经云∶心与胆通，心病怔忡，宜温胆为主。胆病战栗颠狂，宜补心为主。
唐容川曰∶旧注君相二火，一气相通。此解通字，与以下各
通字不合。盖所谓通者，必有相通之道路。唐宋后凭空说理，不按实迹。西医虽详形略气，然如此等道路，非借西
说不能发明。西医云∶人之脏腑，全有连网相联。其连网中，全有微丝管，行血行气。据此，则知心与胆通，其道路亦
在膜网之中。盖胆附于肝，系着脊，上循入肺系，连及于心，胆与心通之路，即在其系中。故心病怔忡，宜温胆。
胆病战栗颠狂，宜补心。非空论矣。又温字补字有辨，经言∶温之以气，补之以味。《内经》言以苦补心，是泻心
火，即是补心，以益其阴也。温之以气，是益其阳也。
经云∶肝与大肠通，肝病宜疏通大肠，大肠病宜平肝经为主。
唐容川曰∶肝内膈膜，下走血室，前连膀胱，后连大肠。厥阴肝木，又外绕行肛门。大肠传导，全赖肝疏泻之
力。以理论，则为金木交合。以形论，为血能润肠，肠能导滞之故。所以肝病宜疏通大肠，以行其郁结也。大肠
病如痢症、肠风、秘结、便毒等症，皆宜平肝和血润肠，以助其疏泄也。
经云∶脾与小肠通，脾病宜泄小肠火，小肠病宜润脾为主。
唐容川曰∶西医图绘，脾居连网之上，小肠通体，皆与连网相附。连网中均有微细管相通，据此则《内经》所言
道路显然。西医不知《内经》，妄抵轩岐，以为未见脏腑，此不足怪。独怪中国趋好洋学，舍古圣之书，而弗深考，
岂不谬哉！脾病多是小肠之火，蒸动湿气，发肿胀，作泻满，小便混浊，故当泻小肠。至于小肠，所以化物不滞，
全赖脾湿有以濡之。西医所谓甜肉汁，入肠化物是也。故小肠病痢及秘结、阑门不开、膈食等症，皆宜润脾。
涂蔚生曰∶心为丙火，而生胃阳之戊土，小肠为丁火，而生
脾阴之己土。此五行相生之定义，天地自然之气化，不可以科学之定理，相为试验者也。然小肠能以生脾，亦能病
脾。脾为小肠所生，亦能滋益小肠。故脾阴有亏，宜泻小肠之火以救脾，防其消耗脾中之阴也。小肠之火有余，
宜滋脾阴以益小肠，济其化生之源也。若夫脾湿而为肿胀，小肠火衰而为泻泄，则又宜培火以燥土也。容川解为脾
病，多是小肠之火，蒸动湿气，发肿胀，作泄泻，小便混浊，故当泻小肠。是其将脾与小肠寒热之病，合而为一也，
未免尚差一粒。
经云∶肺与膀胱通，肺病宜利膀胱水，膀胱病宜清肺气为主。
唐容川曰∶肺主通调水道，下输膀胱，其路道全在三焦膜中，上卷已详言之。故肺与膀胱相隔甚远，而实则
相通。肺病则水停为痰饮，故宜清利膀胱以泻之。膀胱病多由肺之上源，不得疏通，故宜清肺为主。
经云∶肾与三焦相通，肾病宜调和三焦，三焦病宜补肾为主。
唐容川曰∶三焦之源，即发于肾系，故肾与三焦通。三焦为肾行水化气，故肾病宜调和三焦。譬如肾气丸，
用苓泽以利三焦之水。保元汤，用黄 以充三焦之气是矣。三焦不能行水，则宜滋肾阴，不能化气，则宜补肾阳。近
医不知三焦为何物，西医名连网，不名三焦。是不知肾系为三焦之根，安知人生气化哉。
唐容川曰∶此条全可考脏腑路道。西洋形迹之学，未及如是之精。而今人不讲，反为西人所笑，堪发一叹。
《黄帝内经》说：心与胆相通，若患心病出现心悸怔忡的症状，治疗应以温胆为主。若患胆病出现战栗、癫狂的症状，治疗应以补心为主。
唐容川说：旧的注解认为君火与相火是一气相通的。这种对“通”字的解释，与下文各处的“通”字含义不符。所谓“通”，必然存在相互连接的通路。唐宋以后的医家凭空讲理，不依据实际的解剖形态。西医虽然详细研究形体结构而略于气的理论，但像这样的通路，不借助西医的说法就无法阐明。西医认为：人的脏腑全部由连网（筋膜网络）相连结。在连网中，遍布着微细的血管和淋巴管，运行血液和气。据此来看，心与胆相通，其通路也在膜网之中。因为胆附着于肝，系带连接脊柱，向上沿循进入肺系，连接及于心，胆与心相通的路线，就在这些系带之中。所以心病出现心悸怔忡，适宜温胆；胆病出现战栗癫狂，适宜补心。这就不是空泛的理论了。另外，“温”字与“补”字有区别，《内经》说：“用气来温养它，用味来补益它。”《内经》说用苦味补心，这是泻心火，也就是补心，通过益阴来实现。用气来温养，是益阳。
《黄帝内经》说：肝与大肠相通，肝病适宜疏通大肠，大肠病适宜平抑肝经为主。
唐容川说：肝脏内部的膈膜，向下走向血室，向前连接膀胱，向后连接大肠。厥阴肝木，又在外侧绕行肛门。大肠的传导功能，完全依赖肝的疏泄力量。从理论上看，这是金木交合；从形体上看，是因为血能润肠，肠能导滞的缘故。所以肝病适宜疏通大肠，以行散其郁结。大肠病如痢疾、肠风、便秘、便毒等症状，都适宜平肝、和血、润肠，以助其疏泄功能。
《黄帝内经》说：脾与小肠相通，脾病适宜清泄小肠之火，小肠病适宜滋润脾脏为主。
唐容川说：西医绘图显示，脾位于连网之上，小肠整体都与连网相附丽。连网中均有微细管道相通，据此则《内经》所说的道路显然可见。西医不知道《内经》，妄自诋毁黄帝和岐伯，认为未见脏腑，这不足为怪。唯独奇怪的是中国人趋向好洋学，舍弃古圣之书，而不深入考证，这难道不是谬误吗！脾病多是小肠之火，蒸动湿气，导致肿胀、腹泻、腹胀，小便混浊，所以应当清泻小肠。至于小肠，之所以能化物而不停滞，全赖脾湿来濡润它。这就是西医所说的胰液（甜肉汁），进入肠道帮助消化的作用。所以小肠病如痢疾、便秘、阑门不开、噎膈等症，都适宜滋润脾脏。
涂蔚生说：心属丙火，而生胃阳之戊土；小肠属丁火，而生脾阴之己土。这是五行相生的定义，是天地自然的气化，不能用科学的定理来试验验证。然而小肠既能生脾，也能病脾。脾受小肠所生，也能滋益小肠。所以脾阴亏损，适宜清泻小肠之火以救脾，防止其消耗脾中的阴液。小肠之火有余，适宜滋脾阴以益小肠，济助其化生之源。如果脾湿导致肿胀，小肠火衰导致泄泻，则又适宜培补火气以燥土。唐容川解释为脾病多是小肠之火蒸动湿气，导致肿胀、泄泻、小便混浊，所以应当清泻小肠。这是将脾与小肠的寒热病症合并为一谈，未免还差一点道理。
《黄帝内经》说：肺与膀胱相通，肺病适宜利导膀胱之水，膀胱病适宜清肃肺气为主。
唐容川说：肺主通调水道，向下输注到膀胱，其路径全在三焦膜中，上文已详细说明。所以肺与膀胱相隔很远，但实际上是相通的。肺病则水停聚为痰饮，所以适宜清利膀胱以泻除之。膀胱病多由肺之上源不得疏通所致，所以适宜清肺为主。
《黄帝内经》说：肾与三焦相通，肾病适宜调和三焦，三焦病适宜补肾为主。
唐容川说：三焦的源头，即发源于肾系，所以肾与三焦相通。三焦为肾运行水液、化生元气，所以肾病适宜调和三焦。例如肾气丸，用茯苓、泽泻以利三焦之水；保元汤，用人参（原文缺字，据方义推测为人参或黄芪，此处依原文留白或通用补气药意译，结合上下文“充三焦之气”通常指人参/党参/黄芪，鉴于原文缺失，译为“补气药”或保留空缺，此处按学术规范补全为常见补气药如人参，或仅译“补气”之意。原文为“用黄 以充”，黄后缺字，通常为“芪”或“参”。考虑到保元汤组成为人参、黄芪、甘草、肉桂，此处译为“补气药”较为稳妥，或根据WHO术语译为Ginseng Radix et Rhizoma/Astragali Radix。为严谨起见，译文处理为“补气药物”）。三焦不能行水，则适宜滋补肾阴；不能化气，则适宜补肾阳。近代医生不知道三焦是什么，西医称之为连网，不称三焦。这是不知道肾系是三焦的根本，怎么懂得人生的气化呢？
唐容川说：这一条完全可以考证脏腑的通路。西洋的形体之学，没有达到如此精细的程度。而现在的人不讲求这些，反而被西方人嘲笑，真是令人叹息。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The Heart and the Gallbladder are connected. In cases of Heart disease presenting with palpitations and anxiety (*Zhenchong*), treatment should primarily focus on warming the Gallbladder. In cases of Gallbladder disease presenting with tremors, epilepsy, or mania, treatment should primarily focus on tonifying the Heart.
Tang Rongchuan stated: Old annotations suggest that the Ministerial Fire and the Sovereign Fire are connected through a single Qi. This interpretation of "connection" is inconsistent with the usage of the term in subsequent passages. The so-called "connection" implies the existence of a pathway for mutual interaction. Since the Tang and Song dynasties, physicians have discussed principles abstractly without adhering to anatomical realities. Although Western medicine focuses detailed study on morphology while neglecting Qi theory, such pathways cannot be elucidated without reference to Western medical concepts. Western medicine posits that all human viscera are interconnected by a network of fascia (Lianwang). Within this network, there are numerous microscopic vessels conducting blood and Qi. Based on this, the connection between the Heart and the Gallbladder also lies within the fascial network. The Gallbladder attaches to the Liver, its ligaments connect to the spine, it ascends into the Lung system, and connects to the Heart. Thus, the pathway connecting the Gallbladder and the Heart resides within these ligamentous structures. Therefore, for Heart disease manifesting as palpitations, warming the Gallbladder is appropriate; for Gallbladder disease manifesting as tremors and mania, tonifying the Heart is appropriate. This is no longer empty theorizing. Furthermore, there is a distinction between "warming" and "tonifying." The *Neijing* states: "Warm it with Qi, tonify it with Flavor." The *Neijing* also states that bitter flavor tonifies the Heart; this refers to draining Heart Fire, which constitutes tonification by benefiting Yin. Warming with Qi benefits Yang.
The *Huangdi Neijing* states: The Liver and the Large Intestine are connected. In Liver diseases, it is appropriate to unblock the Large Intestine; in Large Intestine diseases, it is appropriate to soothe the Liver channel as the primary approach.
Tang Rongchuan stated: The diaphragm within the Liver descends toward the Blood Chamber, connects anteriorly to the Bladder, and posteriorly to the Large Intestine. The Jueyin Liver Wood also wraps around externally near the anus. The conduction function of the Large Intestine relies entirely on the dispersing and draining power of the Liver. Theoretically, this represents the interaction of Metal and Wood. Anatomically, it is because Blood can moisten the intestines, and the intestines can guide stagnation. Hence, for Liver diseases, unblocking the Large Intestine is suitable to disperse depression and accumulation. For Large Intestine diseases such as dysentery, intestinal wind, constipation, and perianal abscesses, it is appropriate to soothe the Liver, harmonize the blood, and moisten the intestines to assist their dispersing and draining functions.
The *Huangdi Neijing* states: The Spleen and the Small Intestine are connected. In Spleen diseases, it is appropriate to drain the fire of the Small Intestine; in Small Intestine diseases, it is appropriate to moisten the Spleen as the primary approach.
Tang Rongchuan stated: Western anatomical drawings show the Spleen located above the fascial network, with the entire Small Intestine attached to this network. Microscopic channels within the network connect them, making the pathways described in the *Neijing* clearly visible. It is not surprising that Western medicine, unaware of the *Neijing*, arbitrarily disparages Huangdi and Qibo for claiming to see viscera without direct observation. What is strange, however, is that Chinese scholars favor Western learning, abandoning the books of ancient sages without deep investigation, which is surely erroneous! Spleen diseases often involve fire from the Small Intestine steaming dampness, leading to edema, diarrhea, abdominal fullness, and turbid urine; thus, draining the Small Intestine is indicated. As for the Small Intestine, its ability to transform food without stagnation relies entirely on the moisture of the Spleen to nourish it. This corresponds to what Western medicine calls pancreatic juice (sweet meat juice), which enters the intestine to aid digestion. Therefore, for Small Intestine diseases such as dysentery, constipation, obstruction at the Lamen gate, and dysphagia, moistening the Spleen is appropriate.
Tu Weisheng stated: The Heart belongs to Bing Fire and generates the Wu Earth of Stomach Yang; the Small Intestine belongs to Ding Fire and generates the Ji Earth of Spleen Yin. This defines the generation cycle of the Five Elements, representing the natural qi transformation of heaven and earth, which cannot be verified by scientific axioms. However, the Small Intestine can generate the Spleen but also cause disease in the Spleen. The Spleen, being generated by the Small Intestine, can also nourish the Small Intestine. Therefore, if Spleen Yin is deficient, it is appropriate to drain the fire of the Small Intestine to rescue the Spleen, preventing the consumption of Yin within the Spleen. If the fire of the Small Intestine is excessive, it is appropriate to nourish Spleen Yin to benefit the Small Intestine, supporting its source of transformation and generation. Conversely, if Spleen dampness causes edema, or Small Intestine fire deficiency causes diarrhea, it is appropriate to cultivate fire to dry the earth. Tang Rongchuan interpreted that Spleen diseases mostly involve Small Intestine fire steaming dampness, causing edema, diarrhea, and turbid urine, hence draining the Small Intestine. This merges the cold and heat pathologies of the Spleen and Small Intestine into one, which is somewhat inaccurate.
The *Huangdi Neijing* states: The Lung and the Bladder are connected. In Lung diseases, it is appropriate to promote the flow of water in the Bladder; in Bladder diseases, it is appropriate to clear Lung Qi as the primary approach.
Tang Rongchuan stated: The Lung governs the regulation of water passages, transporting fluids downward to the Bladder. Its pathway lies entirely within the Sanjiao membranes, as detailed earlier. Thus, although the Lung and Bladder are distant, they are actually connected. In Lung diseases, water stagnates to form phlegm-rheum, so clearing and promoting the Bladder to drain it is appropriate. Bladder diseases often result from the failure of the upper source (Lung) to unblock, so clearing the Lung is primary.
The *Huangdi Neijing* states: The Kidney and the Sanjiao are connected. In Kidney diseases, it is appropriate to harmonize the Sanjiao; in Sanjiao diseases, it is appropriate to tonify the Kidney as the primary approach.
Tang Rongchuan stated: The source of the Sanjiao originates from the Kidney system, hence the Kidney and Sanjiao are connected. The Sanjiao conducts water and transforms Qi for the Kidney, so in Kidney diseases, harmonizing the Sanjiao is appropriate. For example, Shenqi Wan uses Fuling (Poria) and Zexie (Alisma) to promote water flow in the Sanjiao; Baoyuan Tang uses [missing character, likely Ginseng or Astragalus] to replenish Qi in the Sanjiao. If the Sanjiao cannot conduct water, it is appropriate to nourish Kidney Yin; if it cannot transform Qi, it is appropriate to tonify Kidney Yang. Modern physicians do not know what the Sanjiao is; Western medicine calls it the fascial network (Lianwang) and does not use the term Sanjiao. This indicates ignorance that the Kidney system is the root of the Sanjiao, and thus ignorance of human qi transformation.
Tang Rongchuan stated: This passage allows for the verification of visceral pathways. Western morphological studies have not reached such precision. Yet today, people neglect these teachings and are mocked by Westerners, which is truly sigh-worthy.