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From the lips to the teeth, the length is nine *fen*. From the teeth to the epiglottis, the depth is three and a half *cun*, with a capacity of approximately five *he*. The tongue weighs ten *liang*, is seven *cun* long, and two and a half *cun* wide. The entrance to the pharynx weighs ten *liang*, is two and a half *cun* wide, and extends one foot six *cun* to the stomach. (*Nan Jing* states: it weighs twelve *liang*.) The larynx, according to *Nan Jing*: weighs twelve *liang*, is two *cun* wide, one foot two *cun* long, and consists of nine segments. The intestines and stomach, from the stomach to the intestines, have a total length of five zhang eight chi four *cun*, capable of holding water and grain totaling nine dou two sheng one *he* plus more than half. From entry at the lips to exit at the anus, the total length is six zhang four *cun* four *fen*, including the small and large intestines (hui chang), with thirty-two curves. (The above content is derived from the "Chapter on Intestines and Stomach," detailed in "Category of Zang-Fu Images" Volume 26.)

I have pondered that the root of human life lies in Yuan Qi (Original Qi). The interior and exterior, Yin and Yang, regulate through ascending and descending, floating and sinking. Through entering and exiting, circulation operates in a cycle, while Shen Ji (Spirit Mechanism) and Qi Li (Qi Establishment) interact, making biochemical processes ceaseless. Meridians and collaterals run along the muscle surface, while Zang-Fu organs connect to the throat and pharynx. The pharynx is anterior, with a firm structure; the larynx is posterior, with a soft texture.
The larynx governs respiratory Qi, which circulates through the Five Zang organs; the pharynx is the pathway for food and drink, serving as the source of the Six Fu organs. How can Qi and food not be separated? The epiglottis acts as the divider.
From here, swallowing passes downward through the diaphragm, where the Yin and Yang attributes of the Zang-Fu differ. Among the Five Zang, the Lung is at the highest position like a canopy, connecting upward to the laryngeal tube; below the Lung, protected by the Pericardium, the Monarch (Heart) can be sought. This is the Dan Zhong (Chest Center), where Zong Qi (Gathering Qi) originates. The diaphragm surrounds and shields, forming a clear and empty upper palace. The Spleen resides below the diaphragm, sharing the Central Region (Zhong Zhou) with the Stomach. Membranes connect to the left of the stomach, performing transformation and transportation functions. The Liver lobes obscure the rear of the Spleen, and the Gallbladder attaches to the east side of the liver lobes. The two Kidneys reside below the spine, connected by vessels in the waist region. They govern the root of closure, hibernation, and storage, serving as the patriarch of the Two Yin and Tian Yi. This belongs to the anterior orifice of the larynx, where Spirit requires Qi for nourishment. As for the Six Fu organs, the Yangming Stomax comes first. It ripens and decomposes food and drink, with the gastric cavity connecting to the pharynx. The upper opening is called the贲门 (Ben Men / Cardia), where Grain Qi disperses and spreads. It transports to the Spleen meridian and reaches the Lung, truly being the great source of Zang-Fu. Passing through the lower opening of the You Men (Pylorus), it connects to the Small Intestine and spirals. Further down at the lower limit of the Small Intestine, there is the Lan Men (Lanmen / Ileocecal Valve). This is the pass for separating pure from turbid, distinguishing clarity and turbidity front and back. The Large Intestine connects on its right, guiding dregs and filth out via feces; the Bladder has no upper orifice, communicating with fluids through seepage and excretion. Admiring the smooth flow of the Two Yin, all are natural results of Qi transformation. Detailed further, the Zang-Fu are roughly complete, except for the San Jiao (Triple Burner). Known as the lonely organ, it holds the power of general administration. Its form aligns with the Three Powers (San Cai) for positioning, and its function mirrors the Six Directions (Liu He) imitating Heaven. The Upper Burner is like mist, enveloping the atmospheric Qi; the Middle Burner is like fermentation, generating fresh Ying Blood (Nutritive Blood). The Lower Burner is like a ditch, primarily responsible for unblocking stagnation; thus, the Upper Burner governs retention without leakage, while the Lower Burner governs excretion like a river. It also summarizes the locations of various Zang organs, distinguishing high and low categories. Seeking the coming and going of pulse Qi, how do they assist each other? With the Heart as the Ruler, it maintains connections among all meridians. Therefore, anger stirs within the Heart, causing the Liver to blaze. When desires arise, Jing (Essence) in the Kidney meridian boils. Constructing bitter thoughts that cannot be released, it withers the vitality within the Spleen. The Lung pulse becomes choppy and Qi sinks due to sorrow and worry within the heart. Only because meridians are interconnected can Qi reach from the Heart. Although all Zang organs return to the Heart, the upper body is actually linked to the Lung. How is Lung Qi generated? Its root lies in the Spleen and Stomach. Relying on water and grain from the Ao Cang (Stomach), it transforms fine essences into Qi. When Qi is vigorous, Essence is abundant; when Essence is abundant, Qi is prosperous. This is the root of the transformation source, hiding true life within Kan (Water). Although the reasons for internal scenery must be explored, the roots and shoots should be investigated. Since it is said to be in front of the two Kidneys and behind the Bladder, emerging from the upper left of the Large Intestine and residing below the right of the Small Intestine, what does it actually contain? It stores the intersection of Kan and Li. It serves as the sea of generating Qi and the sinus of Original Yang. It opens Jing Blood in the Zi Gong (Uterus) and governs the longevity or premature death of life. Calling it the Ming Men (Gate of Life) is correct; calling it Tian Gen (Heavenly Root) is not false. If one could know that thunder sounds underground, only then would one realize that spring light fills the universe.
[Diagram of the Sixteen Collateral Points]
The Chapter on Meridians stops at fifteen collaterals. *Ping Ren Qi Xiang Lun* states that the great collateral of the Stomach is named Xu Li, making a total of sixteen collaterals. However, the collateral of the Foot Taiyin is named Gongsun, yet there is also a great collateral of the Spleen named Da Bao; the collateral of the Foot Yangming is named Fenglong, yet there is also a great collateral of the Stomach named Xu Li. Thus, the collaterals of all meridians are singular, but those of the Spleen and Stomax are dual.