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(From *Lei Jing*)
I have pondered that the root of human life lies in Yuan Qi (Primordial Qi). The Yin and Yang of the interior and exterior move through ascending, descending, floating, and sinking. The entry and exit of Qi circulate endlessly, returning to the beginning. Shen Ji (the spiritual mechanism of life) and Qi Li (the establishment of life by external Qi) interact continuously, with generation and transformation never ceasing. Meridians traverse the muscle and skin surface, while Zang-Fu organs connect to the throat and pharynx. The larynx is located anteriorly, with a firm and robust structure; the pharynx is posterior, with a harmonious and soft quality. The larynx conducts respiratory Qi, which enters the Five Zang organs; the pharynx serves as the pathway for food and drink, being the source of the Six Fu organs. How can Qi and food fail to be disordered? The epiglottis acts as the master regulator for分流 (diversion). From here, it descends into the pharynx and passes through the diaphragm. The Yin and Yang attributes of the Zang-Fu are not uniform. Among the Five Zang, the Lung is the "Huagai" (Canopy), positioned highest and connecting superiorly to the trachea. Below the Lung, protected by the Pericardium, the function of the Monarch (Heart) can be sought; this is the Shanzhong (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 Earth (Middle Jiao) with the Stomach. Membranes link to the left of the Stomach, performing the function of transformation and transportation. The lobes of the Liver shield the posterior of the Spleen, and the Gallbladder attaches to the east side of the Liver lobes. The two Kidneys reside below the spine in the waist region, connected by meridians. They are the root of closure, hibernation, and storage, serving as the primordial source of the Two Yins (anterior and posterior orifices). This belongs to the anterior orifice of the throat, where Spirit relies on Qi for nourishment.

Regarding the Six Fu organs, the Yangming Stomach takes precedence, responsible for ripening and rotting water and grain. The gastric cavity connects to the pharynx; its upper opening is called the Cardia (Benmen). Grain Qi disperses from here, transmitting to the Spleen meridian and reaching the Lung; truly, this is the great source of the Zang-Fu. Passing through the lower opening of the Pylorus (Youmen), it connects to the Small Intestine and spirals within. At the lower extremity of the Small Intestine lies the Iliac Valve (Lanmen), a pass for separating clear and turbid substances, distinguishing them anteriorly and posteriorly. The Large Intestine receives its right side, conducting dregs, and excretes filth via defecation. The Bladder has no upper orifice; it communicates with the outlet through seepage and excretion, enjoying the harmony of the Two Yins, which is the natural result of Qi transformation.

Examining the Zang-Fu further, they are largely complete, except for the Sanjiao (Triple Burner), which has not yet been discussed. Known as the "Lonely Organ," it holds the authority to oversee all functions. It models itself after the Three Powers (Heaven, Earth, Man) for positioning and mirrors the Heaven according to the Six Harmonies. The Upper Jiao is like mist, filled with ethereal atmospheric Qi; the Middle Jiao is like fermentation vats, transforming fresh Ying Blood (Nutritive Blood); the Lower Jiao is like a ditch, primarily responsible for unblocking stagnation. Thus, the Upper Jiao governs internal retention without outward leakage, while the Lower Jiao governs outward discharge like a river. It summarizes the dwellings of the various organs, distinguishing their high and low positions. Investigating the flow of pulse Qi, how do they mutually support each other? The Heart Master acts as the Sovereign, overseeing the connections of all meridians. Therefore, anger stirs within the Heart, causing Liver Fire to blaze; when desires arise, Kidney Essence boils; prolonged bitter thinking depletes the vital energy of the Spleen; a涩 (choppy) Lung pulse and sinking Qi indicate sorrow and grief lodged within the Heart. Only through interconnected meridians can Qi travel 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 the stored water and grain in the Ao Cang (Stomach), it transforms fine essences into Qi. When Qi is abundant, Essence is full; when Essence is full, Qi is vigorous. This is the root of transformation, hiding true life within Kan (Water/Kidney). Although the origins of inner scenery must be investigated, one must trace back to the roots. It is said to be anterior to the two Kidneys and posterior to the Bladder, emerging above the Large Intestine on the left and residing below the Small Intestine on the right. What does it store within? It accumulates the interaction between Kan (Water) and Li (Fire). It is the sea of generating Qi, the aperture of Primordial Yang, opening up Jing-Blood to the Uterus, and governing human longevity and premature death. Calling it the Mingmen (Gate of Life) is correct. Designating it as the Tian Gen (Root of Heaven) is not erroneous. If one could understand that thunder sounds beneath the earth, one would realize that spring light fills the universe.