（《灵枢·本输篇》）
肺合大肠，大肠者，传道之府。（此言脏腑各有所合，是为一表一里。肺与大肠为表里，故相合也。传道之官义见前
一。）心合小肠，小肠者，受盛之府。（心与小肠为表里，故相合也。受盛之义亦见前。）肝合胆，胆者，中精之府。（肝
与胆为表里，故相合也。胆为中正之官，藏清净之液，故曰中精之府。盖以他府所盛者皆浊，而此独清也。）脾合胃，胃
者，五谷之府。（脾与胃为表里，而胃司受纳，故为五谷之府。）肾合膀胱，膀胱者，津液之府也。（肾与膀胱为表里，而
津液藏焉，故为津液之府。）少阳属肾，肾上连肺，故将两脏。（少阳，三焦也。三焦之正脉指天，散于胸中，而肾脉亦
上连于肺；三焦之下 属于膀胱，而膀胱为肾之合，故三焦亦属乎肾也。然三焦为中渎之府，膀胱为津液之府，肾以水
脏而领水府，理之当然，故肾得兼将两脏。将，领也。两脏，腑亦可以言脏也。《本藏篇》曰∶肾合三焦膀胱。其义即此。）
三焦者，中渎之府也，水道出焉，属膀胱，是孤之府也。是六腑之所与合者。（中渎者，谓如川如渎，源流皆出其中也。
即水谷之入于口，出于便，自上而下，必历三焦，故曰中渎之府，水道出焉。膀胱受三焦之水，而当其疏泄之道，气本
相根据，体同一类，故三焦下 出于委阳，并太阳之正入络膀胱约下焦也。然于十二脏之中，惟三焦独大，诸脏无与匹者，
故名曰是孤之府也。三焦下 义见经络类十六。愚按∶本篇之表里相配者，肺合大肠皆金也，心合小肠皆火也，肝合胆
皆木也，脾合胃皆土也，肾合膀胱皆水也；惟三焦者，虽为水渎之府，而实总护诸阳，亦称相火，是又水中之火府。故
在本篇曰三焦属膀胱，在《血气形志篇》曰少阳与心主为表里。盖其在下者为阴，属膀胱而合肾水；在上者为阳，合包
络而通心火。此三焦之所以际上极下，象同六合，而无所不包也。观本篇六腑之别，极为明显。以其皆有盛贮，因名为
府；而三焦者曰中渎之府，是孤之府，分明确有一府。盖即脏腑之外，躯体之内，包罗诸脏，一腔之大府也。故有中渎
是孤之名，而亦有大府之形。《难经》谓其有名无形，诚一失也。是盖譬之探囊以计物，而忘其囊之为物耳。遂致后世纷
纷，无所凭据，有分为前后三焦者，有言为肾旁之脂者，即如东垣之明，亦以手三焦足三焦分而为二。夫以一三焦，尚
云其无形，而诸论不一，又何三焦之多也？画蛇添足，愈多愈失矣，后世之疑将焉释哉？余因着有《三焦包络命门辨》，
以求正于后之君子焉。详见《附翼》第三卷。）
(From *Ling Shu: Ben Shu Pian*)
The Lung harmonizes with the Large Intestine; the Large Intestine is the Fu organ of transmission. (This refers to the mutual combination of Zang and Fu organs, forming a exterior-interior relationship. The Lung and Large Intestine are exterior-interior pairs, hence they harmonize. The meaning of "Official of Transmission" is seen in the preceding text.) The Heart harmonizes with the Small Intestine; the Small Intestine is the Fu organ of reception and containment. (The Heart and Small Intestine are exterior-interior pairs, hence they harmonize. The meaning of "Reception and Containment" is also seen in the preceding text.) The Liver harmonizes with the Gallbladder; the Gallbladder is the Fu organ storing pure essence. (The Liver and Gallbladder are exterior-interior pairs, hence they harmonize. The Gallbladder is called the Official of Integrity, storing clear fluids, thus it is named the Fu organ of pure essence. This is because other Fu organs contain turbid substances, whereas this one alone is clear.) The Spleen harmonizes with the Stomach; the Stomach is the Fu organ of the five grains. (The Spleen and Stomach are exterior-interior pairs, and since the Stomach governs reception, it is called the Fu organ of the five grains.) The Kidney harmonizes with the Bladder; the Bladder is the Fu organ of body fluids. (The Kidney and Bladder are exterior-interior pairs, and body fluids are stored therein, thus it is called the Fu organ of body fluids.) Shaoyang belongs to the Kidney, and the Kidney meridian connects upward to the Lung; therefore, it commands two Zang/Fu organs. (Shaoyang refers to the Sanjiao/Triple Burner. The main channel of the Sanjiao ascends to the heavenly region, dispersing in the chest, while the Kidney meridian also connects upward to the Lung; the lower part of the Sanjiao belongs to the Bladder, and the Bladder is the harmonizing Fu organ of the Kidney, thus the Sanjiao also belongs to the Kidney. However, the Sanjiao is the Fu organ of mid-level channels, and the Bladder is the Fu organ of body fluids; as the Water Zang, the Kidney leads the Water Fu, which is logically natural, so the Kidney can command these two Fu organs. "Jiang" means to command or lead. "Two Zang" here implies that Fu organs can also be referred to as Zang. *Ben Cang Pian* states: "The Kidney harmonizes with the Sanjiao and Bladder." The meaning is exactly this.) The Sanjiao/Triple Burner is the Fu organ of mid-level channels; water pathways emerge from it, it belongs to the Bladder, and thus it is the solitary Fu organ. This is the only one among the six Fu organs without a direct Zang partner. ("Zhong Du" means like rivers and ditches, where sources and flows all originate within it. That is, food and drink enter the mouth and exit via defecation; moving from top to bottom, they must pass through the Sanjiao, thus it is called the Fu organ of mid-level channels, and water pathways emerge from it. The Bladder receives water from the Sanjiao and serves as the pathway for its drainage; their Qi inherently relies on each other, and their forms belong to the same category. Thus, the Sanjiao descends out of Weiyang (BL39), merges with the main branch of the Taiyang meridian, enters and connects to the Bladder, and regulates the Lower Jiao. However, among the twelve Zang-Fu organs, only the Sanjiao is the largest, with no other Zang or Fu matching it, hence it is named the Solitary Fu organ. The meaning of the Sanjiao descending is seen in Class 16 of Meridians. My commentary: In this chapter, the exterior-interior pairings are: Lung harmonizes with Large Intestine (both Metal); Heart harmonizes with Small Intestine (both Fire); Liver harmonizes with Gallbladder (both Wood); Spleen harmonizes with Stomach (both Earth); Kidney harmonizes with Bladder (both Water). Only the Sanjiao, although called the Fu organ of water channels, actually protects all Yang Qi and is also called Ministerial Fire, making it the Fire Fu within Water. Therefore, in this chapter, it says the Sanjiao belongs to the Bladder; in *Xue Qi Xing Zhi Pian*, it says Shaoyang is exterior-interior with the Heart Master (Pericardium). Because its lower part is Yin, belonging to the Bladder and harmonizing with Kidney Water; its upper part is Yang, harmonizing with the Pericardium and connecting to Heart Fire. This is why the Sanjiao spans from the extreme upper to the extreme lower, resembling the Six Directions, encompassing everything. Observing the distinctions of the six Fu organs in this chapter, they are extremely clear. Because they all have storage functions, they are named Fu organs; but the Sanjiao is called the Fu organ of mid-level channels and the Solitary Fu organ, clearly being a distinct Fu organ. It is essentially a large cavity Fu organ outside the Zang-Fu but inside the body, enveloping all internal organs. Thus, it has the names Zhong Du and Gu, and also the form of a Great Fu organ. *Nan Jing* claims it has name but no form, which is indeed an error. This is akin to counting items by feeling them in a bag while forgetting that the bag itself is an item. This led to endless disputes in later generations with no basis: some divided it into Upper, Middle, and Lower Sanjiao; some described it as fat beside the Kidney; even Li Dongyuan, despite his brilliance, separated Hand Sanjiao and Foot Sanjiao into two. If one Sanjiao is said to be formless, and various theories differ, how can there be so many versions of the Sanjiao? This is adding feet to a snake; the more added, the more erroneous it becomes. How will the doubts of later generations be resolved? Therefore, I wrote "Discourse on Sanjiao, Pericardium, and Mingmen" to seek correction from future scholars. See Volume 3 of *Fu Yi* for details.)