hematemesis and epistaxis; descending, it causes hematuria and hematochezia.
In front of the Wei Zong Guan, extending continuously, as thick as chopsticks, is the Rong Zong Guan (Master Tube of Nutritive Qi), which is the blood vessel, holding Blood. It is equal in length to the Wei Zong Guan, and the Blood within it is irrigated by the Xue Fu (Blood Mansion). The Xue Fu is a sheet of diaphragm below the chest, thin as paper and extremely solid. Its anterior length aligns with the depression of the heart pit, extending from the hypochondrium to above the waist, sloping downwards from front to high to back to low. This refers to the white membrane behind the tongue, which covers the Left and Right Qi Gates and the throat gate.