自古腑脏表里相配者，肾合膀胱，壬癸水也。心合小肠，丙丁火也。肝合胆，甲乙木也。肺合大肠，庚辛金
也。脾合胃，戊己土也。阴阳五行，所地所天，一五一十，自然之序也。奈何脏言五而腑独言六者，何居？曰∶
维三。焦按三焦虽经云为决渎之官，其实无气无形。夫形气都无，则子虚乌有已矣，而乃与众腑并列，切于至理
有碍，所以后世纷纷无所凭据，有分前后三焦者，有分手足三焦者，有言为肾傍之脂，有言护诸阳之火，非惟画
蛇添足，竟是指鹿作马。《雪潭医约》谓三焦确有一腑，名曰孤府。其言曰∶三焦所以际上极下，象同六合，而
无所不包，盖即脏腑之外、躯体之内，包罗万象，一腔之大腑也。所以中渎是孤之名，亦有大腑之形，《难经》
谓其有名无形，诚一失也，是盖譬诸探囊计物，而忘其囊之为物耳。较前数说尤觉可笑。请即其辞而明辨之∶彼
既知三焦为腑，则为胆、胃、膀胱、大小肠相等，何腑有
偶，此独为孤？脏腑之外，驱体之内，则膈膜膏脂而已，哪得有大腑之形而包罗诸脏？其际上极下，无所不包，
有形有名，如囊如橐，除肚皮更无别物，孤腑却是什么？且自家又云∶肠胃诸物，以其皆有盛贮，因名为腑。三
焦盛贮何物，怎见得为孤腑？张浮驾诞，簧鼓之人，盖如此夫。嗟嗟！理有一定，事岂偶然，传讹日久，阙疑可
也，苟有成见，辨而正之亦无害。如《内经》三焦、六腑之义，似明实晦，宜大家各抒所见。惜皆无当至道，令
人愈博愈惑，不得不妄驳其谬，非敢故议前人而取罪当世也。读者幸相审且相谅云。
自古以来，六腑与五脏表里相配的关系是：肾与膀胱相合，对应壬癸水；心与小肠相合，对应丙丁火；肝与胆相合，对应甲乙木；肺与大肠相合，对应庚辛金；脾与胃相合，对应戊己土。这是阴阳五行、天地定位、自然有序的体现（一五一十指代完整的数理秩序）。
为什么脏只说五个而腑却单独说有六个呢？原因在于“三焦”。虽然《内经》经络篇称三焦为“决渎之官”（负责疏通水道的官员），但实际上它没有具体的气和形态。既然形和气都没有，那就是虚无缥缈的存在了，却还要与其他六腑并列，这显然违背了至高的医理。因此后世众说纷纭，无所凭据：有的将三焦分为上、中、下三部；有的分为手三焦和足三焦；有的说是肾脏旁边的脂肪；有的说是护卫诸阳经的火。这些说法不仅多此一举，简直是混淆是非。
《雪潭医约》认为三焦确实是一个腑，称为“孤府”。书中说道：“三焦贯通上极和下极，形象如同六合（天地四方），无所不包，其实就是脏腑之外、躯体之内，包罗万象的一个大腑。”所以“中渎”是它的名字，也有大腑的形状。《难经》说它有名无形，这确实是一个失误，这就像探囊取物时忘记了口袋本身也是物体一样。这种说法比前几种更显得可笑。请让我针对他的言论进行明辨：
你既然知道三焦是腑，那它就应当与胆、胃、膀胱、大小肠等同。为什么其他腑都有配对（如肾合膀胱），唯独它是“孤”的？在脏腑之外、躯体之内，不过是膈膜和膏脂罢了，哪里有大腑的形状并能包罗所有脏器？你说它贯通上下、无所不包，有形有名，像口袋一样，除了肚皮之外别无他物，那这个“孤腑”到底是什么？况且你自己又说：肠胃等器官因为都有容纳贮物的功能，所以被称为腑。那么三焦盛贮的是什么东西，怎么见得它是孤腑？这些都是轻浮诞妄、蛊惑人心的言论，大概就是这样吧。
唉！道理是确定的，事情岂能偶然？以讹传讹时间久了，保留疑问是可以的；但如果持有成见，辨析并纠正它也没有害处。像《内经》中关于三焦和六腑的含义，看似明白实则晦涩，应该让大家各自发表见解。可惜大家的观点都不符合大道，使人越研究越困惑。我不得不狂妄地驳斥其中的谬误，并非敢故意非议前人而招致当世的罪责。希望读者仔细审视并予以谅解。
Since ancient times, the exterior-interior pairing of the six Fu organs (hollow viscera) and five Zang organs (solid viscera) has been as follows: the Kidney pairs with the Bladder, corresponding to Ren-Gui Water; the Heart pairs with the Small Intestine, corresponding to Bing-Ding Fire; the Liver pairs with the Gallbladder, corresponding to Jia-Yi Wood; the Lung pairs with the Large Intestine, corresponding to Geng-Xin Metal; the Spleen pairs with the Stomach, corresponding to Wu-Ji Earth. This reflects the natural order of Yin-Yang, the Five Elements, heaven and earth positioning, and complete numerical harmony.
Why are there only five Zang organs mentioned, yet six Fu organs? The reason lies in the Sanjiao (Triple Burner). Although the Classic of Channels and Collaterals describes the Sanjiao as the "Official of Dredging" (responsible for unblocking water passages), in reality, it lacks both Qi and form. If it possesses neither form nor Qi, it is essentially non-existent. Yet, it is listed alongside the other six Fu organs, which contradicts fundamental medical principles. Consequently, later generations have debated endlessly without a solid basis: some divided the Sanjiao into Upper, Middle, and Lower sections; some distinguished between Hand and Foot Sanjiao; some identified it as the fat beside the Kidney; others described it as the fire protecting the Yang meridians. These views not only add unnecessary details but also confuse right and wrong.
The *Xuetan Yi Yue* (Snow Pool Medical Abridgement) asserts that the Sanjiao is indeed a Fu organ, named the "Solitary Fu." It states: "The Sanjiao connects from the highest point to the lowest, resembling the Six Directions (heaven, earth, and four cardinal directions), encompassing everything. It is essentially the large Fu organ located outside the Zang-Fu organs but within the body, containing all phenomena." Thus, "Zhongdu" is its name, and it supposedly has the shape of a large Fu organ. The statement in the *Nan Jing* (Classic of Difficult Issues) that it has a name but no form is indeed an error, akin to counting items in a bag while forgetting that the bag itself is an object. This argument is even more absurd than the previous ones. Let me clarify and refute this view:
If you acknowledge that the Sanjiao is a Fu organ, it should be equivalent to the Gallbladder, Stomach, Bladder, and Large/Small Intestines. Why do other Fu organs have their paired counterparts (e.g., Kidney-Bladder), while this one is solitary? Outside the Zang-Fu organs but inside the body, there are only diaphragms and fatty tissues; how can there be a large Fu organ capable of encompassing all viscera? You claim it spans from top to bottom, encompasses everything, has form and name, and resembles a sack or bellows. Apart from the abdominal skin, what else could this "Solitary Fu" be? Moreover, you yourself state that organs like the intestines and stomach are called Fu because they hold and store contents. What does the Sanjiao store? How can it be considered a Solitary Fu based on this? Such statements are frivolous, baseless, and misleading.
Alas! Principles are fixed; events do not occur by chance. When errors are transmitted for a long time, it is acceptable to leave doubts unresolved. However, if one holds preconceived notions, analyzing and correcting them causes no harm. The meanings of the Sanjiao and the six Fu organs in the *Nei Jing* (Inner Canon) appear clear but are actually obscure. Everyone should express their own views. Unfortunately, none of these views align with the Great Dao, causing people to become more confused the more they study. I feel compelled to rashly refute these fallacies, not out of intent to criticize predecessors and incur blame from contemporaries, but to clarify truth. Readers are urged to examine this carefully and show understanding.