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经络筋脉类皆十二。配三阳三阴而总以六经称。六经之经。与经络之经不同。六经者。犹儒
家六经之经。犹言部也。部犹今六部之部。手足之分上下。犹宰职之列左右。圣人之道。三纲五常。
百行庶政。六经尽之矣。天下之大。事物之众。六部尽之矣。人身之有。百骸之多。六经尽之矣。
由此观之。则百病皆可得而原委。而斯道之一贯。不在掌握乎。但六经之于人身。无所不该。全在
人随处理会。灵枢曰。能别阴阳十二经者。知病之所生。又曰。能知六经标本者。可以无惑于天
下。正谓此也。若以六经之经。断然直作经络之经看。则不尽道。惑误不可胜言。后世谬讹。盖由
乎此。
太阳者。风寒之着人。人必皮肤当之。当之则发热。热在皮肤。皮肤在躯壳之外。故曰表。有
汗无汗在荣卫。荣卫亦在表。表合太阳足膀胱经。合者何。膀胱不与诸腑通筋膜联系耳。故曰孤腑。
开窍于前。前者表阳之道。故合也。言太阳而不言膀胱经与皮肤者。不待言而可知也。然太阳犹有手
小肠经。安知所言非此乎。小肠经不与皮肤合。不合则不主病。不主病则不足言。不足言则不在
言内亦可知也。
阳明者。风寒之邪过皮肤而又进。接皮肤者肌肉也。不曰肌肉而曰阳明者。肌肉居
五合之中。为躯壳之正。内与阳明足胃合也。合谓何。胃亦中。为五脏六腑之海。合内外之正。
以正合正也。故又曰正阳。然则阳明虽有二经。其手大肠经不与肌肉合不在言内。而所言者为胃经
可知也。夫惟以正合正。故始终任重。风寒一至胃实。则不复再传。而吉凶死生机焉。有以哉。
少阳者。邪过肌肉而又进。则又到躯壳之内。腑脏之外。所谓半表半里者。少阳足胆经之合也。
合者何。胆不自立。粘连于肝而不离。与外不属躯壳而不离躯壳。内不属腑脏而不离腑脏者同道
故合也。然则不以胆与合言而以少阳言者。胆与合皆偏隅。少阳统大纲其道备也。夫以病起于表。
表外也。外为阳。故曰阳病。阳病自外而内。其渐如此。过此则入内矣。内而腑脏。腑合表而应
病。不待言也。脏主内。内。里也。里为阴。脏亦阴。故曰阴病。阴病者。脏受病之谓也。
太阴。脾也。脾居中而阳事。故次少阳而为三阴之先受。少阴。肾也。厥阴。肝也。心肺何
以不受哉。灵枢曰。心为人一身之主。不受外邪。心受外邪人则死。以不受外邪。故位高而居上。肺
主出不受纳。故最高而极上。二脏又不与外之三阳合。且阴道逆。其主下。故肝虽近脾。肾虽远
而居下。肾反次脾受。肝最后受。故曰厥阴。厥虽以两阴交尽而得名。有逆道也。阴道自下而上。
逆固如此。而三脏者。与表三阳又合道。天人一致之妙。有如此夫。由此观之。病虽无量。无有不
归于三阳三阴者。极此而推。素问曰。百病皆生于风寒暑湿燥火。至哉言也。
表道自外而内。里道自下而上。三阳三阴参经络贯之于一。以统而言之。故于其渐也。不曰
进。不曰入。不曰行走。而曰传。又曰转。借驿传输转。以用其义。道本自然也。后人不察。只管
愎空凿如此传如彼传之妄谬。天下有不归一于三阳三阴之病乎。呜呼。仲景殁。六经熄。病论不
为不多也。而皆曰医者意也。事物皆归一于意矣。尚何道可言哉。
一日二日三四五六日者。犹言第一第二第三四五六之次序也。大要譬如计程。如此立个前程的期式
约摸耳。非计日以限病之谓。证见如经为诊。不可拘日拘经以冒病。且如几几合并。太阳未过。已
到阳明。太少合并。阳明位间乎中。谓中间不然。可乎。此可以一日一经数乎。可以一日二经三
经言也。又况一入阳明。不复再传。此可以拘日拘经数乎。再经数向何处去也。胶柱鼓瑟。刻舟
求剑。圣人之道。可以如此而求之哉。故曰道在言外。呜呼。仲景远矣。纸上摸影以争奇炫巧者
纷纷然矣。安得心志存乎作德。有主而不惑者。吾与之共论言外之道而数此。
大约腑低下。阳根于阴而不离乎阴也。胃当脾前。廪水谷而应土。其脘上通咽。主内而不出。
出则病。小肠次胃而受盛。大肠次小肠而传送。谷道肛门。其下口也。二肠通胃而一道。故承胃
下出重浊以应地。阳以行阴也。膀胱无上口。当肾前。居阑二肠之门。泌别厘清。渗而为溺以出
前窍。水道茎垂。其下口也。胆在肝内而前向。有入无出。故称实。
大势脏高上。阴根于阳而不离乎阳也。肺总腑脏而华盖。其脘上通喉。主出而不内。误内。
则必咳。不出不已。心次肺而前向。脾次心而中居。肝次脾而左 。心肝同肺系。故从肺上通轻
清以应天。阴以和阳也。脾当胃后。无出无入。孤中而鼓胃。故胃实则脾约。肾当膀胱后。次脾而
缀脊KT 。其中即人安生立命之门。妇人花开蒂结。娠妊于此。娩必腰痛。瓜果成熟。蒂脱而落
故也。脉诀以右肾为命门。非但有出无入。故曰虚。
天生万物。人为最灵。腑阳脏阴缘得其正。褚氏有言。同化五谷。故胃为脾腑而脉从脾。同
气通泄。故大肠为肺腑而脉从肺。同主精血。故膀胱为肾腑而脉从肾。同感交合。故小肠为心腑
而脉从心。同以脉为窍。故胆为肝腑而脉从肝。如此则是以五腑五脏言也。以六腑六脏言之。
素灵以心主配三焦。脉诀以命门配三焦。心主配者。主经络而言也。命门配者。主脉而言也。各
就所主而言。虽不同。其为用火用虚。而所以言之意则一。虽皆曰虚。虚者大也。呜呼。古之君
子。必求成德。德成莫要于艺精。艺精莫要于识病。识病莫要于知脉。知脉莫要于穷理。斯理
未明。燮调难许。欲愈众疾。罔云而已。德可言哉。
【阳病在表之图】
【阴病在里之图】
【阳病阴病图说】
经络、筋脉，统共都是十二条。它们配合三阳经和三阴经，总称为六经（Six Channels）。六经的“经”，与经络的“经”含义不同。六经的“经”，就像儒家经典中“六经”的“经”，意思是“部”。这个“部”就像现在政府机构中的“六部”。手经和足经区分上下，就像朝廷官员分列左右。圣人的大道，涵盖了三纲五常、各种德行和政务，都包含在这六经之中。天下之大，事物之多，都包含在这六部之中。人身之中，骨骼众多，也都包含在这六经之中。由此看来，百病的起源和演变都可以追溯清楚，而这一贯的大道，不就在掌握之中了吗？只是六经对于人体来说，无所不包，全在于人随时随地去领会。《灵枢》说：“能辨别阴阳十二经脉的人，就知道疾病产生的原因。”又说：“能了解六经标本关系的人，面对天下万事就不会迷惑。”正是说的这个道理。如果把六经的“经”，断然直接当作经络的“经”来看待，那就不能尽得其道，造成的困惑和错误不可胜数。后世的谬误讹传，大概就是因为这个原因。
太阳病（Taiyang Disease），风寒邪气侵袭人体，人必然用皮肤来抵挡。抵挡时就会发热。热在皮肤，皮肤位于躯壳之外，所以称为“表”。有汗或无汗取决于营卫（Nutritive and Defensive Qi）的状态。营卫也位于体表。体表合应于足太阳膀胱经（Foot-Taiyang Bladder Channel）。所谓“合”，是因为膀胱与其他腑不同，它通过筋膜联系，所以被称为“孤腑”（Solitary Fu Organ）。膀胱开窍于前阴，前阴是表阳之道，所以相合。这里只提太阳而不提膀胱经和皮肤，是因为这是不言自明的道理。然而太阳还有手太阳小肠经（Hand-Taiyang Small Intestine Channel），怎么知道所说的不是这条经呢？因为小肠经不与皮肤相合，不相合就不主司此类疾病，不主司此类疾病就不足以言说，不足以言说也就自然不在讨论范围内了。
阳明病（Yangming Disease），风寒邪气经过皮肤后又进一步深入。紧接皮肤的部位是肌肉。不叫肌肉而叫阳明，是因为肌肉居于五脏六腑之中，是躯壳的正位，内部与足阳明胃经（Foot-Taiyang Stomach Channel）相合。所谓“合”是什么意思？胃也居中，是五脏六腑的海，合于内外的正位。以正合正，所以又叫做“正阳”。既然这样，虽然阳明有两经，但手阳明大肠经（Hand-Taiyang Large Intestine Channel）不与肌肉相合，不在讨论范围内，所以所说的就是胃经。正因为是以正合正，所以从头到尾责任重大。风寒一旦使胃气实滞，就不再继续传变，吉凶生死的关键就在这里，是有原因的。
少阳病（Shaoyang Disease），邪气经过肌肉后又进一步深入，就到了躯壳之内、脏腑之外的地方，这就是所谓的“半表半里”（Half-Exterior Half-Interior）。这是足少阳胆经（Foot-Shaoyang Gallbladder Channel）的相合之处。所谓“合”是什么意思？胆不能独立存在，粘连于肝而不分离，对外不属于躯壳但不离躯壳，对内不属于脏腑但不离脏腑，因为处于同道之中所以相合。既然这样，为什么不直接用胆与合来说，而用少阳来说呢？因为胆与合都偏向一隅，而少阳统领大纲，其道完备。既然病起于表，表在外，外为阳，所以称为阳病。阳病从外向内发展，其渐进过程就是这样。过了这个阶段就进入内了。内而至于脏腑，腑合于表而应验病情，这是不言自明的。脏主内，内就是里，里为阴，脏也是阴，所以称为阴病。阴病，就是指脏受病。
太阴病（Taiyin Disease），对应脾（Spleen）。脾居中而主阳气之事，所以在少阳之后成为三阴经最先受病的。少阴病（Shaoyin Disease），对应肾（Kidney）。厥阴病（Jueyin Disease），对应肝（Liver）。心肺为什么不受病呢？《灵枢》说：心是人一身的主宰，不受外邪。如果心受外邪，人就会死。因为不受外邪，所以位置高而居上。肺主出而不主纳，所以位置最高而在极上。这两脏又不与外部的三阳经相合，且阴道逆行，其主下部。所以肝虽然靠近脾，肾虽然远而居下，但肾反而排在脾之前受病，肝最后受病，所以称为厥阴。厥阴虽然因两阴交尽而得名，但有逆道的特点。阴道自下而上，逆行本来就是这样。而这三脏，又与表部的三阳经合于同道。天人一致的奥妙，竟然如此。由此看来，病虽无数，无不归于三阳三阴的。推演到极致，《素问》说：“百病皆生于风寒暑湿燥火。”真是至理名言啊。
表道是从外向内，里道是从下向上。三阳三阴参杂经络贯穿为一，统而言之。所以在描述其渐进过程时，不说“进”，不说“入”，不说“行走”，而说“传”（Transmission）和“转”（Rotation）。借用驿站传输转运的意思，来运用其义。道路本是自然的。后人不明察，只管固执地空凿，认为这样传那样传的妄谬观点。天下有不归于三阳三阴的病吗？唉，张仲景（Zhang Zhongjing）去世后，六经学说熄灭，论病的书不少，但都说“医者意也”（Medicine is about mental conception/intuition）。事物都归结于个人的意念了，还有什么道可言呢？
说“一日、二日、三日、四日、五日、六日”，就像说第一、第二、第三、第四、第五、第六的次序一样。大体上如同计算路程，设立一个前程的预期期限来大概估算罢了。并不是用天数来限制疾病的说法。证候见到符合某经的表现就按该经诊断，不可以拘泥于天数或拘泥于某经来冒犯对疾病的判断。况且如“几几”（Ji Ji, stiff neck symptom）合并出现，太阳病未过，已经到了阳明病。太少（太阳与少阳）合并，阳明位居中间，说是中间阶段，不然可以吗？这可以用“一日一经”的数量来计算吗？可以用“一日二经、三经”的说法吗？更何况一旦进入阳明，就不再继续传变，这还可以拘泥于天数和经数吗？再往后的经数去向哪里呢？这种胶柱鼓瑟（rigidly sticking to rules）、刻舟求剑（making rigid judgments without considering changes）的做法，圣人之道可以这样去探求吗？所以说“道在言外”（The Way lies beyond the words）。唉，张仲景时代久远，纸上摸影、争奇炫巧的人纷纷扰扰。怎么能遇到心志存乎道德、有主见而不迷惑的人，我与他们共同论述言外之道并细数这些道理。
大抵腑的位置低下，阳根于阴而不离开阴。胃在脾的前面，容纳水谷而应土性，其脘上部通咽喉，主摄入而不主排出，排出就是病。小肠排在胃之后接受盛装食物，大肠排在小肠之后传送糟粕。谷道肛门是其下口。大小肠连通胃而是一条通道，所以承接胃气向下排出重浊之物以应地性。阳用以运行阴。膀胱没有上口，在肾的前面，位于阑门（Gate of the阑/Intestinal Gate）和大、小肠之门处，泌别清浊，渗液形成尿液从前阴排出。水道茎垂是其下口。胆在肝内而向前向，只有入没有出，所以称为“实”。
大势而言，脏的位置高上，阴根于阳而不离开阳。肺总领腑脏而像华盖（Canopy），其脘上部通喉，主出而不主纳，误入则必咳嗽，不出不停止。心排在肺之后而向前向，脾排在心之后而居中居，肝排在脾之后而向左。心、肝同连肺系，所以从肺上部通轻清之气以应天，阴用以调和阳。脾在胃后面，无出无入，孤立其中而鼓动胃，所以胃实则脾约（Stomach excess leads to Spleen constraint）。肾在膀胱后面，排在脾之后连接脊柱KT（此处疑为原文排版错误或特定符号，指肾脏附着于脊柱旁）。其中即为人安生立命之门。妇人花开蒂结，妊娠于此，分娩必腰痛，就像瓜果成熟，蒂脱落而掉落一样。《脉诀》以右肾为命门（Gate of Life/Mingmen），不仅有出无入，所以称为“虚”。
天生万物，人最为灵性。腑属阳、脏属阴，缘此得到正气。褚氏有言：同化五谷，所以胃为脾之腑而脉象随脾。同气相通泄，所以大肠为肺之腑而脉象随肺。同主精血，所以膀胱为肾之腑而脉象随肾。同感交合，所以小肠为心之腑而脉象随心。同以脉为窍，所以胆为肝之腑而脉象随肝。如此则是以五腑五脏来论述。若以六腑六脏言之，《素问》和《灵枢》以心主（Pericardium/Heart Master）配三焦（Sanjiao/Triple Burner），《脉诀》以命门配三焦。心主配者，是主经络而言；命门配者，是主脉而言。各自就其所主而言，虽然不同，但其为用火用虚，以及所以言之用意则是一致的。虽然都称为“虚”，但“虚”在这里是大、大的意思。唉，古代的君子，必定追求成就德行。德行成就没有比技艺精湛更重要的，技艺精湛没有比认识疾病更重要的，认识疾病没有比知晓脉象更重要的，知晓脉象没有比穷究事理更重要的。这个事理如果不明白，调理平衡就很难保证。想要治愈众人的疾病，空谈而已是不行的。德行可以说得上吗？
[Diagram of Yang Diseases in the Exterior]
[Diagram of Yin Diseases in the Interior]
[Explanation of the Diagrams of Yang and Yin Diseases]
The meridians (Meridians), sinews (Sinews), and vessels (Vessels) are all twelve in number. They correspond to the Three Yang channels and the Three Yin channels, collectively referred to as the Six Channels (Liu Jing). The "Jing" (Channel/Classic) in the Six Channels differs from the "Jing" in meridian terminology. The "Jing" of the Six Channels is like the "Jing" in the Confucian Classics (Six Classics), meaning "Department" or "Category". This "Department" is akin to the "Six Ministries" in modern government administration. The Hand channels and Foot channels distinguish upper and lower, just as court officials are arranged on the left and right. The Great Way of the Sages encompasses the Three Bonds and Five Constants, various virtues, and administrative affairs, all contained within these Six Classics. The world is vast, and matters are numerous, all contained within these Six Ministries. Within the human body, with its myriad bones, all are contained within the Six Channels. From this perspective, the origin and course of all hundred diseases can be traced, and the consistent Great Way is indeed grasped. However, the Six Channels encompass everything in the human body; it entirely depends on individuals to comprehend them at any time and place. The *Ling Shu* states: "One who can distinguish the Yin and Yang Twelve Meridians knows the origin of diseases." It also states: "One who understands the Biao-Ben (Root and Branch) of the Six Channels will not be confused by worldly matters." This is precisely what is meant. If one were to rigidly interpret the "Jing" of the Six Channels directly as the "Jing" of meridians, one would fail to grasp the full Dao, leading to countless confusions and errors. The fallacies and distortions of later generations likely stem from this reason.
Taiyang Disease (Taiyang Bing): When Wind-Cold pathogens invade the human body, the skin must resist them. Resistance generates heat. Heat resides in the skin, which is outside the body shell, hence it is called the "Exterior" (Biao). The presence or absence of sweating depends on the state of Ying (Nutritive Qi) and Wei (Defensive Qi). Ying and Wei also reside in the exterior. The exterior corresponds to the Foot-Taiyang Bladder Channel (Zu Taiyang Pang Guang Jing). What does "correspondence" mean? The Bladder differs from other Fu organs; it connects via fascia and sinews, thus it is called the "Solitary Fu Organ" (Gu Fu). The Bladder opens into the anterior orifice (genitals/urethra), which is the pathway of Exterior Yang, hence they correspond. Here, only Taiyang is mentioned, not the Bladder Channel or the skin, because this is self-evident. However, Taiyang also includes the Hand-Taiyang Small Intestine Channel (Shou Tai Xiao Chang Jing). How do we know the text does not refer to this channel? Because the Small Intestine Channel does not correspond to the skin; if it does not correspond, it does not govern such diseases; if it does not govern such diseases, it is insufficient to discuss; if it is insufficient to discuss, it is naturally excluded from the discourse.
Yangming Disease (Yangming Bing): When Wind-Cold pathogens pass through the skin and advance further, they reach the muscles, which are adjacent to the skin. Why is it called Yangming rather than muscles? Muscles reside among the Zang-Fu organs and represent the central position of the body shell. Internally, they correspond to the Foot-Yangming Stomach Channel (Zu Yangming Wei Jing). What does "correspondence" mean here? The Stomach also resides centrally; it is the Sea of the Five Zang and Six Fu organs, corresponding to the central positions of interior and exterior. Central corresponds to central, hence it is also called "Zheng Yang" (Correct Yang). Thus, although there are two Yangming channels, the Hand-Yangming Large Intestine Channel (Shou Yang Da Chang Jing) does not correspond to the muscles and is excluded from discussion; therefore, what is discussed refers to the Stomach Channel. Precisely because central corresponds to central, the responsibility throughout is heavy. Once Wind-Cold causes Stomach excess (Wei Shi), transmission ceases. The key to auspiciousness, misfortune, life, and death lies here, for there is a reason.
Shaoyang Disease (Shaoyang Bing): When pathogens pass through the muscles and advance further, they reach the interior of the body shell but outside the Zang-Fu organs. This is what is called "Half-Exterior Half-Interior" (Ban Biao Ban Li). This corresponds to the Foot-Shaoyang Gallbladder Channel (Zu Shaoyang Dan Jing). What does "correspondence" mean? The Gallbladder cannot stand alone; it adheres to the Liver and does not separate. Externally, it does not belong to the body shell but does not leave it; internally, it does not belong to the Zang-Fu but does not leave them. They share the same path, hence they correspond. Since they correspond, why use "Shaoyang" instead of "Gallbladder"? Because Gallbladder and correspondence are partial, whereas Shaoyang encompasses the general outline and its principles are complete. Since disease originates in the Exterior, and the Exterior is external, and External is Yang, it is called Yang Disease. Yang diseases progress from exterior to interior, following this gradual process. Beyond this stage, they enter the interior. Interior involves Zang-Fu; Fu corresponds to the Exterior and manifests the disease, which is self-evident. Zang governs the interior; interior is Li (Interior); Li is Yin; Zang is also Yin, hence it is called Yin Disease. Yin Disease refers to disease affecting the Zang organs.
Taiyin Disease (Taiyin Bing) corresponds to the Spleen (Pi). The Spleen resides centrally and governs Yang functions, so it follows Shaoyang as the first to receive disease among the Three Yin channels. Shaoyin Disease (Shaoyin Bing) corresponds to the Kidney (Shen). Jueyin Disease (Jueyin Bing) corresponds to the Liver (Gan). Why do the Heart and Lung not receive disease? The *Ling Shu* states: "The Heart is the master of the whole body and does not receive external pathogens. If the Heart receives external pathogens, the person dies." Because it does not receive external pathogens, its position is high and superior. The Lung governs exhalation/outflow and does not govern intake, so it is positioned highest. These two organs do not correspond with the external Three Yang channels. Furthermore, the Yin pathways reverse; their governance is lower. Thus, although the Liver is near the Spleen and the Kidney is distant and low, the Kidney actually precedes the Spleen in receiving disease, and the Liver receives disease last, hence it is called Jueyin. Jueyin is named because the Two Yins have exhausted themselves, but it involves a reversal of the normal path. The Yin pathway moves upward from below; reversal is indeed so. Yet these three Zang organs also align with the Three Yang channels of the exterior. The subtlety of the consistency between Heaven and Humanity is thus manifested. From this, we see that although diseases are countless, none do not return to the Three Yang and Three Yin. Pushing this to the extreme, the *Su Wen* states: "All hundred diseases arise from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire." Truly profound words.
The Exterior pathway goes from outside to inside; the Interior pathway goes from bottom to top. The Three Yang and Three Yin interweave with the meridians to form one unity. Speaking generally, when describing the gradual progression, terms like "advance," "enter," or "walk" are not used; instead, "transmission" (Chuan) and "rotation" (Zhuan) are used. Borrowing the meaning of relay station transmission, the intent is applied. The Dao is originally natural. Later generations failed to observe this, stubbornly digging empty holes, believing in absurdities like "transmitting this way or that way." Are there diseases in the world that do not return to the Three Yang and Three Yin? Alas, after Zhang Zhongjing passed away, the doctrine of the Six Channels faded. Although many books discussed diseases, they all claimed "Medicine is about mental conception/intuition" (Yi Zhe Yi Ye). All matters were reduced to individual intuition; what Dao remains to be spoken of?
When texts mention "Day 1, Day 2, Days 3-4, Days 5-6," it merely indicates the sequence of First, Second, Third, Fourth, Fifth, Sixth. Generally, it is like calculating distance, setting an expected timeframe for the journey's progress as a rough estimate. It does not mean limiting disease by days. Diagnosis should be based on symptoms matching the channels; one should not rigidly adhere to days or channels to misjudge the disease. For instance, if "Ji Ji" (stiff neck symptom) appears concurrently, Taiyang has not yet passed, yet Yangming has already arrived. If Taiyang and Shaoyang combine, Yangming is situated in the middle. Can we say it is in the intermediate stage? Otherwise, is it acceptable? Can this be calculated by "one channel per day"? Can it be described as "two or three channels per day"? Moreover, once entering Yangming, transmission stops. Can one still rigidly adhere to days and channel counts? Where do subsequent channel counts go? Such rigid adherence to rules (like fixing the tuning pegs of a zither) and making rigid judgments without considering change (like carving a mark on a moving boat to find a sword) – can the Way of the Sages be sought in this manner? Therefore, it is said that "The Way lies beyond the words." Alas, Zhang Zhongjing is long gone. Those who grope for shadows on paper, competing in novelty and showing off cleverness, are numerous. How can I meet someone whose mind is rooted in virtue, who has a firm stance and is not confused, so that I may discuss the Way beyond words with them and enumerate these principles?
Generally, Fu organs are located lower; Yang is rooted in Yin and does not depart from Yin. The Stomach is in front of the Spleen, accommodates water and grain, and corresponds to Earth. Its upper part connects to the throat, governing intake but not output; output constitutes disease. The Small Intestine follows the Stomach to receive and hold contents. The Large Intestine follows the Small Intestine to transport waste. The anal canal is the lower outlet. The two intestines connect to the Stomach as one pathway, thus receiving Stomach Qi and expelling heavy/turbid substances downward to correspond to Earth. Yang acts to move Yin. The Bladder has no upper opening; it is in front of the Kidneys, situated at the gate of the intestinal doors (Lan Men). It separates clear from turbid, filtering fluid to form urine which exits via the anterior orifice. The urinary tract and penis are the lower outlets. The Gallbladder is inside the Liver, facing forward, having entry but no exit, hence it is called "Solid" (Shi).
In general trend, Zang organs are located higher; Yin is rooted in Yang and does not depart from Yang. The Lung oversees the Zang-Fu organs and acts as a canopy. Its upper part connects to the larynx, governing outflow but not intake; erroneous intake leads to coughing; it does not stop until outflow occurs. The Heart follows the Lung and faces forward. The Spleen follows the Heart and resides centrally. The Liver follows the Spleen and is on the left. The Heart and Liver connect to the Lung system, thus connecting upwards through the Lung to the light/clear qi to correspond to Heaven; Yin acts to harmonize Yang. The Spleen is behind the Stomach, having neither entry nor exit, standing isolated in the center to stir the Stomach; thus, Stomach excess leads to Spleen constraint. The Kidney is behind the Bladder, following the Spleen and attaching to the spine. Within it lies the gate where humans establish life and destiny. In women, flowers bloom and seeds set; pregnancy occurs here. Childbirth inevitably causes lower back pain, just as ripe fruits drop when their stems detach. The *Mai Jue* identifies the Right Kidney as the Mingmen (Gate of Life). It has exit but no entry, hence it is called "Empty" (Xu).
Heaven gives birth to all things, and humans are the most spiritual. Fu organs are Yang and Zang organs are Yin; this obtains the correct balance. Mr. Chu stated: "Transforming the five grains together." Thus, the Stomach is the Fu of the Spleen, and its pulse follows the Spleen. Sharing similar Qi and facilitating drainage, the Large Intestine is the Fu of the Lung, and its pulse follows the Lung. Sharing the governance of essence and blood, the Bladder is the Fu of the Kidney, and its pulse follows the Kidney. Sharing sensation and interaction, the Small Intestine is the Fu of the Heart, and its pulse follows the Heart. Sharing the pulse as the orifice, the Gallbladder is the Fu of the Liver, and its pulse follows the Liver. Thus, this discusses five Fu and five Zang. If discussing six Fu and six Zang, the *Su Wen* and *Ling Shu* pair the Xin Zhu (Pericardium/Heart Master) with the Sanjiao (Triple Burner), while the *Mai Jue* pairs Mingmen with the Sanjiao. The pairing of Xin Zhu relates to meridians; the pairing of Mingmen relates to pulses. Each speaks according to its primary focus. Although different, their use of fire and emptiness, and the intent behind their speech, are identical. Although both are called "Empty" (Xu), "Xu" here means great/large. Alas, ancient gentlemen necessarily sought to achieve virtue. Nothing was more important for achieving virtue than mastering skills; nothing was more important for mastering skills than recognizing disease; nothing was more important for recognizing disease than knowing the pulse; nothing was more important for knowing the pulse than exhausting oneself to understand principles. If this principle is not understood, regulation and harmony are hard to promise. To cure the illnesses of the masses, mere talk is useless. How can virtue be spoken of?