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The *Suwen: Lingtai Midian Lun* states: "The Heart is the official of the sovereign, from which Shenming (Spirit/Mind) emerges; the Lung is the official of the prime minister, from which Zhi Jie (regulation/governance) emerges; the Liver is the official of the general, from which Moulü (strategizing/planning) emerges; the Gallbladder is the official of integrity and justice, from which Jueduan (decision-making) emerges; the Shanzhong (Pericardium) is the official of the envoy, from which Xile (joy and happiness) emerges; the Spleen and Stomach are the officials of the granary, from which Wuwei (the five flavors) emerge; the Large Intestine is the official of transmission and conduction, from which Bianhua (transformation/changes) emerge; the Small Intestine is the official of reception and containment, from which Huawa (transformation of substances) emerges; the Kidney is the official of strength and exertion, from which Jiqiao (skill and dexterity) emerge; the Sanjiao (Triple Burner) is the official of drainage and irrigation, from which the water pathways emerge; the Bladder is the official of the capital city, where Jin Ye (body fluids) are stored; when Qi Hua (Qi transformation) occurs, they can be expelled." (Note: Here, the Spleen and Stomach are combined into one official, which is likely due to bamboo slip errors. The *Ling Shu: Cifa Buyi Pian* states: "The Spleen is the official of remonstrance, from which Zhizhou (wisdom and circumspection) emerges; the Stomach is the official of the granary, from which Wuwei (the five flavors) emerge." Adding this completes the count of twelve officials.)

Jia corresponds to the Gallbladder, Yi to the Liver, Bing to the Small Intestine, Ding to the Heart, Wu to the Stomach, Ji to the Spleen, the Large Intestine belongs to Geng, the Lung is a Yang organ (The *Neijing* states: "The Lung is a Yang organ."), Xin requires further detailed examination, Ren Water corresponds to the Bladder and Kidney, Gui combines with them, the Sanjiao (Triple Burner) attaches to Bing, and the Shanzhong (Pericardium) attaches to Ding (Old mnemonics state: "The Sanjiao also resides with Ren, and the Bao Luo [Pericardium] returns to Gui," now corrected according to Zhang's theory). Yang stems should correspond to Yang Fu (organs), and Yin stems to Yin Zang (organs); the principle is self-evident.

The internal structures of the Zang and Fu organs have distinct regions. The throat and pharynx share two openings originating from one area but follow different paths and functions. The Hou (throat/larynx) opening is commonly called the trachea, and the Yan (pharynx/esophagus) opening is commonly called the esophagus. The Hou structure is firm and hollow, connecting to the root of the Lung, serving as the pathway for breath. It facilitates respiration, connects downward to the orifices of the Heart and Liver, stimulates the flow of all meridians, acts as a vital channel for Qi, and distributes it to the muscles, skin, and organs. The Yan structure is soft and hollow, connecting downward to the root of the Stomach, serving as the pathway for food and drink. Water and grain descend together and converge in the Stomach, acting as the checkpoint for grain transport, managing the intake and output of the six Fu organs. Below the Hou lies the Lung, termed Huagai (Canopy), covering the other organs, governing respiration, and functioning as the bellows of the body. Below the Lung lies the Heart, the sovereign of the five Zang and six Fu organs. Silk-like vessels connect the Heart upward to the Lung. The Lung receives clear Qi and pours it downward into the Heart. Below the Heart lies the Pericardium (Bao Luo), also known as Shanzhong, shaped like an inverted bowl, serving as the outer guard of the Heart. The Spleen, Stomach, Liver, Gallbladder, both Kidneys, and Bladder each have a connection attached to the side of the Pericardium to communicate with the Heart. Below this lies the diaphragm, shielding turbid Qi from ascending to steam the Heart and Lung. Below the diaphragm lies the Liver, within the short leaves of which the Gallbladder is attached; this constitutes one of the Hou's orifices. Through the distribution of Qi and transformation, steaming and circulating, meridians are formed. From the Yan to the Stomach, the length is one chi and six cun, collectively called Yanmen. Below the Yan lies the diaphragm, and below the diaphragm lies the Stomach, responsible for receiving food and drink. Beside the Stomach lies the Spleen; when the Spleen moves, it grinds the Stomach, allowing food to digest. To the left of the Stomach is the Small Intestine; its upper orifice is the lower orifice of the Stomach, looping back sixteen times. To the right is the Large Intestine; its upper orifice is the lower orifice of the Small Intestine, also coiling sixteen times, leading posteriorly to the anus to expel waste. The Bladder is located at the lower orifice of the Small Intestine, receiving the separation performed by the Small Intestine; the clear fluid permeates here, while the coarse part turns into the Large Intestine. One cun below the navel is named Shuifen acupoint, referring to this location. The Bladder has no upper orifice for entry, only a lower orifice for exit; its entry and exit rely entirely on the Qi transformation of the Sanjiao (Triple Burner). This constitutes one of the Yan's orifices, facilitating the generation of Qi and Blood and the transformation/excretion of waste. Opinions on the Sanjiao vary since ancient times, but understanding its literal meaning suffices. The term "San" (Three) takes imagery from the Three Powers (Heaven, Earth, Man); its cavity surrounds above and below, encompassing everything without omission. The term "Jiao" (Burner/Fire) symbolizes fire, red in color, belonging to Yang. It forms a exterior-interior relationship with the Pericardium because the Sanjiao is the external guard of the Zang-Fu organs, and the Pericardium is the external guard of the Sovereign (Heart). Like the multiple walls of the imperial palace, both belong to Yang and are referred to as Ministerial Fire. Their meridians originally connect, thus establishing their exterior-interior relationship. There are two Kidneys, the root of congenital constitution, located below the 14th thoracic vertebra of the spine, one inch and five fen apart on each side, shaped like joined kidney beans. The Left Kidney is Tianyi Water, and the Right Kidney is Dier Fire. Various schools hold differing views, often contradictory, but amidst confused discussions, one must return to the Sage's words. I primarily rely on the *Neijing*. Zhang Yinan and his disciple Zhu Jigong discussed the essence of the *Neijing* clearly; I record their dialogue below.

Zhu Jigong asked: Some say both Kidneys belong to Water, and the Mingmen (Gate of Life) resides between the two Kidneys, inside the 14th thoracic vertebra, serving as the source of Qi generation for the Sanjiao, resembling the fullness in the Kan hexagram. This explanation seems reasonable.

I replied: This is unorthodox talk. Medical Dao began with Huangdi and Qibo. The generation and movement of Zang-Fu organs and Qi-Blood were not understood by those born with knowledge; who else could explore such subtleties? Why do later learners fail to comprehend the classics and instead favor heterodox theories? Human embryonic development is akin to Taiji. At three months, form appears, and the two Kidneys are formed first, just as Taiji generates Liangyi (Two Modes). Tianyi Water generates Wood, Wood generates Fire; Dier Fire generates Earth, Earth generates Metal. Thus, in the pre-heaven stage, there is only Water and Fire; in the post-heaven stage, the Five Elements are complete. Among the Five Elements, there are two Fires, combining to form Three Yin and Three Yang, corresponding to the six Zang and six Fu organs. Therefore, the *Ling Shu: Benshu Pian* states: "Shaoyang belongs to the Kidney" (this "Kidney" refers to the Right Kidney), "The Kidney connects upward to the Lung" (this "Kidney" refers to the Left Kidney), thus governing both organs. Shaoyang is the generating Qi of the Sanjiao, arising from the Right Kidney, connecting upward to the Pericardium, serving as the origin of Ministerial Fire. The Left Kidney belongs to Water and connects upward to the Lung, hence representing the two organs. (The Right Kidney connects upward to the Left Shanzhong, and the Left Kidney connects upward to the Right Lung, illustrating the mutual interchange and root of Yin-Yang and Water-Fire.) Furthermore, the *Benzang Pian* states: The Kidney harmonizes with the Bladder and Sanjiao. The *Suwen: Ke Lun* states: If Kidney cough persists, the Bladder is affected; if long-term cough persists, the Sanjiao is affected. This indicates that the *Neijing* mentions only the Kidney and originally had no concept of Mingmen. Presumably, one Kidney harmonizes with the Sanjiao, and one Kidney harmonizes with the Bladder, forming two organs paired with two Fu organs. Humans are born endowing Yin-Yang and Water-Fire. If we use the two Kidneys to symbolize the Kan hexagram, taking its central fullness as Mingmen, what organ would symbolize the Li hexagram, taking its central emptiness, and what would we name it? Scholars must not be misled by predecessors.

Jigong asked again: The *Nan Jing* states that the Right Kidney governs storing essence in men and binding the Chong/Ren vessels (Baopao) in women. You stated the Right Kidney is the origin of Ministerial Fire and generating Qi. Does this mean the Left Kidney governs Water and the Right Kidney governs Fire? Since Jing-Shui (Essence-Water) is generated only in the Left, should the Baopao be biased to the Right? I replied: That is not what is meant. The Dao of Heaven and Earth Yin-Yang exists in formless Qi, called Yin and Yang; in有形 (formed) Qi, called Water and Fire; in human Yuan Shen (Original Spirit), called Qi and Jing. Tianyi generates Water, Dier generates Fire. Yin contains Yang, and Yang contains Yin. The Qi of the two Kidneys penetrates each other; both left and right possess Jing and Qi. Water is Jing, Fire is Qi. Yin-Yang and Water-Fire mutually nourish each other; otherwise, solitary Yang cannot generate, and solitary Yin cannot grow. The saying about storing essence and binding the Baopao merely distinguishes between males and females. However, the five Zang organs store essence; females certainly possess essence. The Baopao is the Sea of Blood, and the Bladder is the chamber of the Baopao; males certainly possess a Baopao. The phrase "binding to the right" implies that Heaven governs the generation of life and Earth governs the completion of things, so it binds to the right due to Qi induction, not because the Baopao is physically connected to the Right Kidney. Just as the sun, moon, and stars are said to be bound, they are carried by the great Qi; the sun and moon revolve, and stars shift positions—do they truly have physical bindings?