读《素问》至“食气入胃，浊气归心，淫精干脉”节，此“浊气归心”，不得其解。因思心者，君主之官，神明出焉。
如果浊气归心，焉得虚灵不昧，具众理而应万事乎？按此“心”字，必因千百年相传之书，“脾”字误为“心”字。考《灵
枢·阴阳清浊篇》曰∶“受谷者浊，受气者清。”又曰∶“营者，水谷之精气也，和调于五脏，洒陈于六腑。”又曰∶“阴清
而阳浊。”又曰∶“诸阴皆清，足太阴独受其浊。”夫腑为阳，脏为阴，既曰“诸阴皆清”，则心之受清可知；既曰“足太
阴独受其浊”，则浊气归脾之外，更无一脏再受其浊。可知是浊气归脾，《经》文无不印合，窃以为一字之讹，敢以质诸
高明。
夫 鼓荡于大地之间者，孰推行是，孰发育是，无非一气为之橐龠而已。天以五行化生万物，人以五脏应之。天
一水也，故两肾为先天之本；天五土也，故脾胃为后天所资。此东垣、丹溪之论，后人皆起而宗之。至汪氏苓友，独主
一心，其言曰∶万病皆起于心，五脏六腑皆系于心。天有日则昼夜分，四时序，万物生；世有君则尊卑定，贵贱明，兆
姓治。心者，君主之官也，在天以日为主，在人以心为主。论凡数万言，直与前贤鼎立，其嘉惠来兹，岂浅鲜哉！特是
三家之说，一指脾，一指肾，一指心，则犹是以有形之脏体言也。夫气者，形之本也，人自赋形以后，阳曰气，阴曰血，
而先天无形之气，则宰乎阴阳血气之先，修养家谓之祖气，即天地生生之气也。《纬书》之言曰∶有生皆在气中，凡夫负
阴抱阳，昆虫草木之属，莫不感此气而生，故气在则形存，气去则形坏。孔子曰∶ 子食于其死母者，少焉 若，皆弃
之而走。所爱其母者，非爱其形也，爱使其形者也。使其形者何也？气也。《生气通天论》曰∶“苍天之气清净，则志意
治，顺之则阳气固。”又曰∶“服天气而通神明。《灵》《素》之言，汪洋浩瀚，其要旨止归一气字。夫涕、唾、津、精、
汗、血、液，七般灵物，皆属阴。阴者，死质也；气者，生阳也。方书中往往以血肉有情为炼石补天之具，不知吾身中
生阳之气，既若存而若亡，则此块然者，亦渐邻于朽腐之乡，乃反恃此物之朽腐者以却病延年，不其难乎？是故治形必
先治气，形特气之宫城；治气必先治心，心实气之主宰。先天之植此形者惟气，后天之帅此气者惟心，斗柄招太阳，径
寸混三才三奇论之，祖气即子舆氏之言养气，求放心也。古人云∶行医不识气，治病从何据？盖无此冲和不息之气，则
心何由而藏神，脾何由而载物，肾何由而为蛰藏之本？《经》曰∶“知其要者，一言而终”，其斯之谓欤。
阅读《素问》中“饮食之气进入胃后，浊气归于心，精微物质浸淫于脉道”这一段落时，我对其中“浊气归心”的说法无法理解。因为思考到心是君主之官，精神意识由此产生。
如果浊气归于心，怎么能保持虚灵不昧、具备各种道理并应对万事万物呢？按照这个逻辑，“心”字一定是因为千百年来流传的书籍中，“脾”字被误写成了“心”字。考察《灵枢·阴阳清浊篇》说：“接受谷物的是浊气，接受天气的是清气。”又说：“营气，是水谷的精微物质，调和于五脏，散布于六腑。”又说：“阴气清，阳气浊。”又说：“所有阴经都主清，只有足太阴脾经单独接受浊气。”腑属阳，脏属阴，既然说“所有阴经都主清”，那么心接受清气是可以知道的；既然说“只有足太阴脾经单独接受浊气”，那么浊气归于脾之外，就没有其他脏再接受浊气了。可以知道这是浊气归于脾，《内经》原文无不吻合，我私下认为这是一个字的讹误，敢于向高明之士请教。
在大地之间鼓荡运行的，是谁推行它，是谁发育它，无非是一气作为风箱（橐龠）罢了。天通过五行化生万物，人通过五脏与之相应。天一为水，所以两肾是先天之本；天五为土，所以脾胃是后天赖以资生的基础。这是李东垣、朱丹溪的观点，后人纷纷起来尊崇他们。至于汪苓友，唯独主张以心为主，他的言论说：万病都起于心，五脏六腑都系属于心。天有太阳则昼夜分明，四季有序，万物生长；世间有君主则尊卑确定，贵贱明确，百姓治理。心是君主之官，在天以太阳为主，在人以心为主。论述达数万言，直接与前代贤者鼎立，他对后世的恩惠，难道浅薄吗！只是这三家的说法，一个指向脾，一个指向肾，一个指向心，这还是以有形的脏腑形体来说话。气是形体的根本，人自从赋予形体之后，阳称为气，阴称为血，而先天的无形之气，则主宰在阴阳血气之前，修养家称之为祖气，也就是天地生生不息的气。《纬书》中说：所有生命都在气中，大凡背负阴怀抱阳的人，昆虫草木之类，没有不感应此气而生存的，所以气在则形体存在，气去则形体败坏。孔子说：孩子在死去的母亲身边进食，过了一会儿，都像抛弃了母亲一样跑开。所爱母亲的，不是爱她的形体，而是爱那个使她成为形体的东西。使她成为形体的是什么？是气。《生气通天论》说：“上天的清气清净，则人的意志安定，顺应它则阳气固密。”又说：“服受天气而通达神明。”《灵枢》《素问》的言论，汪洋浩瀚，其主旨只归结到一个“气”字。涕、唾、津、精、汗、血、液，七种灵物，都属于阴。阴是死质；气是生阳。医方书中往往把血肉有情之物当作炼石补天的工具，不知道我们身体中生阳之气，既然若存若亡，那么这块然存在的形体，也逐渐接近腐朽之乡，反而倚仗这些朽腐之物来祛病延年，不是很困难吗？所以治疗形体必须先治疗气，形体只是气的宫城；治疗气必须先治心，心实际上是气的主宰。先天种植这个形体的只有气，后天统帅这个气的只有心，斗柄招引太阳，径寸混三才三奇论之，祖气就是孟子所说的养气、求放心。古人说：行医如果不认识气，治病依据什么？大概没有这冲和不息的气，心由什么来藏神，脾由什么来承载事物，肾由什么来做蛰藏的根本？《内经》说：“懂得要领的人，一句话就能终结（掌握全部）”，说的就是这个吧。
When reading the section in the *Suwen* (Basic Questions) stating "The qi of food enters the stomach, turbid qi returns to the Heart, and essence overflows into the vessels," I could not understand the phrase "turbid qi returns to the Heart." Reflecting on it, the Heart is the official of the sovereign, from which spirit and consciousness emerge.
If turbid qi were to return to the Heart, how could it remain empty, spiritual, and unobscured, possessing all principles and responding to all affairs? According to this reasoning, the character "Heart" must be a corruption of the character "Spleen" due to books transmitted for thousands of years. Examining the *Lingshu* (Spiritual Pivot) chapter "Yin-Yang Clear and Turbid," it states: "That which receives grain is turbid; that which receives qi is clear." It also states: "Ying (Nutritive) qi is the essence of water and grain, harmonized within the Five Zang organs, and distributed throughout the Six Fu organs." It further states: "Yin is clear, Yang is turbid." And again: "All Yin meridians are clear; only the Foot-Taiyin [Spleen] meridian alone receives the turbid." Since Fu organs are Yang and Zang organs are Yin, given that "all Yin meridians are clear," it is known that the Heart receives clear qi; given that "only the Foot-Taiyin [Spleen] meridian alone receives the turbid," then apart from turbid qi returning to the Spleen, no other Zang organ receives turbid qi. Thus, it can be concluded that turbid qi returns to the Spleen, which aligns perfectly with the original text of the Classics. I privately believe this is a single-character error and dare to submit it for discussion by those of superior insight.
What surges between heaven and earth, who promotes it, who nurtures it, is nothing but one Qi acting as the bellows (Tuoyue). Heaven generates all things through the Five Elements, and humans correspond to them through the Five Zang organs. Heaven One is Water; therefore, the two Kidneys are the root of congenital constitution (Xiantian). Heaven Five is Earth; therefore, the Spleen and Stomach are the resources for acquired constitution (Houtian). This is the theory of Li Dongyuan and Zhu Danxi, which later generations have risen to revere. However, Wang Lingyou alone advocated the primacy of the Heart, saying: "All diseases originate from the Heart; the Five Zang and Six Fu organs are all connected to the Heart." Just as Heaven has the Sun to divide day and night, order the four seasons, and generate all things; so too does the world have a Sovereign to establish rank, clarify status, and govern the multitude. The Heart is the official of the sovereign; in Heaven, the Sun is primary; in humans, the Heart is primary. His treatise spans tens of thousands of words, standing directly alongside the sages of old. His benefit to future generations cannot be slight! Yet, the theories of these three schools point respectively to the Spleen, the Kidney, and the Heart; thus, they still speak of the physical forms of the Zang organs. Qi is the root of form. After humans are endowed with form, Yang is called Qi, and Yin is called Blood. However, the congenital formless Qi governs before Yin-Yang, Blood, and Qi. Cultivators call it Ancestral Qi (Zuqi), which is the generative Qi of Heaven and Earth. The *Weishu* (Apocryphal Books) states: "All living beings exist within Qi. Humans carry Yin and embrace Yang; insects, animals, grass, and trees all sense this Qi to be born. Therefore, where Qi exists, form remains; where Qi departs, form decays." Confucius said: "When a child eats near its dead mother, after a short while, it flees as if abandoning her." What makes one love the mother is not loving her form, but loving that which gives shape to her. What gives shape to her? It is Qi. The *Shengqi Tongtian Lun* (Treatise on Vital Energy Connecting to Heaven) states: "The pure Qi of the Blue Heaven is clear and tranquil; when one aligns with it, will and intention are regulated, and following it solidifies Yang Qi." It also states: "Receiving the Qi of Heaven and connecting with Spirit and Enlightenment." The words of the *Lingshu* and *Suwen* are vast and profound, but their essential purport converges on the single concept of "Qi." Tears, saliva, fluids, essence, sweat, blood, and body fluids—these seven spiritual substances—all belong to Yin. Yin is dead matter; Qi is vital Yang. Medical formularies often use flesh-and-blood sentient substances as tools for mending the heavens (like the myth of Nüwa), unaware that our body's vital Yang Qi, being seemingly present yet absent, means this substantial form gradually approaches decay. To rely on such decaying substances to dispel disease and prolong life is indeed difficult. Therefore, to treat form, one must first treat Qi; form is merely the palace city of Qi. To treat Qi, one must first treat the Heart; the Heart is truly the master of Qi. The congenital planting of this form relies solely on Qi; the acquired command over this Qi relies solely on the Heart. As the handle of the Dipper attracts the Taiyang, and the inch-square [heart] mixes the Three Realms and Three Wonders, Ancestral Qi is what Mencius referred to as nourishing Qi and seeking the lost heart. The ancients said: "In practicing medicine, if one does not understand Qi, upon what basis does one treat disease?" Without this harmonious and ceaseless Qi, how could the Heart store Spirit? How could the Spleen bear tasks? How could the Kidney serve as the root of storage? The Classic says: "He who knows the essentials concludes with one word." This is precisely what is meant.