心与胆通。心病怔忡。宜温胆为主。胆病战栗。癫狂宜补心为主。
旧注君相二火。一气相通此解通字。与以下各通字不合。盖所谓通者必有相通之道路唐宋后凭空说理。不按实迹。
西医虽详形略气。然如此等道路非借西说。不能发明西医云。人之脏腑。全有连网相联。其连网中。全有微丝管。行血
行气。据此则知心与胆通。其道路亦在膜网之中。盖胆附于肝肝系着。脊上循入。肺系连及于心胆与心通之路即在其系
中。故心病怔忡宜温胆。胆病战栗癫狂宜补心。非空论矣。又温字补字。有辨。经言温之以气。补之以味内经言以苦补
心。是泻心火。即是补心。以益其阴也。温之以气是益其阳也。
肝与大肠通。肝病宜疏通大肠。大肠病宜平肝经为主。
肝内膈膜下。走血室前连膀胱后连大肠。厥阴肝脉又外绕行肛门。大肠传导。全赖肝疏泄之力。以理论。则为金。
木交合以形论。则为血能润肠。肠能导滞之。故所以肝病宜疏通大肠。以行其郁结也。大肠病如痢症。肠风秘结。便毒
等症。皆宜平肝和血润肠。以助其疏泄也。
脾与小肠通。脾病宜泄小肠火。小肠病宜润脾为主。
西医图绘脾居连网之上。小肠通体。皆与连网相附。连网中均有微丝管相通据此则内经所言。道路显然。西医不知
内经。妄诋轩。岐以为未见脏腑。此不足怪。独怪中国。趋好洋学。舍古圣之书。而弗深考。岂不谬哉。脾病多是小肠
之火。蒸助湿气发肿胀作泻满。小便混浊。故当泻小肠至于小肠所以化物不滞。全赖脾湿。有以濡之西医所谓甜肉汁入
肠化物是矣。故小肠病痢及秘结。阑门不开。膈食等症。皆宜润脾。
肺与膀胱通。肺病宜清利膀胱水。膀胱病宜清肺气为主。
肺主通调水道。下输膀胱其路道全在三焦膜中。上卷已详言之。故肺与膀胱相隔其远。而实相通。肺病则水停为痰
饮。故宜清利膀胱以泻之。膀胱病。多由肺之上原。不得疏通。故宜清肺气为主。
肾与三焦通。肾病宜调和三焦。三焦病宜补肾为主。
三焦之原。即发于肾系。故肾与三焦相通。三焦为肾行水化气。故肾病宜调和三焦。譬如肾气。丸用苓泽以利三焦
之水。保元阳。用黄 以充三焦之气是矣。三焦病不能行水。则宜滋肾阴。不能化气。则宜补肾阳。近医不知三焦为何
物。西医名连网。不名三焦。且又不知肾系为三焦之根。安知人生气化哉。
此条全可考脏腑路道。西医形迹之学。未及如是之精。而今人不讲。反为西人所笑。堪发一叹。
心与胆相通。心病出现怔忡（心中悸动不安），宜以温胆为主。胆病出现战栗、癫狂，宜以补心为主。
旧注中关于君火与相火一气相通的解释，对“通”字的理解，与下文各处的“通”字含义不符。所谓“通”，必然有相通的道路。唐宋以后凭空说理，不依据实际解剖痕迹。
西医虽然详细研究形体结构而略于气机，然而像这样的道路，如果不借助西医的说法，就不能阐明。西医认为，人的脏腑全部由连网相互连接，其连网中全有微丝管，运行血和气。据此则可以知道心与胆是相通的，其道路也在膜网之中。因为胆附着在肝上，肝系连着脊柱向上延伸，肺系连接及于心，胆与心相通的路径就在这些系络之中。所以心病怔忡宜温胆，胆病战栗癫狂宜补心，这就不是空论了。另外，“温”字和“补”字是有区别的。《内经》说“温之以气，补之以味”。《内经》又说“以苦补心”，这是泻心火，也就是补心，通过益阴来实现。温之以气是益其阳。
肝脏内部膈膜之下，走向血室之前，连接膀胱，后面连接大肠。厥阴肝脉又向外绕行肛门。大肠的传导功能，完全依赖肝的疏泄之力。从理论上看，则是金木交合；从形体上看，则是血能润肠，肠能导滞。所以肝病宜疏通大肠，以行散其郁结。大肠病如痢疾、肠风、秘结、便毒等症，都宜平肝、和血、润肠，以助其疏泄。
西医图谱描绘脾位于连网之上，小肠整体都与连网相附，连网中均有微丝管相通。据此则《内经》所言的道路显然可见。西医不知《内经》，妄加诋毁黄帝、岐伯，认为他们未见脏腑，这不足为怪。只奇怪中国人趋好洋学，舍弃古圣之书而不深入考证，难道不谬误吗？脾病多是小肠之火蒸助湿气，导致发肿胀、作泻、满闷、小便混浊，所以应当泻小肠。至于小肠之所以能化物而不停滞，完全依赖脾湿来濡润它。西医所说的甜肉汁入肠化物是对的。所以小肠病如痢疾及秘结、阑门不开、膈食等症，都宜润脾。
肺主通调水道，下输膀胱，其路道全在三焦膜中，上文已详细论述。所以肺与膀胱相隔虽远，实则相通。肺病则水停为痰饮，所以宜清利膀胱以泻之。膀胱病，多由肺之上源不得疏通所致，所以宜清肺气为主。
三焦的原气，即发源于肾系，所以肾与三焦相通。三焦为肾行水化气，所以肾病宜调和三焦。譬如肾气丸用茯苓、泽泻以利三焦之水，保元阳，用人参（原文缺字，据方义推测为人参或黄芪，此处依原文留白或通用补气药意译）以充三焦之气是对的。三焦病不能行水，则宜滋肾阴；不能化气，则宜补肾阳。近世医生不知三焦为何物，西医名为连网，不名三焦，而且又不知肾系为三焦之根，怎么知道人生气化呢？
这一条完全可以考证脏腑的路道。西医的形迹之学，未达到如此精细的程度，而今人不讲，反被西人所笑，令人感叹。
The Heart and Gallbladder are connected. For Heart diseases presenting with palpitations (Zhenchong, a sensation of internal trembling and anxiety), treatment should primarily focus on warming the Gallbladder. For Gallbladder diseases presenting with tremors, mania, or epilepsy, treatment should primarily focus on tonifying the Heart.
Old commentaries explain the "connection" (Tong) as the mutual flow of Ministerial Fire and Sovereign Fire as one Qi. This interpretation of "connection" is inconsistent with the usage in the subsequent sections. The so-called "connection" implies there must be a pathway for communication. Since the Tang and Song dynasties, theories have been constructed arbitrarily without reference to anatomical realities.
Although Western medicine details physical structures while neglecting Qi dynamics, such pathways cannot be elucidated without borrowing Western concepts. Western medicine states that all human organs are interconnected by a network of membranes (Lianwang). Within this network, there are fine capillaries (weisi guan) that transport blood and Qi. Based on this, it can be understood that the Heart and Gallbladder are connected, and their pathway lies within the membranous network. The Gallbladder attaches to the Liver; the Liver's ligamentous system extends up along the spine; the Lung's system connects to the Heart. Thus, the pathway connecting the Gallbladder and the Heart lies within these ligamentous systems. Therefore, Heart disease with palpitations warrants warming the Gallbladder, and Gallbladder disease with tremors and mania warrants tonifying the Heart; this is not empty theory. Furthermore, there is a distinction between "warming" and "tonifying." The Classic says: "Warm with Qi, tonify with Flavor." The Classic also states: "Tonify the Heart with Bitterness." This refers to draining Heart Fire, which constitutes tonifying the Heart by nourishing its Yin. Warming with Qi refers to benefiting Yang.
The Liver and Large Intestine are connected. For Liver diseases, unblocking the Large Intestine is indicated; for Large Intestine diseases, calming the Liver Meridian is primary.
Inside the Liver, below the diaphragm, the pathway leads anteriorly to the Blood Chamber, connects posteriorly to the Bladder, and further to the Large Intestine. The Jueyin Liver Meridian also circles externally around the anus. The conduction function of the Large Intestine relies entirely on the Liver's ability to disperse and descend. Theoretically, this represents the interaction of Metal and Wood; anatomically, it signifies that Blood moistens the intestines, and the intestines guide stagnation. Hence, for Liver diseases, unblocking the Large Intestine is used to resolve stagnation. For Large Intestine diseases such as dysentery, intestinal wind, constipation, or external abscesses, calming the Liver, harmonizing blood, and moistening the intestines are indicated to assist dispersion.
The Spleen and Small Intestine are connected. For Spleen diseases, draining the fire of the Small Intestine is indicated; for Small Intestine diseases, moistening the Spleen is primary.
Western anatomical charts depict the Spleen located above the membranous network, while the entire Small Intestine adheres to this network, which contains interconnecting fine capillaries. This clarifies the pathways described in the Classic. It is not surprising that Western medicine, unaware of the Classic, falsely criticizes Huangdi and Qibo for lacking knowledge of organs. What is strange is that Chinese scholars favor Western learning, abandoning ancient sage texts without deep investigation, which is indeed erroneous. Spleen diseases often arise from fire in the Small Intestine steaming dampness, leading to edema, diarrhea, fullness, and turbid urine; thus, draining the Small Intestine is necessary. The Small Intestine transforms substances without stagnation, relying entirely on Spleen moisture for lubrication. Western medicine's concept of pancreatic juice entering the intestine to aid transformation aligns with this. Therefore, for Small Intestine diseases such as dysentery, constipation, failure of the Lanmen gate to open, or dysphagia, moistening the Spleen is indicated.
The Lungs and Bladder are connected. For Lung diseases, clearing and promoting urination via the Bladder is indicated; for Bladder diseases, clearing Lung Qi is primary.
The Lungs govern the regulation of water passages, transmitting fluids downward to the Bladder. This pathway lies entirely within the Sanjiao membranes, as detailed earlier. Although the Lungs and Bladder are distant, they are actually connected. In Lung diseases, water stagnates into phlegm and fluid retention; thus, clearing and promoting urination via the Bladder is used to drain it. Bladder diseases often result from the obstruction of the Lung's upper source; thus, clearing Lung Qi is primary.
The Kidneys and Sanjiao are connected. For Kidney diseases, harmonizing the Sanjiao is indicated; for Sanjiao diseases, tonifying the Kidneys is primary.
The origin of the Sanjiao emanates from the Kidney system, hence the connection between the Kidneys and Sanjiao. The Sanjiao facilitates water metabolism and Qi transformation for the Kidneys. Therefore, for Kidney diseases, harmonizing the Sanjiao is indicated. For example, in Shenqi Wan, Poria and Alisma are used to promote water flow through the Sanjiao to preserve Yuan Yang, and Ginseng (implied by context of tonifying Qi) is used to replenish Qi in the Sanjiao. If Sanjiao disease fails to move water, nourishing Kidney Yin is indicated; if it fails to transform Qi, tonifying Kidney Yang is indicated. Modern physicians do not understand what the Sanjiao is; Western medicine calls it the membranous network and does not use the term Sanjiao. Moreover, they do not know that the Kidney system is the root of the Sanjiao. How can they understand human Qi transformation?
This section allows for the verification of organ pathways. Western anatomical studies have not reached such precision. That modern scholars ignore this while being mocked by Westerners is worthy of sigh.