(改侄梅生稿)
盖闻阳为阴逼，不走即飞，阴遇阳消，非枯即槁，是以阴不交阳，阳不交阴，上下几如两截，枢机失政，精
岂能独居乎。然而阴不孤生，阳不独长，阳气闭密于外，则阴精完固于内，阳根于阴，阳欲脱而阴从下
吸，阴根于阳，阴欲走而阳从上嘘，上下环抱，阴阳何自而脱。故精者神之本，气者神之用，形者神之宅。
形之有生者，以其有神也，神之有托者，以其有气也。是以神太用则歇，精太摇则竭，气太劳则绝。比之
于薪，薪尽则星火不传，方之于崖，崖溃则洪水不治，是即阴阳离决之比矣。然则阴阳离决之见证奈
何。仲圣云、寸脉下不至关为阳绝，尺脉上不至关为阴绝。此阴阳离决之脉也。难经云、阴脱者目盲，阳
脱者见鬼。此即阴阳离决之证也。内经又曰、精脱者耳聋，气脱者目不明。此精气两绝之明证也。扁鹊
治虢太子尸厥之病，曰、上有绝阳之络，下有破阴之纽。此非常之变之起于仓猝者。善摄生者，胡可不
审夫阴平阳秘之道欤。
（改子念恃稿）
语云、天为一大天，人为一小天。四时行焉，百物生焉，天有不可测度者，即人身脏腑运动变化，亦有不
可悬想者。然细究之，则脏腑自有布置，饮食溲便呼吸，亦自有至理。夫脏有五，心肝脾肺肾也。腑有六，
胆胃大肠小肠膀胱三焦也。饮食入口，由咽至胃，脾附于胃，横掩太仓，闻声则动，故胃司受纳，脾主转
运。小肠在胃之下口，物之出于胃者，则小肠之上口仰承之，大肠在小肠之下口，皆相接者也。经云、小
肠者，受盛之官，化物出焉。大肠者，传道之官，变化出焉。于以知小肠之化物，化其完谷而已，迨入传道
之地，则变化物质而为糟粕。肠胃接壤之区，谓之阑门，化食为便，由此而趋后阴，化饮为溲，由此而入
膀胱。其糟粕水液之毫无混淆者，特以膀胱但有下口，上无孔窍，只有微丝管通于三焦膜网之中，故
糟粕欲人而无从也。同入异出，可略见矣。曰心肝脾肺肾胆与三焦如何。曰、五脏中惟心肺之位最高，
肺为华盖，心居盖下，心胞络如宫城以护君主。肾则当脊之十四椎，为藏精之所。肝隶于左胁之下，胆
附于肝叶之中，肝属风木，性动而急，其气虽强，非胆不断，故肝为将军之官，胆有决断之职。三焦有上
中下之分，形如脂膜，包乎脏腑之外，其所谓腔壳者类是。然则呼吸之义若何。难经曰、呼出心与肺，吸
入肾与肝。盖呼主出气，心肺浮而在上，浮者主出也。吸主入气，肝肾沉而在下，沉者主入也。经云、上焦
开发，宣五谷味，熏肤充身泽毛，若雾露之溉，是谓气。又云、谷入气满。由此观之，呼吸之气，非饮食不能
生。况肺主气，为五脏六腑之盖，胃为水谷之海，五味入口，藏于胃，其清气上注于肺，以成呼吸，即脏腑
亦无不受其灌溉之功，人以水谷为本，岂不然哉。
(Revised manuscript by nephew Meisheng)
It is heard that when Yang Qi (vital energy, yang aspect) is constrained by Yin Essence (nutritive substance, yin aspect), if it does not circulate, it will fly away; when Yin encounters the reduction of Yang, it will either wither or become desiccated. Therefore, if Yin does not interact with Yang, and Yang does not interact with Yin, the upper and lower parts are like two separate sections, the pivot mechanism loses its governance, and how can Jing (Essence) reside alone? However, Yin does not generate in isolation, nor does Yang grow alone. When Yang Qi is closed and sealed on the exterior, then Yin Essence is complete and solidified within the interior. Yang is rooted in Yin; when Yang Qi desires to escape, Yin absorbs it from below. Yin is rooted in Yang; when Yin Essence desires to depart, Yang exhales it from above. Upper and lower embrace each other, so how can Yin and Yang separate and escape? Thus, Jing (Essence) is the root of Shen (Spirit); Qi (Vital Energy) is the function of Shen; Xing (Form/Body) is the residence of Shen. The reason why Form has life is because it possesses Shen. The reason why Shen has a support is because it possesses Qi. Therefore, if Shen is used excessively, it becomes exhausted; if Jing is shaken excessively, it becomes depleted; if Qi labors excessively, it ceases. This is comparable to firewood: when the wood is consumed, the spark cannot be transmitted. This is also compared to a cliff: when the cliff collapses, the floodwaters cannot be controlled. This is the analogy for Yin-Yang separation and dissolution (Yin-Yang Li Jue). Then, what are the manifestations of Yin-Yang separation and dissolution? Zhang Zhongjing said: If the Cun (inch) pulse does not reach down to the Guan (bar) position, it is called Yang Absolute (Yang Jue); if the Chi (cubit) pulse does not reach up to the Guan position, it is called Yin Absolute (Yin Jue). These are the pulses of Yin-Yang separation and dissolution. The Nan Jing (Classic of Difficult Issues) states: When Yin escapes, the eyes go blind; when Yang escapes, one sees ghosts. These are the symptoms of Yin-Yang separation and dissolution. The Nei Jing (Inner Canon) further says: When Jing (Essence) escapes, there is deafness; when Qi (Vital Energy) escapes, vision is unclear. These are clear proofs of the exhaustion of both Jing and Qi. Bian Que treated the Guo Crown Prince's Shi Jue (Corpse-like Fainting) disease, saying: Above, there are meridians where Yang is severed; below, there are knots where Yin is broken. This is a very unusual change arising suddenly. Those who are good at preserving health, how can they not carefully examine the way of Yin being peaceful and Yang being secure?
(Revised manuscript by son Nianshi)
The saying goes: Heaven is a great Heaven, and Man is a small Heaven. The four seasons move in Heaven, and all things are born in Heaven. There are aspects of Heaven that cannot be fully measured; similarly, the movement and changes of Zang-Fu organs in the human body also have aspects that cannot be imagined arbitrarily. However, upon careful investigation, the Zang-Fu organs have their own layout, and diet, urination, defecation, and respiration also follow profound principles. There are five Zang organs: Heart, Liver, Spleen, Lung, and Kidney. There are six Fu organs: Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and San Jiao (Triple Burner). Food enters the mouth, passes through the pharynx to the Stomach. The Spleen attaches to the Stomach, covering the Tai Cang (Grand Granary, referring to the Stomach) horizontally. It moves upon hearing sounds, so the Stomach governs reception and ingestion, while the Spleen governs transformation and transportation. The Small Intestine is located below the lower opening of the Stomach; the upper opening of the Small Intestine receives what comes out of the Stomach. The Large Intestine is located below the lower opening of the Small Intestine, and they are all connected. The Classics state: The Small Intestine is the official of receiving and storing, transforming substances and discharging them. The Large Intestine is the official of transmission, changing substances and discharging waste. From this, we know that the Small Intestine transforms food, processing only the whole grains initially. When entering the area of transmission, substances are changed into dregs. The area where the intestines meet is called the Lan Men (Appendix Gate). Food residue turns into feces and moves towards the posterior yin (anus); drink turns into urine and enters the Bladder. The fact that dregs and fluids do not mix at all is specifically because the Bladder has only a lower outlet and no upper aperture; it has only fine tubes connecting to the membrane network of the San Jiao. Therefore, dregs want to enter but have nowhere to go. Entering together and exiting separately can be roughly seen. Question: What about the Heart, Liver, Spleen, Lung, Kidney, Gallbladder, and San Jiao? Answer: Among the five Zang organs, only the positions of the Heart and Lung are highest. The Lung is like the Imperial Canopy (Hua Gai), and the Heart resides under the canopy. The Pericardium Meridian is like the palace city protecting the Monarch (Heart). The Kidney is located at the 14th thoracic vertebra of the spine, which is the place storing Essence. The Liver belongs to the left hypochondrium, and the Gallbladder attaches within the lobes of the Liver. The Liver belongs to Wind-Wood, its nature is active and urgent. Although its Qi is strong, without the decisiveness of the Gallbladder, it cannot accomplish tasks. Thus, the Liver is the official of the General, and the Gallbladder has the duty of decision-making. The San Jiao is divided into Upper, Middle, and Lower. Its shape is like fatty membranes, wrapping outside the Zang-Fu organs; the so-called "cavity shell" is similar to this. Then, what is the meaning of respiration? The Nan Jing says: Exhalation relates to the Heart and Lung; inhalation relates to the Kidney and Liver. Generally, exhalation governs outgoing Qi; the Heart and Lung are superficial and located above, and superficial things govern outgoing. Inhalation governs incoming Qi; the Liver and Kidney are deep and located below, and deep things govern incoming. The Classics state: The Upper Jiao opens and develops, disseminating the flavors of the five grains, steaming the skin, filling the body, and moistening the hair, like mist and dew irrigating. This is called Qi. It also says: When grain enters, Qi becomes full. From this perspective, the Qi of respiration cannot be generated without diet. Moreover, the Lung governs Qi and is the canopy of the five Zang and six Fu organs; the Stomach is the sea of water and grain. When the five flavors enter the mouth, they are stored in the Stomach. Their clear Qi ascends to the Lung to form respiration. In this way, the Zang-Fu organs all receive the benefit of irrigation. Humans take water and grain as the root, is this not true?