不尘子曰∶八廓备位八卦，脉络左右经纬，贯通脏腑以应乎八卦之象，又张小使大，开扩五轮之旨，故曰廓。
如干为白珠，络通大肠之腑，脏属于肺。肺者相傅之官，治节出焉。大肠者传导之官，变化出焉。肺与大肠相为
表里，主分疏泾渭，上运清纯，下输糟粕，曰行健廓。坎为神膏，络通膀胱之腑，脏属于肾。肾者作强之官，技
巧出焉。膀胱者州都之官，津液藏焉。肾与膀胱相为表里，主陶冶情气，气布出溺，情翕构精，曰宣化廓。震为
青睛，络通胆之腑，脏属于肝。肝者将军之官，谋虑出焉。胆者中正之官，决断出焉。肝胆相为表里，主鼓发生
机，怒不可逢，邪莫能犯，曰靖镇廓。离为内 ，络通小肠之腑，脏属于心。心者君主之官，神明出焉。小肠者
受盛之官，化物出焉。心与小肠相为表里，主会通水火，下济上行，品物咸章，曰虚灵廓。坤为下睑，络通胃之
腑，脏属于脾。脾胃者仓廪之官，五味出焉。脾胃相为表里，主腐熟水谷，保合太和，司培元气，曰资生廓。艮
为上睑，络通命门，脏固脾属，脾命者，亭毒之官，性质委焉。脾命相为表里，主 化醇，生而无灭，予而无
夺，曰育德廓。巽为金井，经引髓海，络连肝膈。髓海水之源，肝膈木之寄也。肝膈与髓海相为表里，主血脉舒
敛，舒则敷荣，敛生内照，曰定光廓。兑为锐 ，经走膻中，络及肾脂。膻中火之帅，肾脂体之充也。膻中与肾
脂相为表里，主宗气动息，动应无方，息乃贞固，曰成能廓。诗曰∶气轮行健始天工，水游神膏宣化同，育德上
胞山在位，资生下睑地
归功，青睛靖镇须雷动，内 虚灵任火通，再益成能锐 泽，定光金井静无风。其中脏腑相配，一遵古人成法，
而八廓命名及黜三焦、以髓海膻中另配肝肾脂膈者，此不尘之创见。盖目窍专于肝，目光主于肾，合有二络之分
司也。抑且右目属阳，阳道顺行，右目病来速而去亦速；左目属阴，阴道逆行，左目病来迟而去亦迟。夫二目功
效既法两仪，而八卦体用，一谐卦象自然之序，非强合也。人知身体小天地，则天地定位、山泽通气之道明；人
知物理有制化，则雷风相搏、水火不相射之义得矣。勿谓八廓犹三焦，有名无实，而鄙夷其说，亦毋泥八廓即八
卦，义精理微，而穿凿其论。
不尘子说：八廓的位置对应八卦，脉络在左右形成经纬网络，贯通脏腑以呼应八卦的象意，又由小见大，拓展了五轮的理论宗旨，所以称为“廓”。
乾卦对应白珠（巩膜），络脉连通大肠腑，脏气归属于肺。肺是相傅之官，治理节律由此产生。大肠是传导之官，变化功能由此产生。肺与大肠互为表里，主管分辨清浊，向上输送清纯之气，向下排泄糟粕，称为行健廓。
坎卦对应神膏（玻璃体），络脉连通膀胱腑，脏气归属于肾。肾是作强之官，技巧能力由此产生。膀胱是州都之官，津液储藏于此。肾与膀胱互为表里，主管陶冶情志之气，气布散而出为尿液，情志收敛而构成精气，称为宣化廓。
震卦对应青睛（角膜及虹膜），络脉连通胆腑，脏气归属于肝。肝是将军之官，谋略思虑由此产生。胆是中正之官，决断功能由此产生。肝胆互为表里，主管鼓动生机，愤怒不可逢迎，邪气不能侵犯，称为靖镇廓。
离卦对应内眦（内眼角），络脉连通小肠腑，脏气归属于心。心是君主之官，神明意识由此产生。小肠是受盛之官，化物功能由此产生。心与小肠互为表里，主管水火交汇，下济上行，万物显明，称为虚灵廓。
坤卦对应下睑（下眼睑），络脉连通胃腑，脏气归属于脾。脾胃是仓廪之官，五味化生由此产生。脾胃互为表里，主管腐熟水谷，保持太和之气，主持培育元气，称为资生廓。
艮卦对应上睑（上眼睑），络脉连通命门，脏气固守于脾所属，脾与命门如同亭毒之官，性质顺承自然。脾与命门互为表里，主管化育醇厚，生生不息，给予而不掠夺，称为育德廓。
巽卦对应金井（瞳孔），经脉引导髓海，络脉连接肝膈。髓海是水之源，肝膈是木之寄居处。肝膈与髓海互为表里，主管血脉的舒张与收敛，舒张则敷布荣华，收敛则产生内照之光，称为定光廓。
兑卦对应锐眦（外眼角），经脉行走于膻中，络脉涉及肾脂。膻中是火之统帅，肾脂是体之充实。膻中与肾脂互为表里，主管宗气的运动与休止，运动应对无方，休止则贞固不变，称为成能廓。
诗曰：气轮行健始自天工，水游神膏宣化相同，育德之上胞如山在位，资生之下睑地归有功，青睛靖镇须如雷动，内眦虚灵任火通，再益成能锐眦泽，定光金井静无风。其中脏腑的配合，完全遵循古人的成法，而八廓的命名以及摒弃三焦、将髓海和膻中分别配属于肝肾脂膈的观点，这是不尘子的创见。大概眼睛窍道专属于肝，目光主宰在于肾，合起来有两条络脉分管职责。况且右目属阳，阳道顺行，右目发病快痊愈也快；左目属阴，阴道逆行，左目发病慢痊愈也慢。既然双眼的功效效法两仪，那么八卦的体用，便和谐于卦象的自然顺序，并非强行拼凑。人们如果知道身体是小天地，就能明白天地定位、山泽通气的道理；人们如果知道物理有制约转化，就能得到雷风相搏、水火不相射的含义。不要认为八廓就像三焦一样有名无实，从而轻视其学说，也不要拘泥于八廓就是八卦，因为义理精微，从而牵强附会地解释其理论。
Bu Chen Zi said: The Eight Palaces (Ba Kuo) are positioned corresponding to the Eight Trigrams (Ba Gua). Their meridians form a longitudinal and latitudinal network on the left and right, connecting with the Zang-Fu organs to resonate with the imagery of the Eight Trigrams. They expand from the small to the great, broadening the principles of the Five Wheels (Wu Lun), hence the term "Palace" (Kuo).
Qian corresponds to the White Pearl (Bai Zhu, sclera), with collaterals connecting to the Large Intestine Fu organ, while its Zqi belongs to the Lung. The Lung is the official of the Prime Minister (Xiang Fu), where governance and regulation arise. The Large Intestine is the official of Conduction, where transformation arises. The Lung and Large Intestine are exteriorly-interiorly related, governing the separation of clear and turbid, transporting pure Qi upward, and discharging waste downward; this is called the Palace of Vigorous Action (Xing Jian Kuo).
Kan corresponds to the Divine Paste (Shen Gao, vitreous body), with collaterals connecting to the Bladder Fu organ, while its Zqi belongs to the Kidney. The Kidney is the official of Strength (Zuo Qiang), where skills and techniques arise. The Bladder is the official of the Provincial Capital (Zhou Du), where fluids are stored. The Kidney and Bladder are exteriorly-interiorly related, governing the tempering of emotional Qi; Qi spreads out as urine, while emotion condenses to form essence; this is called the Palace of Transformative Dissemination (Xuan Hua Kuo).
Zhen corresponds to the Green Eye (Qing Jing, cornea and iris), with collaterals connecting to the Gallbladder Fu organ, while its Zqi belongs to the Liver. The Liver is the General (Jiang Jun), where strategy and deliberation arise. The Gallbladder is the Official of Uprightness (Zhong Zheng), where decision-making arises. The Liver and Gallbladder are exteriorly-interiorly related, governing the stirring of generative vitality; anger should not be provoked, and pathogens cannot invade; this is called the Palace of Tranquil Suppression (Jing Zhen Kuo).
Li corresponds to the Inner Canthus (Nei Yi, inner eye corner), with collaterals connecting to the Small Intestine Fu organ, while its Zqi belongs to the Heart. The Heart is the Sovereign Monarch (Jun Zhu), where spirit and consciousness arise. The Small Intestine is the Official of Reception and Enrichment (Shou Sheng), where transformation of substances arises. The Heart and Small Intestine are exteriorly-interiorly related, governing the convergence of Water and Fire, assisting each other between lower and upper, making all things manifest; this is called the Palace of Void Spirituality (Xu Ling Kuo).
Kun corresponds to the Lower Eyelid (Xia Jian), with collaterals connecting to the Stomach Fu organ, while its Zqi belongs to the Spleen. The Spleen and Stomach are the Officials of Granaries (Cang Lin), where the flavors arise. The Spleen and Stomach are exteriorly-interiorly related, governing the rotting and ripening of food and drink, preserving Great Harmony, and managing the cultivation of Yuan Qi; this is called the Palace of Nourishing Life (Zi Sheng Kuo).
Gen corresponds to the Upper Eyelid (Shang Jian), with collaterals connecting to the Gate of Vitality (Ming Men), while its Zqi is firmly attached to the Spleen. The Spleen and Ming Men act like the Official of Nurturing and Poisoning (Ting Du - implying nurturing life processes), with nature following its course. The Spleen and Ming Men are exteriorly-interiorly related, governing the maturation of purity, generating without ceasing, giving without taking away; this is called the Palace of Cultivating Virtue (Yu De Kuo).
Xun corresponds to the Golden Well (Jin Jing, pupil), with meridians guiding the Sea of Marrow (Sui Hai), and collaterals connecting to the Liver Diaphragm (Gan Ge). The Sea of Marrow is the source of Water, and the Liver Diaphragm is the dwelling of Wood. The Liver Diaphragm and Sea of Marrow are exteriorly-interiorly related, governing the dilation and constriction of blood vessels; dilation spreads prosperity, constriction generates internal illumination; this is called the Palace of Fixed Light (Ding Guang Kuo).
Dui corresponds to the Acute Canthus (Rui Yi, outer eye corner), with meridians traversing the Chest Center (Dan Zhong), and collaterals involving the Kidney Fat (Shen Zhi). The Dan Zhong is the commander of Fire, and the Kidney Fat is the substance that fills the body. The Dan Zhong and Kidney Fat are exteriorly-interiorly related, governing the movement and rest of Zong Qi; movement responds without fixed pattern, rest remains firm and unchanging; this is called the Palace of Accomplishing Ability (Cheng Neng Kuo).
The poem states: The Qi Wheel begins with vigorous action by heavenly work; Water flows in the Divine Paste, disseminating transformation alike. The Yu De Upper Eyelid stands like a mountain in position; the Zi Sheng Lower Eyelid merits merit from the earth. Qing Jing requires thunderous movement for tranquil suppression; the Inner Canthus allows fire passage for void spirituality. Further benefiting Cheng Neng at the Acute Canthus with moisture; Ding Guang at the Golden Well remains still without wind. The pairing of Zang-Fu organs herein strictly follows ancient established methods. However, the naming of the Eight Palaces, the exclusion of the San Jiao (Triple Burner), and the separate pairing of the Sea of Marrow and Dan Zhong with the Liver/Kidney Fat/Diaphragm represent Bu Chen's innovative insights. Generally, the eye orifices specialize in the Liver, while vision is governed by the Kidney, combined with two collaterals sharing duties. Furthermore, the right eye belongs to Yang, and the Yang path proceeds forward; diseases in the right eye come quickly and depart quickly. The left eye belongs to Yin, and the Yin path moves backward; diseases in the left eye come slowly and depart slowly. Since the efficacy of both eyes models the Two Polarities (Liang Yi), the substance and function of the Eight Trigrams harmonize with the natural order of trigram imagery, rather than being forced combinations. If one knows that the body is a microcosm, the principles of Heaven and Earth establishing positions and Mountain and Lake communicating will become clear. If one knows that physical phenomena have constraints and transformations, the meanings of Thunder and Wind clashing, and Water and Fire not shooting at each other, will be understood. Do not consider the Eight Palaces as merely nominal like the San Jiao and thus despise their theory, nor be rigid in equating the Eight Palaces directly with the Eight Trigrams, causing forced interpretations due to the subtlety of their principles.