尝观清净经云∶天清地浊。男动女静。降本流末。而生万物。又读周子太极图曰∶阳动
阴静
静极复动。一动一静。互为其根。则知清浊者。天地之位。动静者。男女之机也。男子
为
至
子
不
复
尝历览诸家方论。探求医之妙理。复读佛书。见经中多引医为喻。有云医善巧方。普救
一切
合四
本不
发毛爪齿
脱。筋急骨痿。髓竭脑转。面垢色败。此病之源于地大者也。唾涕脓血。津液涎沫。痰泪精
气。大小
壅泪盈
精走气泄。大小不净。盈流于外。此病之源于水大者也。至于暖气则归火。动转则归风。
若
肢
。
知医之神师。亦秘而不示于人。惟佛书则言之详矣。盖佛为大医王。了达生死。故能洞明此
理。予因得以经中所说。一贯乎医。后之来者。毋以予言为迂。如以予言为迂。是亦以佛氏
为迂矣。
太和 。天地设位。化生万物。而人位乎其中。三才立矣。夫人之一身。与天地同流。
上
至
融
故肾为精之舍。脑为髓之海也。头者诸阳之会。上丹产于泥丸。内则百神之所辑。为一身之
元首也。手之三阳。从手至头。足之三阳。从头至足。六阳之脉。会于头间。是以头痛多属
于阳也。阴病亦有头痛者。盖诸阴之脉。皆行至颈胸中而还。不上循头。独厥阴肝脉。上入
颃颡。连目系。上出额。与督脉会于颠。内经曰∶头痛颠疾。过在足少阳厥阴。甚则入肝。
又有病头痛连齿。时发时止。数岁不已者。由寒气内至骨髓。骨髓者。以脑为主。脑逆故
令头痛齿亦痛。此肾所生病也。诸阴经病无头痛。唯肝肾二经有者。由此故也。面者。人神
之牖也。上部五岳。分别五官。以属五脏。目者。肝之官。主鉴辨五色。鼻者。肺之官。主
吸引五臭。口者。脾之官。主嗜食五谷。舌者。心之官。主品尝五味。耳者。肾之官。主分
别五音。五官既具。则一身之精神。皆备于面矣。内经云∶女子六七。面皆焦。丈夫六八面
焦。由阳明气衰于上也。以其手阳明之脉。直而上颈贯颊。入下齿缝中。还出挟口。交人中。
左之右。右之左。上挟鼻孔。足阳明之脉。起于鼻。交 中。傍约太阳之脉。下循鼻外
入上齿缝中。还出挟口环唇。下交承浆。却循颐后下廉。出大迎。循颊车。上耳前。过客主
人。循发际至额颅。难经云∶人面独能耐寒者。以其诸阳之脉。皆上至头耳。黄帝于面焦发
堕。独言阳明而不言诸阳者，盖诸阳之脉。虽上循头。而不若阳明之脉维络于面也。合二经
而考之。可识经脉之循环。验气血之消长也。苟情动于中。邪淫于外。形色有变。皆见于面
。不可概举。颈项者。诸阳辐凑之地。六阳之脉。皆自肩颈出入缺盆。下络五脏。所以古人
取人迎动脉于颈间。以候五脏六腑之气有余不足也。其为病则不一。或颈项强痛不可回转。
或颈项痛而嗌干。或颈项痛连入缺盆。则各随其经脉所属而为病焉。至于九 瘰 瘿瘤多生
于颈项者。亦由经脉之所聚也。肩者。六阳之脉。与阳维之会。皆走于肩。而相交会。循肩
上下。因知肩为诸阳之道涂。筋骨之枢会。故能任重负戴。背中之府。诸阳受气于胸中。转
行于背。经云∶人身之阴阳者。背为阳。故五脏六腑之 。皆在于背也。 者。臂节也。穴
名曰天府。肘者。手腕也。穴名曰尺泽。臂者。从肩至掌。统而言之也。夫手之三阴三阳。
皆循臂前后廉。上下往来。或由中而行。故为病大同而小异。用药亦可以兼理。灸之刺之。
则各随其经也。腋者。掖也。手三阴之脉。与足少阳之脉。循腋上下。故为病则腋下肿痛。
灵枢经曰∶手太阴之脉。从肺系横出腋下。手少阴之脉。从心系却上肺。出腋下。手厥阴之
脉。循胸出胁下抵腋下。足少阳之脉。则从缺盆下腋。循胸中。过季胁。凡此四经。或横出
腋下。或循腋上下别行。各有其道也，有患狐臭漏腋者。古方共为一病。以理考之。其证不
一。狐臭者多因劳逸汗渍。以手摸而臭。致清气道中受此宿秽。吸上泥丸。散入百脉。多相
沾染。漏腋者由食啖五辛大过。而有所发。致腠理不密。其汗则自腋泄出。 而湿。浣衣
数重皆透。臭不可近。狐臭漏腋。皆腋中之疾。虽不伤人命而害人身。奉亲事君。乃至交游
。皆非所宜。修身之士。务为清洁者。偶得此患。不可不思有以去之
者胁骨也。肝胆二经。交会于此。是以胁痛多属肝胆也。难经云∶脏
际。其端有穴。名曰章门。直脐傍二寸八分。是脾之分。足少阴厥阴
则取其穴之所会。以去其疾也。膈者。革也。自心肺之下有膜。与
遮蔽浊气。不上熏于心肺。所谓膻中者。臣使之官。喜乐出焉。膻
以分布阴阳。志和气达。则喜乐由生。又云。膈原之下。中有父母
气者。生之原。命之主。故气海为之父母。膜原。谓心肺之间也
成之处。冲和凝结之气通。而禀受生焉。有生生不穷之义。及其
匏瓜桃李。脐干而蒂脱矣。是以号为神阙。前当肠胃。后直肾俞
部水王对生门。又云后有密户前生门。生门者脐也。婴儿在母腹
母吸亦吸。正与密户相对。所谓脐者如此。况脐之上下左右。
言五脏之动气。发于脐之上下左右也。足阳明冲脉皆挟脐。而督脉贯脐中央。脐或凸出者。
水气积于脾元。脐腹 痛者。寒邪伤于下脏。不可不知。
足少阴之脉贯脊。足太阳之脉抵腰。故腰者肾之外候。腰半
地之阴。腰为阴阳之界也。腰当人身之中。任擎折俯仰之劳
致腰痛。当以脉之真诞验之。至于房劳疲力。耗竭精气。坠
伛偻身重。肿痛引胁。谓之沥血腰痛。或作劳汗出。衣里
渴。小便自利。食饮如故。腰以下如带五千钱。谓之肾着
腑。转摇不能。肾将惫矣。难经云。大肠小肠会为阑门。
小肠承受于阑门。以分别也。其水则渗灌入于膀胱上口。
而传道于大肠。故曰下焦在膀胱上口。以分别清浊也。内
于二阴。二阴者肾之外窍也。前曰溲便。精血亦自此道出
子水令居上。火令居下。所以男子由此。分而为火水未济
之卦也。后曰肛门。肛门犹车之 也。为肺下口。号
者肛门也。重十二两。大八寸。径二寸太半。长二尺
肛门肿缩。闭塞不通。寒则肛门脱出。肠鸣洞泄。狐
证不同。学人宜审之。（七冲门。四十四难曰。七冲
为吸门。胃为贲门。太仓下口为幽门。大肠小肠会为阑门。下极为魄门。故曰七冲门也。易
老曰。魄门对飞门。其证俱
狐惑之病。以下冲上。故
。幽门不通。上冲。吸门不开。噎塞。不便燥秘。气
幽汤主之）髀股者足腿也。膝者胫头也。 者足腕也
足之六经流注之地。足之三阳从头走足。足之三阴从
三阴之脉、行足内廉。皆循髀也。唯 中 内。阴
脉。皆循股而入膝。少阴之脉。则出膝内廉也。足
冲阳。足阳明胃脉气之所发也。伤寒必皆诊者。以
下。但所行各异其道。十二经脉包罗一身。无所不
纣曰∶一老生之子。一少生之子。纣曰∶何以知之
者畏寒。髓不满胫也。纣斫其胫而观之信然。因知
生髓。髓生肺。子母之义。孙真人以髓应肝胆。盖
命之元身之主也
我曾阅读《清净经》，其中说道：天清地浊。男动女静。这是根本与末节的关系，从而化生万物。我又研读周敦颐的《太极图说》：“阳动阴静，静极复动。一动一静，互为其根。”由此可知，清与浊是天地的位置属性，动与静是男女的关键机制。男子属阳，至刚至动……（原文此处有残缺）
我曾遍览各家医方论述，探求医学的精妙道理。又重读佛书，发现经文中常引用医学作为比喻。其中有云：医生善于运用巧妙的方剂，普遍救治一切疾病。合起来看，人的身体由四大元素构成。发、毛、爪、齿脱落，筋脉拘急、骨骼痿软，骨髓枯竭、脑髓转动，面色污垢、气色败坏，这些病症源于“地大”（固态物质）。唾液、鼻涕、脓血，津液、涎沫、痰泪、精微物质，大小便排泄不畅或失禁，充盈流溢于体外，这些病症源于“水大”（液态物质）。至于暖气则归属于“火大”（热能），动作运转则归属于“风大”（运动功能）。因此知道医生如同神师，但也秘而不宣给世人。只有佛书对此阐述得详尽。因为佛陀是大医王，通晓生死，所以能透彻明白这个道理。我因此得以将佛经中的说法贯通于医学之中。后来的读者，不要认为我的话迂腐。如果认为我的话迂腐，那也是认为佛教迂腐了。
太和之气，天地确立位置，化生万物，而人处于其中。天、地、人三才确立。人的身体，与天地运行规律相同。头部是诸阳经汇聚之处，上丹田产于泥丸宫，内部是百神聚集之地，是一身的元首。手三阳经，从手走向头；足三阳经，从头走向足。六条阳经的经脉，会聚于头部。因此头痛多属于阳证。阴病也有头痛的，这是因为各阴经的经脉，都行至颈胸中而返回，不上行循行于头部。唯独厥阴肝经，上行进入颃颡（鼻咽部），连接目系，向上出于额部，与督脉会合于头顶。《内经》说：头痛巅疾，过错在于足少阳和足厥阴经，严重时病邪入肝。又有病证表现为头痛连及牙齿，时发时止，数年不愈的，这是由于寒气内侵至骨髓。骨髓以脑为主宰，脑气逆乱所以导致头痛且牙齿也痛。这是肾所生的疾病。各阴经病变没有头痛，唯独肝肾两经有，就是由于这个原因。面部，是精神的外在窗口。面部的五岳（额头、下巴、左右颧骨），分别对应五官，归属五脏。眼睛，是肝之官窍，主鉴别五色；鼻子，是肺之官窍，主嗅闻五种气味；嘴巴，是脾之官窍，主喜好五谷食物；舌头，是心之官窍，主品尝五味；耳朵，是肾之官窍，主分辨五音。五官具备后，一身的精神都表现在面部了。《内经》说：女子到了四十二岁（六七），面容焦枯；男子到了四十八岁（六八），面容焦枯。这是因为阳明经的气衰于上部。因为手阳明大肠经，直行而上过颈部贯穿脸颊，进入下齿缝中，回转出来挟持口角，交叉于人中部，左脉向右，右脉向左，上行挟持鼻孔。足阳明胃经，起于鼻翼，交于鼻根部，旁边约束太阳经的脉气，向下沿鼻外侧进入上齿缝中，回转出来挟持口唇环绕嘴唇，下方交会于承浆穴，然后沿腮后下方下行，出大迎穴，沿颊车穴，上行耳前，过客主人穴，沿发际至额颅。《难经》说：人脸唯独能耐寒，是因为各阳经的脉气，都上行至头耳。黄帝在论述面焦发落时，唯独提及阳明经而不提其他阳经，大概是因为各阳经的脉气，虽然上行循行于头部，但不像阳明经那样维系络属于面部。综合这两条经脉来考察，可以认识经脉的循环，验证气血的消长。如果情欲在心中萌动，邪淫在外部诱惑，形色发生变化，都表现在面部，不可一一列举。
颈项部，是诸阳经辐凑的地方。六条阳经，都从肩颈出入缺盆，向下联络五脏。所以古人取人迎动脉于颈部，来候察五脏六腑之气的有余和不足。其发病情况不一。有的颈项强痛不能回转，有的颈项痛且咽喉干燥，有的颈项痛连入缺盆，则各自随着所属经脉的不同而发病。至于瘰疬、瘿瘤多生于颈项，也是由于经脉汇聚的缘故。肩部，是六阳经与阳维脉交会之处，都行走于肩部并相互交会，沿肩部上下行走。因此知道肩是诸阳经的道路，筋骨枢纽所在。所以能承担重物。背部的府库，诸阳经之气受于胸中，转行于背部。经文说：人身之阴阳，背为阳。所以五脏六腑之气，都存在于背部。腋窝，即掖。手三阴经与足少阳经，沿腋下上下行走，所以发病时腋下肿痛。《灵枢经》说：手太阴肺经，从肺系横出腋下；手少阴心经，从心系却上肺，出腋下；手厥阴心包经，循胸出胁下抵腋下；足少阳胆经，则从缺盆下腋，循胸中，过季胁。这四条经脉，有的横出腋下，有的沿腋下上下别行，各有其道。患有狐臭、漏腋的人，古方将其归为一病，但从道理考据，其证候不同。狐臭多因劳逸出汗浸渍，用手触摸后产生臭味，致使清气道中受到这种宿秽，吸入泥丸宫，散入百脉，多相互沾染。漏腋是由于食用五辛过多而引发，导致腠理不紧密，汗液从腋下自行泄出，黏腻潮湿，洗涤衣服多次都能透湿，臭气不可靠近。狐臭和漏腋，都是腋下的疾病，虽然不伤人生命但损害身体形象。侍奉双亲、事奉君主，乃至结交朋友，都不适宜。修身之士，务必保持清洁，偶然得了此患，不可不想办法去除。
胁肋部，是肋骨。肝胆二经，交会于此。所以胁痛多属于肝胆。《难经》说：脏气交接之际，其端有穴位，名叫章门，正对脐旁二寸八分，是脾之分野。足少阴、足厥阴经则取其交会之穴，以祛除疾病。膈膜，即革。自心肺之下有膜，遮蔽浊气，不上熏于心肺。所谓膻中，是臣使之官，喜乐由此发出。膻中能分布阴阳，志和气达，则喜乐由生。又说，膈原之下，中有父母之气，是生命的本源，命运的主宰，所以气海被称为父母。膜原，指心肺之间。成胎之处，冲和凝结之气通畅，禀受而生，有生生不息的意义。等到瓜熟蒂落，如匏瓜桃李，脐干而蒂脱。因此称为神阙。前方当肠胃，后方直对肾俞。这里是水旺之地，对着生门。又说后有密户前生门，生门就是脐。婴儿在母腹中，母亲吸气他也吸气，正与密户相对。所说的脐就是这样。况且脐的上下左右，言五脏之动气，发于脐的上下左右。足阳明经、冲脉都挟持脐，督脉贯脐中央。脐凸出的，是水气积于脾元；脐腹痛的，是寒邪伤于下脏，不可不知。
腰部，足少阴肾经贯脊，足太阳膀胱经抵腰。所以腰是肾之外候。腰半上半下，对应天之阳地之阴，腰是阴阳的界限。腰位于人身之中，承受擎折俯仰的劳累，导致腰痛。应当以脉象的真伪来验证。至于房劳疲力，耗竭精气，坠落致伛偻身重，肿痛牵引胁肋，叫做沥血腰痛。或者劳作出汗，衣里冷湿，口渴，小便自利，饮食如故，腰以下如带五千钱，叫做肾着病。脏腑转摇不能，肾将要衰竭了。《难经》说：大肠小肠会合为阑门。小肠承受于阑门，以分别清浊。其水液则渗灌入于膀胱上口，而传导于大肠。所以说下焦在膀胱上口，以分别清浊。内通于二阴。二阴是肾之外窍。前阴曰溲便，精血也从此道排出。子水令居上，火令居下，所以男子由此分为火水未济之卦。后阴曰肛门。肛门犹车轮之轴。为肺之下口，号称魄门。重十二两，大八寸，径二寸半，长二尺。肛门肿缩，闭塞不通；寒则肛门脱出，肠鸣洞泄。狐惑证候不同，学者宜审慎辨别。（七冲门，《难经·四十四难》说：飞门为吸门，胃为贲门，太仓下口为幽门，大肠小肠会为阑门，下极为魄门，故曰七冲门也。易老说：魄门对飞门，其证俱……狐惑之病，以下冲上，故……幽门不通，上冲，吸门不开，噎塞，不便燥秘，气……幽汤主之）
大腿股部叫髀股，膝盖胫骨头叫膝，脚踝叫踝。这是足六经流注之地。足三阳经从头走足，足三阴经从足走腹。三阴经的脉，行于足内廉，都循行于髀部。唯独……中……内，阴脉，都循股而入膝。少阴经的脉，则出膝内廉。足……冲阳，是足阳明胃脉气所发之处。伤寒必皆诊者，因为……下，但所行各异其道。十二经脉包罗一身，无所不……纣王说：一个老人生的儿子，一个年轻人生的儿子。纣王说：怎么知道的？……畏寒，髓不满胫。纣王砍断他们的胫骨观看，果然如此。因此知道……生髓，髓生肺，子母之义。孙真人以髓应肝胆，盖……命之元身之主也。
I have read the *Qingjing Jing* (Scripture of Purity and Tranquility), which states: Heaven is clear, Earth is turbid. Men are active, women are still. This is the relationship between root and branch, thereby giving birth to all things. I also studied Zhou Dunyi's *Taijitu Shuo* (Explanation of the Diagram of the Supreme Ultimate): "Yang moves, Yin is still; when stillness reaches its extreme, it returns to movement. One movement and one stillness serve as each other's root." From this, I know that clarity and turbidity are the positional attributes of Heaven and Earth, while movement and stillness are the key mechanisms of men and women. Men belong to Yang... (the original text here is incomplete)
I have perused the medical formulas and discussions of various schools, exploring the profound principles of medicine. I then reread Buddhist scriptures and found that they often use medicine as a metaphor. It is stated therein: Physicians are skilled in using ingenious prescriptions to universally save all diseases. In summary, the human body consists of the Four Great Elements. The shedding of hair, nails, and teeth; stiffness of tendons and flaccidity of bones; exhaustion of marrow and rotation of the brain; foul complexion and deteriorated aura—these ailments originate from the "Earth Element" (solid matter). Saliva, nasal mucus, pus and blood; fluids, phlegm, tears, and essence; obstruction or incontinence of urination and defecation, overflowing externally—these ailments originate from the "Water Element" (liquid matter). Warm breath belongs to the "Fire Element" (thermal energy), and movement belongs to the "Wind Element" (kinetic function). Thus, physicians are like divine masters, yet they keep these secrets hidden from people. Only Buddhist scriptures elaborate on this in detail. Because the Buddha is the Great Physician King, who understands life and death, he can thoroughly comprehend this principle. Therefore, I am able to integrate the teachings of the sutras into medicine. Future readers should not consider my words pedantic. If you consider my words pedantic, you are also considering Buddhism pedantic.
The Taihe Qi (Supreme Harmonious Qi) establishes the positions of Heaven and Earth, generating all things, with humanity situated within them. The Three Powers (Heaven, Earth, Human) are established. The human body flows in accordance with the laws of Heaven and Earth. The head is the convergence point of all Yang meridians. The Upper Dantian resides in the Niwan Palace, where the hundred deities gather, serving as the chief of the body. The Hand Triple Burner Yang meridians travel from hand to head; the Foot Triple Burner Yang meridians travel from head to foot. The six Yang meridians converge at the head. Therefore, headache mostly belongs to Yang syndromes. Yin syndromes can also cause headache because the Yin meridians generally ascend only to the neck and chest before returning, without reaching the head. Only the Jueyin Liver meridian ascends to the hard palate (hangsang), connects to the eye system, emerges above the forehead, and meets the Du Meridian at the vertex. The *Neijing* states: For headache and disorders of the vertex, the fault lies in the Foot Shaoyang and Foot Jueyin meridians; if severe, the pathogen enters the Liver. There are also cases of headache radiating to the teeth, recurring intermittently for years, caused by cold pathogen invading the bone marrow. Since the brain governs the bone marrow, rebellious brain Qi causes headache and toothache. These are diseases generated by the Kidney. Yin meridian diseases do not typically cause headache; only Liver and Kidney meridian diseases do, due to this reason. The face is the window of the spirit. The Five Mountains of the face correspond to the five sense organs, which are associated with the Zang organs. The eyes are the orifice of the Liver, governing the discrimination of colors; the nose is the orifice of the Lung, governing the perception of odors; the mouth is the orifice of the Spleen, governing the preference for grains; the tongue is the orifice of the Heart, governing the tasting of flavors; the ears are the orifice of the Kidney, governing the discrimination of sounds. With the five orifices complete, the spirit of the whole body manifests in the face. The *Neijing* says: At age 42 (6x7), women's faces become withered; at age 48 (6x8), men's faces become withered. This is because the Qi of the Yangming meridians declines in the upper part. The Hand Yangming Large Intestine Meridian ascends directly through the neck, passes through the cheek, enters the lower gum, returns to flank the mouth, crosses at the philtrum, with the left vessel going right and the right vessel going left, ascending to flank the nostrils. The Foot Yangming Stomach Meridian originates at the side of the nose, intersects at the nasion, binds laterally with the Taiyang meridian, descends along the lateral nose into the upper gum, returns to flank the lips, intersects below at Chengjiang, then descends behind the jaw, emerges at Daying, follows Jiache, ascends anterior to the ear, passes Kongzhu, follows the hairline to the frontal skull. The *Nanjing* states: The human face alone can resist cold because the Qi of all Yang meridians ascends to the head and ears. When Huangdi discussed facial withering and hair loss, he mentioned only the Yangming meridians, not others, likely because although other Yang meridians ascend to the head, they do not network and sustain the face like the Yangming meridians do. Examining these two meridians together allows one to understand meridian circulation and verify the waxing and waning of Qi and Blood. If emotions stir internally and external temptations arise, changes in appearance will manifest on the face, which cannot be exhaustively listed.
The neck and nape are areas where Yang meridians converge. The six Yang meridians exit the shoulder and neck through the Clavicular fossa (Quepen) to connect downward with the Zang organs. Therefore, ancients palpated the Renying pulse in the neck to assess the excess or deficiency of Qi in the Zang and Fu organs. Manifestations vary: stiff neck unable to turn; painful neck with dry throat; painful neck radiating to Quepen; each varies according to the affected meridian. Scrofula and goiters often occur in the neck due to meridian convergence. The shoulders are the intersection of the six Yang meridians and the Yang Linking Vessel (Yangwei Mai), traversing the shoulders. Thus, the shoulder is the pathway for Yang meridians and the pivot of muscles and bones, capable of bearing heavy loads. The back stores the Qi of the Zang organs, which receives Qi in the chest and circulates through the back. The classic states: In the human body, the back is Yang. Therefore, the Qi of the Zang and Fu organs resides in the back. The axilla (ye) is traversed by the Hand Three Yin meridians and the Foot Shaoyang Gallbladder Meridian, causing swelling and pain in the axilla during disease. The *Lingshu* states: The Hand Taiyin Lung Meridian exits horizontally from the lung system to the axilla; the Hand Shaoyin Heart Meridian goes up from the heart system through the lung to the axilla; the Hand Jueyin Pericardium Meridian follows the chest out to the hypochondrium and reaches the axilla; the Foot Shaoyang Gallbladder Meridian descends from Quepen to the axilla, follows the chest, and passes the lateral costal margin. These four meridians have distinct paths. Fox odor and axillary leakage were traditionally grouped as one disease, but logically their symptoms differ. Fox odor often results from sweat accumulation due to work or rest, touched by hands, causing stale impurities to enter the clear pathways, ascend to the Niwan Palace, and scatter into the meridians. Axillary leakage is caused by excessive consumption of pungent spices, leading to loose pores and spontaneous sweating from the axilla, which is sticky, wet, and foul-smelling. Although not fatal, these conditions affect personal hygiene and social interactions. Cultivated individuals must maintain cleanliness and seek remedies.
The hypochondrium is the region of the ribs. The Liver and Gallbladder meridians intersect here, so hypochondriac pain mostly belongs to the Liver and Gallbladder. The *Nanjing* states: At the junction of organ Qi, there is an acupoint named Zhangmen, located 2.8 cun lateral to the umbilicus, representing the Spleen's domain. The Foot Shaoyin and Foot Jueyin meridians utilize their intersection points to treat diseases. The diaphragm (ge) acts as a barrier. Below the Heart and Lung, a membrane blocks turbid Qi from ascending to harm them. The Danzhong (Chest Center) is the Official of Envoy, where joy arises. It distributes Yin and Yang; when Qi and Will harmonize, joy is generated. Below the diaphragm origin lies the source of parental Qi, the root of life and master of destiny, hence the Sea of Qi is called Parent. The Membrane Origin refers to the space between Heart and Lung. Conception occurs where harmonious Qi condenses, possessing endless generative power. Like fruits falling when ripe, the umbilical cord detaches. Hence it is called Shenque (Divine Gate). Anteriorly it faces the intestines, posteriorly aligns with Shenshu. It is the water-dominant area facing the Gate of Life. The umbilicus corresponds to the fetus's breathing relative to the mother's. The dynamic Qi of the Five Zang organs emanates from around the umbilicus. The Foot Yangming Stomach Meridian and Chong Mai flank the umbilicus, while the Du Meridian pierces its center. Umbilical protrusion indicates Water Qi accumulation in the Spleen Yuan; umbilical abdominal pain indicates Cold pathogen injuring the Lower Jiao.
The waist is governed by the Foot Shaoyin Kidney Meridian piercing the spine and the Foot Taiyang Bladder Meridian reaching the waist. Thus, the waist is the external indicator of the Kidney. The waist divides Heaven (Yang) and Earth (Yin), serving as the boundary of Yin and Yang in the body. Waist pain results from strain. Sexual exhaustion depletes Essence and Qi, leading to stooping, heaviness, and pain radiating to the hypochondrium, termed Li Xue Yao Tong (Dripping Blood Waist Pain). Or, after labor sweating, cold dampness penetrates clothing, causing thirst, free urination, normal appetite, and a sensation of carrying 5,000 coins around the waist, termed Shen Zhuo (Kidney Fixation). Inability to twist or bend indicates impending Kidney failure. The *Nanjing* states: The Large and Small Intestines meet at Lanmen (Filter Gate). The Small Intestine receives contents at Lanmen to separate clear from turbid. Fluids seep into the upper opening of the Bladder, while residue transmits to the Large Intestine. Thus, the Lower Jiao is at the Bladder's upper opening to separate clear and turbid. It connects to the Two Yins (orifices), which are the external apertures of the Kidney. The anterior orifice handles urine and semen/blood. In men, Water (Zi) is above and Fire is below, forming the Hexagram Wei Ji (Not Yet Completed). The posterior orifice is the Anus, acting as the axle of the cart, the lower outlet of the Lung, also known as Po Men (Gate of Corporeal Soul). It weighs 12 liang, is 8 cun wide, 2.5 cun in diameter, and 2 chi long. Anorectal swelling and blockage indicate stagnation; cold causes prolapse and diarrhea. Fox-Hu syndrome presents differently; scholars must examine carefully. (Seven Rush Gates: Feimen is Xi Men, Stomach is Ben Men, Lower Stomach is You Men, Lanmen is Filter Gate, Xiamen is Po Men. Yi Lao states: Po Men opposes Feimen... Fox-Hu disease attacks upward from below... You Men obstruction causes upward rush, Xi Men closure leads to dysphagia and constipation... You Tang is the primary formula.)
The thigh is Bi Gu, the knee is Xi, the ankle is Huai. These are sites of Foot Six Meridian flow. Foot Yang meridians travel Head to Foot; Foot Yin meridians travel Foot to Abdomen. The Three Yin meridians run along the medial leg and thigh. The Shaoyin meridian emerges from the medial knee. Chongyang is the source of Foot Yangming Stomach Meridian Qi. In Shanghan, diagnosis is crucial because meridians differ despite covering the whole body. King Zhou said: A son born to an old man vs. a young man. How to know? The old man's son fears cold because marrow does not fill the tibia. Zhou cut their tibias to verify. Thus, Marrow generates Bone, Bone generates Lung (Mother-Child relationship). Sun Simiao associates Marrow with Liver and Gallbladder, as it is the root of Life and master of the Body.