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"Harmony" (He) refers to the mutual cooperation that achieves function. Where there is a Zang organ as the structural basis, there is a Fu organ as the functional manifestation. The Qi of the Zang organs circulates within the Fu organs, and the essence of the Fu organs is transported to the Zang organs. Only through the mutual cooperation of these two can physiological functions be accomplished. Therefore, the text cites the *Ling Shu: Ben Shu* chapter to elucidate this principle.

The Lung harmonizes with the Large Intestine. The Large Intestine is the Fu organ of conduction.

The Lung belongs to Clear Metal, and the Large Intestine belongs to Dry Metal. The Lung stores the Po (Corporeal Soul), and the anus of the Large Intestine is known as the "Gate of Po." The pathway for communication between the Lung and the Large Intestine lies entirely within the pulmonary membrane oil (fascia and adipose tissue in the thoracic and abdominal cavities). From this membrane oil, it extends downward to the Large Intestine, which is entirely wrapped in membrane oil. Although the Large Intestine and the Lung are positioned far apart, one high and one low, their Qi interpenetrates through the interior of the membrane oil. Given that the Lung is extremely high and the Large Intestine extremely low, their positional relationship naturally facilitates proximity. The Hand-Taiyin Lung Meridian and the Hand-Yangming Large Intestine Meridian are exteriorly-interiorly related, thus enabling mutual connection. The term "Fu organ of conduction" implies conducting Lung Qi to prevent rebellion. All diseases of the Large Intestine originate from the Lung; therefore, dry constipation of the Large Intestine requires moistening the Lung; dysentery of the Large Intestine, occurring during the autumn Metal season, results from Lung Metal transmitting residual heat to the Large Intestine. However, diseases of the Large Intestine can also rebel upward and affect the Lung. The *Shang Han Lun* states: "Those with bloody pus in stool do not have throat bi; those without bloody pus have throat bi." This is because pathogenic heat, failing to discharge via the large intestine, rebels upward and obstructs the throat; purging the Large Intestine is indicated. This explains why the Large Intestine is called the Fu organ for conducting Lung Qi.

[Image: Diagram of Large Intestine]

Medical illustrations after the Song and Yuan dynasties depicted the Large Intestine folded into a mass, unable to distinguish the upper, middle, and lower loops. Only Western medicine correctly identifies that the head of the Large Intestine connects to the ileocecal valve at the lower end of the Small Intestine, ascending from the right abdomen to form the ascending colon (upper loop); crossing horizontally below the stomach and passing the left side to form the transverse colon (middle loop); descending from the left abdomen to form the descending colon (lower loop); and turning into the rectum at the hip. One can test this looping path by observing peristalsis during diarrhea or borborygmus. Zhang Zhongjing stated: "If there is qi movement in the abdomen, there is still dry feces." By using the character "zhuan" (turn/move), Zhongjing had already depicted the shape of the Large Intestine. Physicians after the Song and Yuan dynasties failed to notice this, whereas Western medicine was more accurate. In fact, the upper part of the Small Intestine connects to the stomach via the pylorus, and the entire Small Intestine is connected by membrane oil; pancreatic juice and bile enter the Small Intestine through this membrane oil.

The Heart harmonizes with the Small Intestine. The Small Intestine is the Fu organ of reception and containment.

The Hand-Shaoyin Heart Meridian and the Hand-Taiyang Small Intestine Meridian have meridian pathways that are exteriorly-interiorly related. The entire Small Intestine is generated with connecting membrane oil, extending upward along the hepatic diaphragm, penetrating into the chest to become the Pericardium. The point of communication between the Heart and the Small Intestine emerges entirely from the Pericardium, descends to reach the membrane oil, and then connects with the Small Intestine. The Small Intestine receives and contains the five grains, transforming them into essence fluids that ascend to the Heart to transform into blood; thus, the Small Intestine is the Fu organ of the Heart. If Heart Fire fails to diffuse, the waste in the Small Intestine will not digest, leading to undigested diarrhea (Sun Xie). If Heart Fire is excessive, heat transfers to the Small Intestine. The membrane oil is steamed by heat; when water passes through the membrane oil, it is steamed into yellow-red dysenteric waste. Undigested greasy pus and blood result entirely from the Heart transferring heat to the Small Intestine. See the note on "Official of Reception and Containment" below.

The Liver harmonizes with the Gallbladder. The Gallbladder is the Fu organ storing pure essence.

The *Nei Jing* states: "The Spleen and Stomach are connected by membranes." I observe that while the distances between various Zang-Fu organs vary, they are all connected by membranes. The Gallbladder attaches to the Liver, being the closest. Western medicine suggests the Liver has no major function other than producing bile, and bile enters the Stomach via the membrane oil, allowing food to digest. This indicates that the essence and Qi of the Middle Jiao rely entirely on the Gallbladder; hence, the Gallbladder is the Fu organ storing pure essence. The Gallbladder belongs to Fire, and the Liver belongs to Wood; bile is transformed by the Liver, representing Wood generating Fire. Bile digesting food demonstrates Wood soothing Earth. Thus, the classics state: "Food Qi enters the Stomach, and fluids are distributed to the Liver." If Liver Cold exists, bile cannot digest food; if Liver Heat exists, bile digests food excessively, leading to conditions like Middle Xiao (Middle Jiao Wasting-Thirst).

The Spleen harmonizes with the Stomach. The Stomach is the Fu organ of the five grains.

The Spleen resides outside the Stomach, connected by membranes. Western medicine notes a strip of "sweet meat" (pancreas) near the Stomach; sweet meat juice entering the Stomach allows food to digest. According to the classics, "Sweet flavor nourishes the Spleen"; this sweet meat juice is the substance of the Spleen and needs no separate entry. The Spleen governs the digestion of grains, while the Stomach governs the reception of grains; thus, the Stomach is the Fu organ of the Spleen. The Stomach is Yang, and the Spleen is Yin. Low grain intake indicates Stomach Yang deficiency; high intake but poor digestion indicates Spleen Yin deficiency. For example, in dysphagia (Ge Shi), stool resembling sheep dung indicates Spleen Yin deficiency lacking moistening Qi, leading to dryness. Understanding Spleen Yin and Stomach Yang reveals the method for strengthening the Spleen and Stomach. Li Dongyuan emphasized the Spleen and Stomach, but his formulas were mostly warm and drying, knowing only Stomach Yang and ignoring Spleen Yin. Western medicine discusses digestion via gastric juices, pancreatic juice, and bile, focusing solely on Yin fluids, yet failing to understand that the Stomach is Yang and governs reception; these views are partial.

[Image: Diagram of Stomach]

The upper opening is the Cardiac Orifice (Ben Men), and the lower opening is the Pyloric Orifice (You Men). The back connects to the liver membrane, the front to the diaphragm, and the bottom curves around the Spleen. The Spleen produces an organ called "sweet meat," named "Zong Ti" in *Yi Lin Gai Cuo*, which is the pancreas. The pancreas removes oil; Western medicine mentions pancreatic juice digesting grains but ignores its role in digesting fats. The Spleen also produces fat/grease to facilitate water and grain processing in the Stomach. It relies on the dampness of Spleen Earth to ascend and distribute fluids to moisten them, enabling decomposition and transformation. Thus, the Stomach is called the Fu organ of five grains, not emphasizing digestion, to show that the Stomach governs reception, while the Spleen governs digestion; one is dry, one is wet, functioning mutually.

The Kidney harmonizes with the Bladder. The Bladder is the Fu organ of Jin-Ye (body fluids).

The Kidney is the Water Zang, and the Bladder is the Water Fu. Any water drunk by humans transforms into urine and exits via the Bladder. Since the Tang dynasty, it was believed that the Bladder has only a lower orifice and no upper orifice; ingested water relies entirely on Qi transformation for excretion. It was also said that water enters the Small Intestine, crosses the ileocecal valve into the Bladder, having no entry path. Hence, it is called "Qi transformation." *Yi Lin Gai Cuo* severely criticizes this error. Western medicine states that water enters the Stomach, disperses through the membrane diaphragm; the four sides of the Stomach have micro-vessels releasing water into the membrane diaphragm. Water flows through the hepatic diaphragm into the Kidney system. The Kidney governs urine filtration, exiting via the Kidney system, descending through the mesentery (omentum), where the Bladder attaches. The entry point for urine is within the omental membrane oil. Chinese observers saw that after animal death, bladder membrane oil contracts, obscuring the orifices, leading to the false conclusion that the Bladder has a lower but no upper orifice—a great oversight. While Western theory shames modern physicians, using it to disparage ancient sages is unacceptable. The *Nei Jing* clearly states: "The Lower Jiao corresponds to the upper opening of the Bladder." It also says: "The San Jiao is the Official of Ditches, through which water passages flow." The San Jiao mentioned in the *Nei Jing* is what Western medicine calls the omental membrane oil. The character "Jiao" originally contained specific components (later simplified), causing ignorance of its nature. Urine excretion from the Bladder is actually governed by the San Jiao, while the Bladder's role is generating Jin-Ye. Kidney Yang steams the water in the Bladder; the Qi within the water rises to become Jin-Ye. When this Qi adheres to objects, it becomes water vapor, exiting the skin as sweat, the anus/nose as mucus/saliva, and circulating inside/outside organs as Jin-Ye. Essentially, Kidney Yang steams Bladder water from below, transforming Qi to ascend. Thus, the Kidney harmonizes with the Bladder, and the Bladder is the Fu organ for the Kidney to generate Jin-Ye. See the next section.

[Image: Diagram of Bladder]

The junction where the Bladder connects to the omentum is the entry point for water channels. The Uterus is behind the Bladder; in men, this area is called the Dan Tian. Kidney Yang enters the Dan Tian, steaming water to transform Qi ascending. The Bladder is like a pot holding water, and the Dan Tian is like a stove adding fire. The lower orifice of the Bladder curves obliquely upward into the penis; the force射ting urine is aided by Lung Qi injection.

Shaoyang belongs to the Kidney, and the Kidney connects upward to the Lung, thus commanding both Zang organs. The San Jiao is the Fu organ of central ditches, through which water passages flow, belonging to the Bladder. It is the solitary Fu organ, harmonizing with the six Fu organs.

The previous section stated the Kidney harmonizes with the Bladder; here it states the Kidney also harmonizes with the San Jiao. Shaoyang is Yang within Water, known as Ministerial Fire, belonging to the Kidney, specifically the Ming Men (Life Gate). Ming Men is the Kidney system. Descending from the Kidney system generates the omental membrane oil for the Lower Jiao; mid-body generates plate fat for the Middle Jiao; ascending generates the diaphragmatic membrane for the Upper Jiao. Its root truly lies in the Kidney system, which is the Ming Men. Ming Men is the root of Ministerial Fire and the San Jiao. Thus, it governs Ministerial Fire and belongs to the Kidney. The Kidney possesses both Water and Fire; harmonizing with the San Jiao involves Ministerial Fire. Saying "the Kidney connects upward to the Lung" refers to Metal-Water mutual generation, the harmony of Water Yin. Thus, although the Kidney is one Zang, it commands two Zang organs (Kidney and Lung). The Kidney governs Water, but the Fu organ executing water movement is the San Jiao. The San Jiao is the membrane oil of the body, connecting the intestines, stomach, and Bladder. Food enters the Stomach and moves down the intestines; water enters the Stomach, and micro-vessels on the four sides of the Stomach absorb water, dispersing it through the membrane diaphragm—this membrane is the San Jiao. Water travels from the Upper Jiao, through the hepatic diaphragm, penetrates the Kidney system, enters the Lower Jiao membrane oil, and reaches the Bladder. Therefore, the San Jiao is the Fu organ of central ditches, through which water passages flow, belonging to the Bladder, meaning the San Jiao is associated with the Bladder. "Solitary Fu organ" means while each of the five Zang pairs with a Fu, the San Jiao governs the drainage of Kidney Water and stands alone as a Fu. The phrase "harmonizing with the six Fu organs" summarizes that the six Fu harmonize with the five Zang, cooperating to achieve function. Since the Tang and Song dynasties, China did not know what the San Jiao was, leading to medical errors. Western medicine identified it as the omentum, knowing the physical object but not its origin or corresponding Qi; thus, knowing the entity but not the principle is equivalent to not knowing.

[Image: Diagram of San Jiao]

Therefore, the "Jiang" (Commander) of the five Zang should be read as "Jiang" (General/Marshal). It means Shaoyang San Jiao connects downward to the Kidney and upward to the Lung. The Kidney and Lung are distant, relying entirely on Shaoyang San Jiao for connection. Thus, this single Shaoyang Fu organ commands two Zang organs, like one general commanding two camps. "Solitary Fu organ" means Shaoyang San Jiao stands alone as a Fu, extremely vast, thus capable of commanding two Zang organs. "Belonging to the Bladder" refers to the exit path of the San Jiao downward, showing that from the Lung to the Bladder, everything from top to bottom is governed by the San Jiao.