合者。相合而成功也。有脏以为体即有腑以为用。脏之气行于腑。腑之精输于脏。二者相合。而后成功。故引灵输
本枢篇文以明之。
肺合大肠。大肠者。传导之府。
肺为清金。大肠为燥金。肺藏魄。而大肠肛门。即为魄门。肺与大肠交通之路全在肺系膜油之中。由膜油以下达于
大肠。而大肠全体。皆是油膜包裹。虽大肠与肺。一上一下。极其悬远。而其气从油膜之中。自相贯注。盖肺极高。大
肠极下。其情势自足相临。手太阴肺经。与手阳明大肠经。又相表里。故相通也。传导之府。谓传导肺气使不逆也。凡
大肠之病皆从肺来。故大肠燥结。须润肺大肠痢证。发于秋金之时。亦是肺金。遗热于大肠。然大肠病。亦能上逆而反
遗于肺。伤寒论云下痢便脓血者。其喉不痹。不便脓血者。其喉为痹。盖邪热不从大便而泻上壅。于喉宜泻大肠。此大
肠。所以为传导肺气之府也。
\r大肠图\pt31a6.bmp\r
宋元后图大肠。折叠一团。不能分出上中三回。惟西医言大肠头。接小肠下之阑门。由右腹而上行。为上回。横绕
至胃下。过左畔。为横回。由左腹而下行。为下回。至胯乃转为直肠。凡人泻利腹鸣。可试其回转之路也。仲景云。腹
中转夫气者。尚有燥屎。仲景下一个转字。已绘出大肠之形。而宋元后医不之察。反不如西医之踏。实小肠上与胃接为
幽门。全体皆与油膜相连。甜肉汁胆汁。皆从油膜中入小肠也。
心合小肠。小肠者。受盛之府。
手少阴心经。与手太阳小肠经。脉络循行。相为表里。小肠全体。生连油膜。上循肝膈。透入胸中。而为心包络。
心与小肠交通处。全从包络透出。下行达于油膜。乃与小肠相通。小肠受盛五谷使化精汁以上。奉于心。而化血故小肠
为心之府。心火不宣。则小肠之糟粕不化。是飧泄。心火太甚则热移小肠。膜油中为热所蒸。饮水从油膜中过。则被蒸
为黄赤色痢证糟粕。不化垢腻脓血。全是心移热于小肠之病。又详下受盛之官注。
肝合胆。胆者。中精之府。
内经云。脾之与胃。以膜相连耳。谨按各脏腑。远近不一。实皆以膜相连惟胆附于肝。最为切近。西医言肝无能事。
只是化生胆汁而胆汁循油膜入胃。则饮食之物。得之乃化。是中焦之精气。全赖于胆。故胆者中精之府也。胆属火。肝
属木。胆汁为肝所化是木生火也。胆汁化物是木能疏土也。故经云食气。入胃散津于肝。肝寒则胆汁不能化物。肝热则
胆汁化物太过。
而发中消等证。
脾合胃。胃者五谷之府。
脾居胃外。以膜相连。西医云。近胃处又有甜肉一条。甜肉汁入胃。则饮食自化。予按经文。甘生脾。是甜肉汁。
即脾之物也。无庸另立条目。脾主化谷胃主纳谷是胃者。脾之腑也。胃为阳脾为阴。纳谷少者胃阳虚。纳谷多而不化者
脾阴虚。如膈食病。粪如羊屎。即是脾。阴虚无濡润之气故燥结。不化知脾阴胃阳乃知健脾胃之法李东垣重脾胃。而方
皆温燥。是但知胃阳。而不知脾阴。西医言胃津化物。甜肉汁化物。胆汁化物。则但主阴汁立论。而又不明胃为阳。主
纳谷之理皆偏也。
\r胃图\pt31a7.bmp\r
上曰贲门。下曰幽门。后面与肝膜相连前面与膈膜相连。下与脾相曲抱。脾生一物。曰甜肉。医林改错。名为总提。
即胰子也。胰子能去油。西医但言甜肉汁。化谷。而不知其。化油也。脾又生脂膏。所以利水谷在胃中。又赖脾土之湿
升布津液以濡之。然后腐变。故胃但称五谷之府。不言化五谷以见胃。主纳。脾主化一燥一湿互为工用。
肾合膀胱。膀胱者。津液之府也。
肾为水脏。膀胱为水之府。凡人饮水。无不化溺。而出于膀胱。自唐以下。皆谓膀胱。有下窍。无上窍。饮入之水。
全凭气化以出。又谓水入小肠。至阑门飞渡入膀胱。无从入之路也。故曰气化。医林改错。深叱其谬。西医云。水入于
胃。散走膜膈。胃之四面。全有微丝管出水。水入膜膈。走肝膈。入肾系。肾主沥溺。由肾系出。下走连网。膀胱附着
连网。溺入之口。即在连网油膜中也。中国人见牲畜已死。膀胱油膜收缩。不见窍道。遂谓膀胱。有下口无上口。疏漏
之至。西医此说。诚足骂尽今医。然持此以薄古圣。则断断不可。盖内经明言。下焦当膀胱上口。又言三焦者。决渎之
官。水道出焉。内经所谓三焦。即西医所谓。连网油膜是也。故焦字。从HT 从 后人改省作焦。乃不知为何物矣。溺
出膀胱实则三焦主之而膀胱所主者。则在于生津液。肾中之阳蒸动膀胱之水于是水中之气。上升则为津液气着于物仍化
为水气出皮毛为汗。气退场门鼻为涕为唾。游溢脏腑内外则统名津液。实由肾阳蒸于下膀胱之水。化而上行。故曰肾合膀
胱。而膀胱。为肾生津液之府也。又详下条。
\r膀胱图\pt31a8.bmp\r
膀胱与连网相接处。即是入水道。子宫在膀胱后。男子名为丹田。肾阳入丹田。蒸水则化气上行。膀胱如釜中蓄水。
丹田如灶里添薪。膀胱下口。曲而斜上。以入阴茎。溺能射出者。则又肺气注射之力也。
少阳属肾。肾上连肺。故将两脏。三焦者。中渎之府也。水道出焉。属膀胱。是孤之腑也。是六腑之所与合也。
上言肾合膀胱。此言肾又合三焦也。少阳者。水中之阳。是为相火。属肾者。属于肾。中命门也。命门即肾系由肾
系下生连网油膜是为下焦中生板油是为中焦上生膈膜。是为上焦其根源。实出于肾系。肾系即命门也。命门为相火之根
三焦根。于命门故司相火而属于肾夫肾具水火。合三焦者。是相火所合也。又云肾上连肺者。金水相生。是水阴之所合
也。故肾虽一脏。而将为两脏矣。肾主水。而行水之腑实为三焦。三焦即人身膜油。连肠胃及膀胱。食入于胃。由肠而
下。饮水入胃。则胃之四面均有微管。将水吸出。散走膜膈此膜即三焦也。水由上焦。历肝膈。透肾系。入下焦油。膜
以达。膀胱故三焦者。中渎之府水道出焉。属膀胱者。谓三焦。与膀胱相联属也。是孤之府。谓五脏各配五腑。而三焦
司肾水之决渎。又独成一腑也。是六腑之所与合句。又总言六腑合五脏。相合而成功也。中国自唐宋后。不知三焦为何
物。是以医法多讹。西医为连网。知其物矣。然不知其发源何处。所名同何气是以知犹不知。
\r三焦图\pt31a9.bmp\r
故将五脏之将。当读如将帅之将言少阳三焦。下连属于肾。上连属于肺。肾肺相悬。全赖少阳三焦以联属之。然则
少阳一腑。故已统帅两脏。如一将而将两营。也是孤之腑。言少阳三焦。独成一腑。极其广大。故能统两脏。又言属膀
胱者。是三焦下出之路足见自肺至膀胱从上而下。统归三焦也。
“合”，是指相互配合而成就功能。有脏作为形体基础，就有腑作为功能表现。脏的气运行于腑中，腑的精微物质输送给脏。两者相互配合，才能完成生理功能。因此引用《灵枢·本输》篇的内容来阐明这一道理。
肺与大肠相合。大肠是传导的腑。
肺属清金，大肠属燥金。肺藏魄，而大肠的肛门，就是所谓的“魄门”。肺与大肠之间交通的路径完全在肺系膜油（胸腹腔内的筋膜和脂肪组织）之中，由膜油向下通达至大肠，而大肠整体都被油膜包裹。虽然大肠与肺一上一下，距离极其遥远，但它们的气通过油膜内部相互贯通。大概因为肺位置极高，大肠位置极低，其形势自然足以相互临近。手太阴肺经与手阳明大肠经，又互为表里，所以能够相通。“传导之府”的意思是传导肺气使其不逆乱。凡是肠的疾病都源于肺，所以大肠燥结，需要润肺；大肠痢证，发于秋季金气当令之时，也是肺金将余热遗留给大肠所致。然而大肠的病，也能向上逆传反过来影响肺。《伤寒论》说：“下痢便脓血的人，咽喉不会痹阻；不便脓血的人，咽喉会出现痹阻。”这是因为邪热不从大便排出，反而上壅于咽喉，适宜泻大肠。这就是大肠之所以被称为传导肺气之腑的原因。
[图片：大肠图]
宋代和元代以后的医家绘制的大肠图，将大肠折叠成一团，无法分辨出上、中、下三段回环。只有西医指出大肠头部连接小肠下端的阑门，从右腹部上行，成为上回；横绕经过胃下方，越过左侧，成为横回；从左腹下行，成为下回；到达胯部时转为直肠。人在腹泻或腹痛肠鸣时，可以试着体会这种回转的路径。张仲景说：“腹部有转气声的，说明还有燥屎。”仲景用一个“转”字，已经描绘出了大肠的形状，而宋元以后的医生没有察觉这一点，反而不如西医准确。实际上，小肠上部与胃连接处为幽门，整个小肠都与油膜相连，胰液和胆汁都是从油膜中进入小肠的。
心与小肠相合。小肠是受盛（接受和容纳）的腑。
手少阴心经与手太阳小肠经，脉络循行，互为表里。小肠整体生有连着的油膜，向上沿着肝膈，穿透进入胸腔，成为心包络。心与小肠交通的地方，全从包络透出，向下到达油膜，才与小肠相通。小肠接受并容纳五谷，使其化为精汁向上奉送给心，进而化生血液，所以小肠是心的腑。如果心火不能宣通，则小肠中的糟粕无法消化，导致完谷不化的泄泻（飧泄）；如果心火太旺，则热邪移入小肠，油膜被热气蒸腾，饮水经过油膜时，被蒸成黄赤色的痢证糟粕，不消化的垢腻脓血，完全是心将热邪移于小肠导致的疾病。详见下文“受盛之官”注释。
肝与胆相合。胆是中精（储存精汁）的腑。
《内经》说：“脾与胃，是以膜相连的。”我考察各脏腑，远近不一，但实际上都以膜相连。只有胆附在肝脏上，最为接近。西医认为肝脏没有主要功能，只是化生胆汁，而胆汁顺着油膜进入胃，饮食之物得到胆汁的帮助才能消化，这说明中焦的精气完全依赖于胆，所以胆是中精之腑。胆属火，肝属木，胆汁由肝所化，这是木生火的关系。胆汁消化食物，体现了木能疏土的功能。所以经文说：“食气进入胃后，津液散布到肝。”如果肝寒，则胆汁不能消化食物；如果肝热，则胆汁消化食物太过，从而引发中消等病症。
脾与胃相合。胃是五谷的腑。
脾位于胃的外面，以膜相连。西医说，靠近胃的地方有一条甜肉（胰腺），甜肉汁进入胃，饮食就能自行消化。我按照经文，“甘味滋生脾”，这甜肉汁就是脾的物质，不需要另立条目。脾主消化谷物，胃主接纳谷物，所以说胃是脾的腑。胃属阳，脾属阴。接纳谷物少的是胃阳虚，接纳谷物多但不能消化的是脾阴虚。比如噎膈病，粪便像羊屎一样，就是脾阴虚无濡润之气，所以导致燥结。知道了脾阴和胃阳的区别，就知道健脾胃的方法了。李东垣重视脾胃，但他的方剂大多温燥，这是只知道胃阳，而不知道脾阴。西医说胃津化物、甜肉汁化物、胆汁化物，则是只从阴汁的角度立论，而不明白胃属阳、主纳谷的道理，这些都是片面的。
[图片：胃图]
上口叫贲门，下口叫幽门。后面与肝膜相连，前面与膈膜相连，下面与脾弯曲怀抱相连。脾产生一种东西，叫甜肉，《医林改错》称之为总提，也就是胰子。胰子能去除油脂，西医只说甜肉汁消化谷物，却不知道它还能消化油脂。脾又产生脂膏，用来利导水谷在胃中，又依赖脾土的湿气升布津液来濡润它们，然后才能腐熟变化。所以胃只称为五谷之腑，不说消化五谷，以显示胃主接纳，脾主消化，一燥一湿，互为功用。
肾与膀胱相合。膀胱是津液的腑。
肾是水脏，膀胱是水之腑。凡人饮水，无不化为尿液而从膀胱排出。自唐代以来，都认为膀胱只有下窍，没有上窍，喝进去的水，全靠气化作用排出。又说水进入小肠，到了阑门飞渡进入膀胱，没有进入的路径。所以说是“气化”。《医林改错》严厉批评这种说法是错误的。西医说，水进入胃后，散走膜膈，胃的四面全有微细血管出水，水进入膜膈，流经肝膈，进入肾系。肾主管沥尿，由肾系排出，向下走连网（大网膜等结缔组织），膀胱附着在连网上，尿进入的入口，就在连网的油膜中。中国人看到牲畜死后，膀胱油膜收缩，看不见窍道，于是认为膀胱有下口无上口，这是极大的疏漏。西医的这个说法，确实足以让当今的医生羞愧，但用这个来轻视古代圣人，则是绝对不可以的。因为《内经》明确说：“下焦当膀胱上口。”又说：“三焦者，决渎之官，水道出焉。”《内经》所说的三焦，就是西医所说的连网油膜。所以“焦”字，原从“HT”（注：此处原文可能有误或指特定字形演变，通常指从火从高或类似结构，后人改省作焦），后人将其简化省略，以至于不知道它是什么东西了。尿液排出膀胱，实际上是三焦主导的，而膀胱所主管的，在于生津液。肾中的阳气蒸动膀胱中的水，于是水中的气上升就成为津液，气附着在物体上仍化为水气，出于皮毛成为汗，出于肛门、鼻子成为涕唾，游溢于脏腑内外，统称为津液。实际上是由肾阳在下蒸腾膀胱之水，化气而上行，所以说肾合膀胱，而膀胱是肾生津液的腑。详见下一条。
[图片：膀胱图]
膀胱与连网相接的地方，就是进入水道的地方。子宫在膀胱后面，男子称为丹田。肾阳进入丹田，蒸动水则化气上行。膀胱就像釜中蓄水，丹田就像灶里添薪。膀胱的下口，弯曲而斜向上，进入阴茎，尿液能射出，又是肺气注射的力量。
少阳属于肾，肾上连肺，所以统领这两脏。三焦，是中渎（中间水道）的腑，水道由此而出，归属于膀胱，是孤独的腑，是六腑中与五脏相合的。
上文说肾合膀胱，这里说肾又合三焦。少阳，是水中之阳，称为相火，属于肾，即属于肾中的命门。命门即肾系，由肾系向下生出连网油膜，是为下焦；中生板油，是为中焦；上生膈膜，是为上焦。其根源，实在出于肾系，肾系即命门。命门是相火的根，三焦的根出于命门，所以司掌相火而归属于肾。肾具备水和火，合三焦，是相火所合。又说“肾上连肺”，是金水相生，是水阴之所合。所以肾虽然是一脏，却统领两脏（肾与肺）。肾主水，而行水的腑实为三焦。三焦就是人身上的膜油，连接肠胃及膀胱。食物进入胃，由肠而下；饮水进入胃，则胃的四面均有微管，将水吸出，散走膜膈，此膜即三焦。水从上焦，经过肝膈，穿透肾系，进入下焦油膜，以达膀胱。所以说三焦是中渎之腑，水道由此而出，归属于膀胱，意思是三焦与膀胱相联属。所谓“孤之腑”，是说五脏各配五腑，而三焦司掌肾水的决渎，又独成一腑。所谓“是六腑之所与合”一句，又总言六腑合五脏，相互配合而成就功能。中国自唐宋以后，不知道三焦是什么东西，所以医法多有讹误。西医认为是连网，知道了它的实物，然而不知道它的发源何处，名称对应什么气，所以知道实体却不知其理，等于不知道。
[图片：三焦图]
所以“将”五脏之“将”，应当读作将帅的“将”。意思是少阳三焦，下连属于肾，上连属于肺。肾与肺相距遥远，全赖少阳三焦来联属它们。那么少阳这一腑，就已经统帅了两脏，就像一个将领统领两个军营一样。所谓“孤之腑”，是说少阳三焦独成一腑，极其广大，所以能统领两脏。又说“属膀胱”，是三焦下出的路径，足见从肺到膀胱，从上到下，统统归三焦管辖。
"Harmony" (He) refers to the mutual cooperation that achieves function. Where there is a Zang organ as the structural basis, there is a Fu organ as the functional manifestation. The Qi of the Zang organs circulates within the Fu organs, and the essence of the Fu organs is transported to the Zang organs. Only through the mutual cooperation of these two can physiological functions be accomplished. Therefore, the text cites the *Ling Shu: Ben Shu* chapter to elucidate this principle.
The Lung harmonizes with the Large Intestine. The Large Intestine is the Fu organ of conduction.
The Lung belongs to Clear Metal, and the Large Intestine belongs to Dry Metal. The Lung stores the Po (Corporeal Soul), and the anus of the Large Intestine is known as the "Gate of Po." The pathway for communication between the Lung and the Large Intestine lies entirely within the pulmonary membrane oil (fascia and adipose tissue in the thoracic and abdominal cavities). From this membrane oil, it extends downward to the Large Intestine, which is entirely wrapped in membrane oil. Although the Large Intestine and the Lung are positioned far apart, one high and one low, their Qi interpenetrates through the interior of the membrane oil. Given that the Lung is extremely high and the Large Intestine extremely low, their positional relationship naturally facilitates proximity. The Hand-Taiyin Lung Meridian and the Hand-Yangming Large Intestine Meridian are exteriorly-interiorly related, thus enabling mutual connection. The term "Fu organ of conduction" implies conducting Lung Qi to prevent rebellion. All diseases of the Large Intestine originate from the Lung; therefore, dry constipation of the Large Intestine requires moistening the Lung; dysentery of the Large Intestine, occurring during the autumn Metal season, results from Lung Metal transmitting residual heat to the Large Intestine. However, diseases of the Large Intestine can also rebel upward and affect the Lung. The *Shang Han Lun* states: "Those with bloody pus in stool do not have throat bi; those without bloody pus have throat bi." This is because pathogenic heat, failing to discharge via the large intestine, rebels upward and obstructs the throat; purging the Large Intestine is indicated. This explains why the Large Intestine is called the Fu organ for conducting Lung Qi.
[Image: Diagram of Large Intestine]
Medical illustrations after the Song and Yuan dynasties depicted the Large Intestine folded into a mass, unable to distinguish the upper, middle, and lower loops. Only Western medicine correctly identifies that the head of the Large Intestine connects to the ileocecal valve at the lower end of the Small Intestine, ascending from the right abdomen to form the ascending colon (upper loop); crossing horizontally below the stomach and passing the left side to form the transverse colon (middle loop); descending from the left abdomen to form the descending colon (lower loop); and turning into the rectum at the hip. One can test this looping path by observing peristalsis during diarrhea or borborygmus. Zhang Zhongjing stated: "If there is qi movement in the abdomen, there is still dry feces." By using the character "zhuan" (turn/move), Zhongjing had already depicted the shape of the Large Intestine. Physicians after the Song and Yuan dynasties failed to notice this, whereas Western medicine was more accurate. In fact, the upper part of the Small Intestine connects to the stomach via the pylorus, and the entire Small Intestine is connected by membrane oil; pancreatic juice and bile enter the Small Intestine through this membrane oil.
The Heart harmonizes with the Small Intestine. The Small Intestine is the Fu organ of reception and containment.
The Hand-Shaoyin Heart Meridian and the Hand-Taiyang Small Intestine Meridian have meridian pathways that are exteriorly-interiorly related. The entire Small Intestine is generated with connecting membrane oil, extending upward along the hepatic diaphragm, penetrating into the chest to become the Pericardium. The point of communication between the Heart and the Small Intestine emerges entirely from the Pericardium, descends to reach the membrane oil, and then connects with the Small Intestine. The Small Intestine receives and contains the five grains, transforming them into essence fluids that ascend to the Heart to transform into blood; thus, the Small Intestine is the Fu organ of the Heart. If Heart Fire fails to diffuse, the waste in the Small Intestine will not digest, leading to undigested diarrhea (Sun Xie). If Heart Fire is excessive, heat transfers to the Small Intestine. The membrane oil is steamed by heat; when water passes through the membrane oil, it is steamed into yellow-red dysenteric waste. Undigested greasy pus and blood result entirely from the Heart transferring heat to the Small Intestine. See the note on "Official of Reception and Containment" below.
The Liver harmonizes with the Gallbladder. The Gallbladder is the Fu organ storing pure essence.
The *Nei Jing* states: "The Spleen and Stomach are connected by membranes." I observe that while the distances between various Zang-Fu organs vary, they are all connected by membranes. The Gallbladder attaches to the Liver, being the closest. Western medicine suggests the Liver has no major function other than producing bile, and bile enters the Stomach via the membrane oil, allowing food to digest. This indicates that the essence and Qi of the Middle Jiao rely entirely on the Gallbladder; hence, the Gallbladder is the Fu organ storing pure essence. The Gallbladder belongs to Fire, and the Liver belongs to Wood; bile is transformed by the Liver, representing Wood generating Fire. Bile digesting food demonstrates Wood soothing Earth. Thus, the classics state: "Food Qi enters the Stomach, and fluids are distributed to the Liver." If Liver Cold exists, bile cannot digest food; if Liver Heat exists, bile digests food excessively, leading to conditions like Middle Xiao (Middle Jiao Wasting-Thirst).
The Spleen harmonizes with the Stomach. The Stomach is the Fu organ of the five grains.
The Spleen resides outside the Stomach, connected by membranes. Western medicine notes a strip of "sweet meat" (pancreas) near the Stomach; sweet meat juice entering the Stomach allows food to digest. According to the classics, "Sweet flavor nourishes the Spleen"; this sweet meat juice is the substance of the Spleen and needs no separate entry. The Spleen governs the digestion of grains, while the Stomach governs the reception of grains; thus, the Stomach is the Fu organ of the Spleen. The Stomach is Yang, and the Spleen is Yin. Low grain intake indicates Stomach Yang deficiency; high intake but poor digestion indicates Spleen Yin deficiency. For example, in dysphagia (Ge Shi), stool resembling sheep dung indicates Spleen Yin deficiency lacking moistening Qi, leading to dryness. Understanding Spleen Yin and Stomach Yang reveals the method for strengthening the Spleen and Stomach. Li Dongyuan emphasized the Spleen and Stomach, but his formulas were mostly warm and drying, knowing only Stomach Yang and ignoring Spleen Yin. Western medicine discusses digestion via gastric juices, pancreatic juice, and bile, focusing solely on Yin fluids, yet failing to understand that the Stomach is Yang and governs reception; these views are partial.
[Image: Diagram of Stomach]
The upper opening is the Cardiac Orifice (Ben Men), and the lower opening is the Pyloric Orifice (You Men). The back connects to the liver membrane, the front to the diaphragm, and the bottom curves around the Spleen. The Spleen produces an organ called "sweet meat," named "Zong Ti" in *Yi Lin Gai Cuo*, which is the pancreas. The pancreas removes oil; Western medicine mentions pancreatic juice digesting grains but ignores its role in digesting fats. The Spleen also produces fat/grease to facilitate water and grain processing in the Stomach. It relies on the dampness of Spleen Earth to ascend and distribute fluids to moisten them, enabling decomposition and transformation. Thus, the Stomach is called the Fu organ of five grains, not emphasizing digestion, to show that the Stomach governs reception, while the Spleen governs digestion; one is dry, one is wet, functioning mutually.
The Kidney harmonizes with the Bladder. The Bladder is the Fu organ of Jin-Ye (body fluids).
The Kidney is the Water Zang, and the Bladder is the Water Fu. Any water drunk by humans transforms into urine and exits via the Bladder. Since the Tang dynasty, it was believed that the Bladder has only a lower orifice and no upper orifice; ingested water relies entirely on Qi transformation for excretion. It was also said that water enters the Small Intestine, crosses the ileocecal valve into the Bladder, having no entry path. Hence, it is called "Qi transformation." *Yi Lin Gai Cuo* severely criticizes this error. Western medicine states that water enters the Stomach, disperses through the membrane diaphragm; the four sides of the Stomach have micro-vessels releasing water into the membrane diaphragm. Water flows through the hepatic diaphragm into the Kidney system. The Kidney governs urine filtration, exiting via the Kidney system, descending through the mesentery (omentum), where the Bladder attaches. The entry point for urine is within the omental membrane oil. Chinese observers saw that after animal death, bladder membrane oil contracts, obscuring the orifices, leading to the false conclusion that the Bladder has a lower but no upper orifice—a great oversight. While Western theory shames modern physicians, using it to disparage ancient sages is unacceptable. The *Nei Jing* clearly states: "The Lower Jiao corresponds to the upper opening of the Bladder." It also says: "The San Jiao is the Official of Ditches, through which water passages flow." The San Jiao mentioned in the *Nei Jing* is what Western medicine calls the omental membrane oil. The character "Jiao" originally contained specific components (later simplified), causing ignorance of its nature. Urine excretion from the Bladder is actually governed by the San Jiao, while the Bladder's role is generating Jin-Ye. Kidney Yang steams the water in the Bladder; the Qi within the water rises to become Jin-Ye. When this Qi adheres to objects, it becomes water vapor, exiting the skin as sweat, the anus/nose as mucus/saliva, and circulating inside/outside organs as Jin-Ye. Essentially, Kidney Yang steams Bladder water from below, transforming Qi to ascend. Thus, the Kidney harmonizes with the Bladder, and the Bladder is the Fu organ for the Kidney to generate Jin-Ye. See the next section.
[Image: Diagram of Bladder]
The junction where the Bladder connects to the omentum is the entry point for water channels. The Uterus is behind the Bladder; in men, this area is called the Dan Tian. Kidney Yang enters the Dan Tian, steaming water to transform Qi ascending. The Bladder is like a pot holding water, and the Dan Tian is like a stove adding fire. The lower orifice of the Bladder curves obliquely upward into the penis; the force射ting urine is aided by Lung Qi injection.
Shaoyang belongs to the Kidney, and the Kidney connects upward to the Lung, thus commanding both Zang organs. The San Jiao is the Fu organ of central ditches, through which water passages flow, belonging to the Bladder. It is the solitary Fu organ, harmonizing with the six Fu organs.
The previous section stated the Kidney harmonizes with the Bladder; here it states the Kidney also harmonizes with the San Jiao. Shaoyang is Yang within Water, known as Ministerial Fire, belonging to the Kidney, specifically the Ming Men (Life Gate). Ming Men is the Kidney system. Descending from the Kidney system generates the omental membrane oil for the Lower Jiao; mid-body generates plate fat for the Middle Jiao; ascending generates the diaphragmatic membrane for the Upper Jiao. Its root truly lies in the Kidney system, which is the Ming Men. Ming Men is the root of Ministerial Fire and the San Jiao. Thus, it governs Ministerial Fire and belongs to the Kidney. The Kidney possesses both Water and Fire; harmonizing with the San Jiao involves Ministerial Fire. Saying "the Kidney connects upward to the Lung" refers to Metal-Water mutual generation, the harmony of Water Yin. Thus, although the Kidney is one Zang, it commands two Zang organs (Kidney and Lung). The Kidney governs Water, but the Fu organ executing water movement is the San Jiao. The San Jiao is the membrane oil of the body, connecting the intestines, stomach, and Bladder. Food enters the Stomach and moves down the intestines; water enters the Stomach, and micro-vessels on the four sides of the Stomach absorb water, dispersing it through the membrane diaphragm—this membrane is the San Jiao. Water travels from the Upper Jiao, through the hepatic diaphragm, penetrates the Kidney system, enters the Lower Jiao membrane oil, and reaches the Bladder. Therefore, the San Jiao is the Fu organ of central ditches, through which water passages flow, belonging to the Bladder, meaning the San Jiao is associated with the Bladder. "Solitary Fu organ" means while each of the five Zang pairs with a Fu, the San Jiao governs the drainage of Kidney Water and stands alone as a Fu. The phrase "harmonizing with the six Fu organs" summarizes that the six Fu harmonize with the five Zang, cooperating to achieve function. Since the Tang and Song dynasties, China did not know what the San Jiao was, leading to medical errors. Western medicine identified it as the omentum, knowing the physical object but not its origin or corresponding Qi; thus, knowing the entity but not the principle is equivalent to not knowing.
[Image: Diagram of San Jiao]
Therefore, the "Jiang" (Commander) of the five Zang should be read as "Jiang" (General/Marshal). It means Shaoyang San Jiao connects downward to the Kidney and upward to the Lung. The Kidney and Lung are distant, relying entirely on Shaoyang San Jiao for connection. Thus, this single Shaoyang Fu organ commands two Zang organs, like one general commanding two camps. "Solitary Fu organ" means Shaoyang San Jiao stands alone as a Fu, extremely vast, thus capable of commanding two Zang organs. "Belonging to the Bladder" refers to the exit path of the San Jiao downward, showing that from the Lung to the Bladder, everything from top to bottom is governed by the San Jiao.