营卫，血气也。何以《内经》或云一昼夜五十周于身，或云一昼夜一周于身？其运
行之道，生会之理，盍详陈之。
答曰∶一阴一阳之谓道，有三气存乎其间。譬如阴静也。阳动也。所以使其动静者，
又一也。识此则明三才之指归，知互根之为用矣。营主血，卫主气，然营血何以能循行
经脉，卫气何以能濡润皮毛？盖血中有气，气中有血，不可斯须之相离，此即阴阳互根之
理也。请参中西之说以证明之。西士言食入于胃，其精汁有微丝液管吸至颈，过肺入心，
化赤为血，由总脉管达下焦，散布十二经脉，此即行十六丈二尺，脉道以应漏水百刻，五
十度周于身之营血也。经言营气之道，内谷为宝。谷入于胃，乃传之肺，流溢于中，布
散于外。精专者，行于经隧，常营无已，终而复始。又言人受气于谷，谷入于胃，以传
于肺，五脏六腑，皆以受气，其清者为营，浊者为卫，营在脉中，卫在脉外，周营不休，五
十而复大会，阴阳相贯，如环无端者是也。人之饮食五味杂投，奚能无毒？其清者，奉心
化赤为血。其浊者，积于胸中，随经脉中之血气，出诸气街，散布周身，以卫护阳气，故
谓之卫气。西士言血由脉管之尾，入微丝血管，缠布周身，以充肤热肉。其所谓微丝血
管者，孙络也。微丝血管之血行遍周身，渐并渐粗，而入回血管。回血管者，络脉也。血
入回血管，则其色渐变为紫，中含毒瓦斯故也。其管两支，一支向上，一支向下，皆与十二
经脉，逆顺皆行，至总回管入心右房，由心至肺，呼出毒瓦斯，吸入生气，其血复变为赤。
从心左房而入总脉管，往来如环，昼夜不息。经言谷始入胃，其精微者，先出胃之两焦，以
溉五脏，别出两行营卫之道。其大气搏而不行，积于胸中，命曰气海者也。西士言脉管
内其血行速．微丝血管内，其血行迟，查得总脉管内，每秒时行十二寸，足脉管内，每
秒时行二寸有奇，微丝血管内，每分时只行一寸。经言卫气之行，一日一夜五十周于身，
昼日行阳二十五度，夜行阴二十五周，周于五脏。又言卫气常一日一夜，大会于风府，日
下一节，二十一日下至尾 ，二十二日入脊内，注于伏冲之脉，其行九日出于缺盆之中，
其气上行者也。
夫《营卫生会篇》所谓一日一夜，五十度周于身者，乃奉心化赤之血，由心入总脉
管，散布三阴三阳之十二经脉，行八百十丈脉道之营气也。《岁露篇》所谓一日一夜，行
身一周者，乃脉管之血气，由三焦气街，出诸孙络，挟阳明悍气，缠布周身，充肤热肉，
淡渗毫毛之卫气也。《营卫生会篇》所谓昼行阳二十五度，夜行阴二十五度者，乃络脉中
之气血，行遍周身，渐并渐粗，而入络脉也。络脉有阴阳之分，阳络浮于肤表，阴络沉于
肌里，皆与十二经脉管交相逆顺而行。缘人昼则寤，寤则动，动则阳气浮，故络脉中之
气血，行阳络者多。夜则寐，寐则静，静则阴气沉。故络脉中之气血，行阴络者多。是
皆奉心化赤之血，从经脉而行孙络，从孙络而入络脉，一气营运，循环不息耳。然经以
清者为营，浊者为卫，此中界限，分划甚严。盖脉管之血色红，既出三焦气街，入孙络色
即兼紫，挟阳明悍气之毒故也。入络脉其紫色较重，必待入心出肺，呼出此毒瓦斯，吸入
生气，其血复变为赤，落心左房，而入脉管，是脉管中营运之血气，为营，清而无毒也。孙
络络脉中之气血为卫，浊而有毒也。学人当知同一荣养百骸之气血，而泾渭分明，不容
紊乱也明矣。其治病大法，亦当从兹悟入。风寒由毛窍袭入者，宜达表。由口鼻吸受者，宜
攻里。沙瘴一证，刮则泻孙络中之热毒，刺则泻络脉中之热毒，故刺出之血紫病轻，深
紫病重，色黑则危。盖暑秽之毒，随阳明悍气，至总脉管，入心，入心则死矣，凡百伤
寒温暑，从可类推也。若夫《岁露篇》所谓卫气之行，一日一夜，大会于风府，日下一
节，九日而上出缺盆，与一日一夜，五十度，周于身之行度，迟速不侔者，盖出三焦气街，
入孙络之气血，缠布周身，如日绕天之外，故其行迟。经脉阴阳逆顺偕行络脉中之气血，如
月行地之中，故其行速。或谓江河窄处水流急，宽处水流缓，何以脉管阔处血行速，而
出气街之气血，挟阳明 悍之气，何以行迟？斯说亦颇近理，江河窄处其流急是矣。若支
派分流，则细港浅渠，其泄亦迂缓，阳明悍 之气滑疾是矣，若散漫不收其气，亦力弱
行迟。况亿万分派之微丝血管乎？势分行缓，理势然也。虽然，此犹日月营运，阴阳造化
自然之理，非知力所能臆度者也。《卫气篇》黄帝所云∶亭亭淳淳乎，孰能穷之？其斯之
谓欤。
外感重病，因四时之有伏气也。伏气不明，何疗外感？张隐庵非不知也，惜于反复
辨论中，多有词不达意者，继而王孟英议吴鞠通略伏气，而自强侈谈，毫无实际，愿闻
其说。
答曰∶《素问·阴阳应象大论》曰∶重阳必阴，重阴必阳，故曰冬伤于寒，春必病温，
春伤于风，夏生飧泄，夏伤于暑，秋必 疟，秋伤于湿，冬生咳嗽。此四时伏气之机，尤
重在“重阴必阳，重阳必阴”八字，以明阴阳互根之义也。何以言之？伤于风者上先受
之，伤于湿者下先受之。风为阳邪，阳病者上行极而下，是以春伤于风，夏生飧泄，此
重阳必阴也。湿为阴邪，阴病者下行极而上，是以秋伤于湿，冬生咳嗽，此重阴必阳也。冬
伤于寒，春必病温者，冬至一阳渐生，人身之阳热内盛，被严寒之气，折伏于肌髓之间，
至春阳气盛长，伏邪浅者，亦可随春阳之气渐散，伏邪深者，或因风寒所遏，或为嗜欲
所伤，伏结之阳气，遇天气之阳热，两热相干，发为温病，此重阴必阳也。夏伤于暑，秋
必疟者，夏至一阴渐生，人身之阴气内盛，暑乃阳邪，阳气外炽，则里气虚寒，加以贪
凉饮冷，损其真阳，至秋阴气之时，内伏阴邪欲出，外袭阳暑欲入，阴阳相持，故发为
往来寒热之 疟，此重阳必阴也。是即伏气是即外感之源也。再求精详，自有子雨之
《伏气解》在。
生气通天论云∶其生五，其气三。何谓也？
答曰∶天地阴阳一气而已，自太虚而有太乙之生，气由是动静焉。而阴阳分，阴阳
分而五行具，是五行之生，不离夫阴阳之一气也。而经曰其生五，其气三。且曰三而成
天，三而成地，三而成人。是三气者天地人之本始也。请试明之。太极无形，静则为阴，
动则为阳。易曰“一阴一阳之为道”。此一阴一阳，非各一之一，乃道之妙用，而合一之
一也。惟其合一，乃能各一，则是其本一而已。有三气存乎其间矣，是故动与静各一也。
而所以能动静者，又一也。由此观之，太乙之所施生，造化之所鼓铸，必得三而始能成。
物气不得三则无以布于五，而五非得三，又不能各致夫一也。三者一之用，五者三之成
也，故三而成天。立天之道，曰阴与阳，天
总阴阳，而又积阳以自刚也。立地之道，曰柔与刚，地致柔刚，而又积阴以自奠也。立
人之道，曰仁与义，然理以宰气，而气以宰理，故人之成也。本乎气交，禀天之阳动为
气，本地之阴静为精，而有神存乎其间，以立性命之基。是精气神三者，合而不离，所
谓三而成人也。且太极用此三气以生五行，而五行之生，又莫不各用夫三气。试就人之五
脏言之。心为太阳而主血脉，是合阴阳而自为阳也。肾为太阴，而涵命门真火，是合水
火而本为阴也。肺主制节，而水出高源，是合金木水以行气也。肝为血海，而生一阳，以
升太冲，是合水木火而总于厥阴也。脾上承火，下涵水以奠乎中，火以腐熟，水以滋灌，
而土以归藏，是合水火土而养四脏也。故知阴阳之致，相待为用，阴阳之根，互藏其舍。
而五行之变化，皆非一气偏至之所成，盖一有偏至，而合三则无偏至，一无鼓动，而合
三则能鼓动，人徒知为三，而不知合三而后致夫一也。从知生于一，而不知用于三，而
后全夫生也。自轩岐指出三气，而造化之妙用始彰，故三五与一，太上之玄阃，养生奥
关也。
《三十二难》有曰∶肺白象金，肝青象木，金得水则沉，木得水则浮，何以肺浮肝沉？乐
火乐金，其合化之道，可得闻乎？
答曰∶十干合脏腑，甲阳木应胆，乙阴木应肝，丙阳火应小肠，丁阴火应心，戊阳
土应胃，己阴土应脾，庚阳金应大肠，辛阴金应肺，壬阳水应膀胱，癸阴水应肾。若以
五音配五行，营土，商金，角木，征火，羽水。各因十干之阴阳、而分太少也。肝属乙，
木得水当浮，何以反沉？然肝虽乙木，乙与庚合，庚为阳金，金性本沉，妇当从夫，其
意乐金，而失木之本性，故得水反沉也。肺属辛，金得水当沉，何以反浮？然肺虽辛金，
辛与丙合，而为阳火，火性炎上，妇当从夫，其意乐火，而失金之本性，故得水反浮也。生
则生气旺，故能合化。熟则生气尽，故不能合化。所以肝熟而复浮，肺熟而复沉，乃返
本还原也。大而言之，天地之阴阳。小而言之，即人伦之夫妇。其理一也。夫肝属足厥
阴经，位乎膈下，故行阴道多也。肺属手太阴经，位乎膈上，故行阳道多也。今举肝肺
类推，则脏腑阴阳之合化，从可会通矣。然阴阳之理，以和为洽。夫妇之道，非胁可成。
合化之义，未有明其所以然者，虽张隐庵、高士宗、汪双池、张翼元诸家，不以翼轸分疏，
即用生克定论，似是而非，支离颇多。惟罗淡生《内经博议》，引申《天元玉册》之义，
最为晓畅。今节录于下∶岐伯述《天元玉册》曰∶太虚寥廓，肇基化元，万物资始，五
运终天，布气真灵，总统坤元。夫肇基化元，而布气真灵，乃云总统于坤元，是坤元为万
物之母也。坤元既为万物之母，而总统之，而天亦必先有以用之也。天之十干，以戊己居
中宫，而先用水火，然后成于金木，岂非总统坤元而以土为首之义乎？是以天之御化，首
以土为甲，而甲遂为土，仍顺布五行于乙丙丁戊之上，而以本气化之，土生金，金加于
乙，金生水，水加丙，水生木，木加丁，木生火，火加戊。五行毕，再传而土加于己，故
甲己合也。金加庚，故乙庚合也。水加丙，故丙辛合也。木加壬，故丁壬合也。火加癸，故
戊癸合也。因合而化，此一定之理，有不可移易者也。然本气之阴阳，仍有不能从化，而
根据之以为用者，如加阳干为气有余，加阴干为气不足，此又因值年以佐用也。
昔贤论三焦一府，纷纷聚讼，莫衷一是，或谓无形，或谓有形，或言是一，或言是二，
甚则云为肾傍之脂者，虽明如张隐庵，亦游移其词，不能指为何物，《内经》谓上焦如雾，
中焦如沤，下焦如渎，岂虚语哉？
答曰∶考脏腑之学，西士言之最详，观《全体通考》，三焦即所谓腹包膜也。其膜包
绕全腹，上通颠顶，下行膀胱，中有脂膜，横
于肝胃之间，惟遮阴道，护子宫，则男女稍异耳。或问复包膜即三焦，亦有证据否？曰
观其包二肠，遮两肾，正当七节之间，命门部位。命门既藏水中，真火，即为相火之宅，
居其位，行其权，此膜即为相火之腑。考心肺之下，肝胃之上，有膈膜一层，其形薄如
细纲，上与心包络之下面相连，下与此膜之上层粘续，气脉通贯，则包络为相火之脏。由
膈膜上通脑筋，即经所云“上焦如雾”是也。中有薄膜两层，包肝裹胃，即经所云“中焦
如沤”是也。绕膀胱，遮阴道，以行其气化，即经所云“下焦如渎”是也。以此证之，腹
包膜即三焦，夫复何疑？夫三焦者，肾中之脂，与膀胱相峙，有二白膜，通于两肾，贯
膂筋，由脉管以入心，即引心火入肾，蒸膀胱之水，化而为气之物也。故心火一动，相
火随之。肝胆属乎巽，三焦包络属乎震，震为阳木，火无体，以木为体，《说卦》传言，
震为雷，为龙雷之火，三焦包络之流行，即是火之流行也。况以似府外府之大囊，配似
脏别脏之小囊，亦天造地设，不可移易者也。若求此膜功用全文，自有《通考》在，兹不
具赘。
三阳为腑，三阴为脏，或云心为太阳，肾为太阴，何也？六阳六阴，云手云足，或有
他意欤？其标本之传变，经络之起止，可以晓否？
答曰∶阴阳分而天地定其位，阴阳交而否泰呈其象，阴阳错综而后变化见焉。万物
之中惟人最灵，禀二气淑德以生，故圆其颅，方其趾，而异于物，是以与天地相应，阴阳
相参者也。夫心为手少阴，肾为足少阴，人所知也。心肾系背，背为阳，脏为阴，而心
肾皆为阴者，五脏系于背内，背虽属阳，其内所包者阴也。阳中有阴，故能刚柔相济以
成其化。盖身中之定位，当如此耳。心复为太阳，肾复为太阴，斯又舍人身而言天地之
定位。心赤色象火，应于南方。南方者，天地所长养，阳之所盛处也，则心属老阳，故
曰心主太阳矣。肾紫色象水，应于北方。北方者，天地所闭藏之域也，风寒冰冽，则肾
营气和卫气，就是血和气。为什么《内经》中有时说它们一昼夜在全身循环五十周，有时又说一昼夜只循环一周呢？它们的运行路径和生成会合的道理，请详细陈述一下。
回答说：一阴一阳交替变化就叫做“道”，在这中间有三种气存在。比如，阴是静止的，阳是运动的。而促使它们动静变化的，又是第三种气。认识到这一点，就能明白天、地、人三才的宗旨，知道阴阳互根的作用了。营气主司血液，卫气主司气体，然而营血为什么能沿着经脉运行，卫气为什么能滋润皮毛呢？大概是因为血中有气，气中有血，片刻也不能分离，这就是阴阳互根的理法。请参照中西方的说法来证明它。西方学者说食物进入胃后，其中的精微汁液通过微丝血管（毛细血管）吸收至颈部，经过肺进入心脏，转化为红色的血，由总脉管到达下焦，散布到十二经脉，这也就是运行十六丈二尺，脉道对应漏水计时的一百刻，一昼夜在身体内循环五十周的营血。经文说营气的运行之道，以内谷为宝。谷物进入胃，然后传送到肺，流溢于体内，布散于体表。其中精纯的部分，行走在经隧之中，常年营运不止，终而复始。又有人说人从谷物中受纳精气，谷物进入胃，传送给肺，五脏六腑都从中接受精气，其中清轻的部分成为营气，重浊的部分成为卫气，营气在脉管中运行，卫气在脉管外运行，周而复始不停歇，五十周后再次大会，阴阳相互贯通，像圆环一样没有端点，说的就是这个道理。人的饮食五味混杂摄入，怎么能没有毒性呢？其中清的部分，奉承心脏化为赤色之血。其中浊的部分，积聚在胸中，随着脉管中的气血，从气街穴排出，散布全身，以护卫阳气，所以称为卫气。西方学者说血液由脉管的末端进入微丝血管，缠绕遍布全身，以充实皮肤、温暖肌肉。他们所说的微丝血管，就是孙络（细小的络脉）。微丝血管中的血流遍全身，逐渐汇合变粗，进入回血管（静脉）。回血管就是络脉。血液进入回血管，颜色逐渐变为紫色，因为含有毒瓦斯（代谢废物）的缘故。它的管子分为两支，一支向上，一支向下，都与十二经脉逆顺并行，直到总回管进入心脏右心房，由心脏到肺，呼出毒瓦斯，吸入生气，血液又恢复变为红色。从心脏左心房进入总脉管，往来如环，昼夜不息。经文说谷物刚进入胃，其中精微的部分，先出自胃的两焦（上焦和中焦），用来灌溉五脏，另外分出两条路线作为营卫运行的道路。其中大气搏动而不运行，积聚在胸中，命名为气海。西方学者说脉管内血液运行速度快，微丝血管内血液运行速度慢，查得总脉管内，每秒行走十二寸，足部脉管内，每秒行走二寸多，微丝血管内，每分钟只行走一寸。经文说卫气的运行，一天一夜在身体内循环五十周，白天行于阳分二十五周，夜间行于阴分二十五周，循环于五脏。又说卫气常在一日一夜中，大会于风府穴，每天下降一节椎骨，二十一天下降到尾骶部，二十二天进入脊柱内部，注入伏冲之脉，运行九天后出于缺盆穴，这是气向上行的情况。
《营卫生会篇》所说的一日一夜，五十周于身，是指奉承心脏化为赤色的血，由心脏进入总脉管，散布到三阴三阳的十二经脉，运行八百一十丈脉道的营气。《岁露篇》所说的一日一夜，行身一周，是指脉管中的血气，由三焦气街，出于孙络，挟带阳明经的悍气，缠绕遍布全身，充实皮肤、温暖肌肉，渗透毫毛的卫气。《营卫生会篇》所说昼行阳二十五周，夜行阴二十五周，是指络脉中的气血，行遍全身，逐渐汇合变粗，进入络脉。络脉有阴阳之分，阳络浮于肤表，阴络沉于肌里，都与十二经脉管逆顺并行。因为人白天清醒，清醒则活动，活动则阳气浮越，所以络脉中的气血，行于阳络的多。夜晚睡眠，睡眠则安静，安静则阴气沉降。所以络脉中的气血，行于阴络的多。这都是奉承心脏化为赤色的血，从经脉而行孙络，从孙络而入络脉，一气营运，循环不息罢了。然而经文以清者为营，浊者为卫，这里的界限，划分非常严格。大概脉管中的血色红，既然出了三焦气街，进入孙络颜色就兼带紫色，因为挟带了阳明经悍气的毒性缘故。进入络脉其紫色更重，必须等到进入心脏、排出肺部，呼出这些毒瓦斯，吸入生气，血液又恢复变为红色，落入心脏左心房，进入脉管，这样脉管中营运的血气，属于营，清而无毒。孙络、络脉中的气血属于卫，浊而有毒。学习者应当知道同样是荣养百骸的气血，却泾渭分明，不容紊乱，这已经很明白了。治疗疾病的大法，也应当从这里悟入。风寒由毛孔袭入的，宜通达表邪。由口鼻吸入的，宜攻治里邪。沙瘴这一病症，刮治则泻除孙络中的热毒，针刺则泻除络脉中的热毒，所以刺出的血紫病轻，深紫病重，色黑则危险。大概暑秽的毒气，随阳明悍气，到达总脉管，进入心脏，进入心脏就会死亡，凡是各种伤寒温暑，都可以由此类推。至于《岁露篇》所说的卫气之行，一日一夜，大会于风府，每天下降一节，九天而上出缺盆，与一日一夜，五十周，周于身的运行速度，快慢不同，这是因为出于三焦气街，进入孙络的气血，缠绕遍布全身，如同太阳绕天之外，所以运行缓慢。经脉阴阳逆顺偕行络脉中的气血，如同月亮行于地中，所以运行迅速。有人问江河窄处水流急，宽处水流缓，为什么脉管阔处血行速，而出气街的气血，挟带阳明悍之气，为什么运行迟缓？这种说法也很接近事理，江河窄处其流急是对的。如果支流分流，那么细港浅渠，排泄也是迂缓的，阳明悍之气滑疾是对的，如果散漫不收其气，力量也会弱而运行迟缓。何况亿万分派的微丝血管呢？势分行缓，是理所当然的。虽然如此，这还是日月营运，阴阳造化自然的理法，不是凭借智力所能臆测的。《卫气篇》黄帝所说：亭亭淳淳乎，谁能穷尽它呢？说的就是这个吧。
外感重病，是因为四季中有伏气。伏气不明，如何治疗外感？张隐庵并非不知道，可惜在反复辩论中，多有词不达意的地方，随后王孟英议论吴鞠通略谈伏气，而自己夸夸其谈，毫无实际内容，希望听听他的说法。
回答说：《素问·阴阳应象大论》说：重阳必阴，重阴必阳，所以说冬伤于寒，春必病温，春伤于风，夏生飧泄，夏伤于暑，秋必疟疾，秋伤于湿，冬生咳嗽。这是四季伏气的机理，尤其重在“重阴必阳，重阳必阴”八个字，以阐明阴阳互根的意义。为什么说呢？伤于风的，上部先受邪；伤于湿的，下部先受邪。风为阳邪，阳病者上行极而下，所以春伤于风，夏生飧泄，这是重阳必阴。湿为阴邪，阴病者下行极而上，所以秋伤于湿，冬生咳嗽，这是重阴必阳。冬伤于寒，春必病温的，冬至一阳渐生，人身之阳热内盛，被严寒之气，折伏于肌髓之间，到了春天阳气盛长，伏邪浅的，也可以随春阳之气渐渐消散，伏邪深的，或者因为风寒所遏阻，或者因为嗜欲所损伤，伏结的阳气，遇到天气的阳热，两热相干，发为温病，这是重阴必阳。夏伤于暑，秋必疟疾的，夏至一阴渐生，人身之阴气内盛，暑乃阳邪，阳气外炽，则里气虚寒，加上贪凉饮冷，损伤真阳，到了秋天阴气之时，内伏阴邪欲出，外袭阳暑欲入，阴阳相持，所以发为往来寒热的疟疾，这是重阳必阴。这就是伏气，也就是外感的源头。再求精详，自然有子雨的《伏气解》在其中。
《生气通天论》说：其生五，其气三。这是什么意思？
回答说：天地阴阳只是一气而已，自从太虚而有太乙的生化，气由此有了动静。于是阴阳分开，阴阳分开而五行具备，所以五行的生成，不离夫阴阳的这一气。而且经文说其生五，其气三。并且说三而成天，三而成地，三而成人。这三种气是天、地、人的本始。请让我试着阐明它。太极无形，静则为阴，动则为阳。《易经》说“一阴一阳之为道”。这一阴一阳，不是各一个的一，而是道的妙用，是合一的一。正因为合一，才能各为一，所以其根本是一。有三气存在于其中了，所以动与静各为一。而所以能动静的，又是一。由此看来，太乙的施生，造化的鼓铸，必须得到三才能完成。物气不得三就无法布于五，而五如果不借助三，又不能各自达到一。三是用的表现，五是成的结果，所以三而成天。确立天的道，叫阴与阳，天总括阴阳，而又积阳以自刚。确立地的道，叫柔与刚，地致柔刚，而又积阴以自奠。确立人的道，叫仁与义，然而理主宰气，而气主宰理，所以人的形成。本乎气交，禀受天的阳动为气，禀受地的阴静为精，而有神存乎其间，以立性命之基。是精气神三者，合而不离，所谓三而成人。而且太极用这三气以生五行，而五行的生成，又没有不各用这三气的。试就人的五脏来说。心为太阳而主血脉，是合阴阳而自为阳。肾为太阴，而涵命门真火，是合水火而本为阴。肺主制节，而水出高源，是合金木水以行气。肝为血海，而生一阳，以升太冲，是合水木火而总于厥阴。脾上承火，下涵水以奠乎中，火以腐熟，水以滋灌，而土以归藏，是合水火土而养四脏。所以知道阴阳的极致，相待为用，阴阳的根本，互藏其舍。而五行的变化，都不是单一之气偏至所成就的，大概一有偏至，而合三就没有偏至，一无鼓动，而合三就能鼓动，人们只知道是三，而不知道合三而后达到一。从而知道生于一，而不知道用于三，而后全其生。自从轩辕、岐伯指出三气，而造化的妙用才彰显，所以三五与一，是太上玄妙的境界，养生的奥关。
《难经第三十二难》说：肺白象金，肝青象木，金得水则沉，木得水则浮，为什么肺浮肝沉？乐火乐金，其合化的道理，可以听一听吗？
回答说：十天干配合脏腑，甲阳木应胆，乙阴木应肝，丙阳火应小肠，丁阴火应心，戊阳土应胃，己阴土应脾，庚阳金应大肠，辛阴金应肺，壬阳水应膀胱，癸阴水应肾。如果用五音配五行，宫属土，商属金，角属木，徵属火，羽属水。各自根据十天干的阴阳，而分太少。肝属乙，木得水当浮，为什么反而沉？然而肝虽然是乙木，乙与庚合，庚为阳金，金性本沉，妇人当从丈夫，其意乐金，而失去了木的本性，所以得水反而沉。肺属辛，金得水当沉，为什么反而浮？然而肺虽然是辛金，辛与丙合，而为阳火，火性炎上，妇人当从丈夫，其意乐火，而失去了金的本性，所以得水反而浮。生则生气旺，所以能合化。熟则生气尽，所以不能合化。所以肝熟而复浮，肺熟而复沉，是返本还原。大而言之，是天地之阴阳。小而言之，即人伦之夫妇。其理是一样的。肝属足厥阴经，位乎膈下，所以行阴道多。肺属手太阴经，位乎膈上，所以行阳道多。现在举肝肺类推，则脏腑阴阳之合化，就可以融会贯通了。然而阴阳之理，以和为洽。夫妇之道，非胁迫可成。合化的意义，没有明确说明其所以然的，虽然张隐庵、高士宗、汪双池、张翼元诸家，不用翼轸分疏，就用生克定论，似是而非，支离颇多。只有罗淡生《内经博议》，引申《天元玉册》的意义，最为晓畅。现在节录如下：岐伯叙述《天元玉册》说：太虚寥廓，肇基化元，万物资始，五运终天，布气真灵，总统坤元。夫肇基化元，而布气真灵，乃云总统于坤元，是坤元为万物之母也。坤元既为万物之母，而总统之，而天亦必先有以用之也。天之十干，以戊己居中宫，而先用水火，然后成于金木，岂非总统坤元而以土为首之义乎？是以天之御化，首以土为甲，而甲遂为土，仍顺布五行于乙丙丁戊之上，而以本气化之，土生金，金加于乙，金生水，水加丙，水生木，木加丁，木生火，火加戊。五行毕，再传而土加于己，故甲己合也。金加庚，故乙庚合也。水加丙，故丙辛合也。木加壬，故丁壬合也。火加癸，故戊癸合也。因合而化，此一定之理，有不可移易者也。然本气之阴阳，仍有不能从化，而根据之以为用者，如加阳干为气有余，加阴干为气不足，此又因值年以佐用也。
过去贤者论述三焦这一腑，纷纷聚讼，莫衷一是，有的说无形，有的说有形，有的说是一，有的说是二，甚至说是肾旁边的脂肪，虽然明如张隐庵，也游移其词，不能指明是什么物体，《内经》说上焦如雾，中焦如沤，下焦如渎，难道是空话吗？
回答说：考察脏腑之学，西方学者说得最详细，看《全体通考》，三焦就是所谓的腹包膜。这层膜包裹全腹，上通颠顶，下行膀胱，中有脂膜，横于肝胃之间，只是遮挡阴道，保护子宫，男女稍有差异罢了。有人问复包膜即三焦，也有证据吗？回答说：看它包裹二肠，遮挡两肾，正当七节之间，命门部位。命门既藏水中真火，即为相火之宅，居其位，行其权，这层膜就是相火之腑。考察心肺之下，肝胃之上，有膈膜一层，其形薄如细纲，上与心包络的下面相连，下与此膜的上层粘续，气脉通贯，则包络为相火之脏。由膈膜上通脑筋，就是经文所说的“上焦如雾”。中有薄膜两层，包肝裹胃，就是经文所说的“中焦如沤”。绕膀胱，遮阴道，以行其气化，就是经文所说的“下焦如渎”。以此证明，腹包膜即三焦，还有什么可疑的呢？三焦者，是肾中的脂，与膀胱相峙，有二白膜，通于两肾，贯脊筋，由脉管以入心，即引心火入肾，蒸膀胱之水，化而为气之物。所以心火一动，相火随之。肝胆属乎巽，三焦包络属乎震，震为阳木，火无体，以木为体，《说卦传》说，震为雷，为龙雷之火，三焦包络的流行，即是火的流行。何况以似腑外腑的大囊，配似脏别脏的小囊，也是天造地设，不可移易的。如果求此膜功用的全文，自有《通考》在，这里不再赘述。
三阳为腑，三阴为脏，有人说心为太阳，肾为太阴，为什么呢？六阳六阴，说手说足，或有其他意思吗？其标本的传变，经络的起止，可以明白吗？
回答说：阴阳分开而天地定其位，阴阳交而否泰呈其象，阴阳错综而后变化见焉。万物之中惟人最灵，禀二气淑德以生，所以圆其颅，方其趾，而异于物，因此与天地相应，阴阳相参。心为手少阴，肾为足少阴，人所共知。心肾系背，背为阳，脏为阴，而心肾皆为阴的，五脏系于背内，背虽属阳，其内所包者阴也。阳中有阴，所以能刚柔相济以成其化。大概身中之定位，应当如此。心复为太阳，肾复为太阴，这又是舍人身而言天地的定位。心赤色象火，应于南方。南方者，天地所长养，阳之所盛处也，则心属老阳，所以说心主太阳。肾紫色象水，应于北方。北方者，天地所闭藏之域也，风寒冰冽，则肾
Ying (Nutrient Qi) and Wei (Defensive Qi) are blood and qi, respectively. Why does the *Neijing* (Classic of Internal Medicine) sometimes state that they circulate fifty times around the body in one day and night, and at other times state only once? Please detail their pathways of circulation and the principles of their generation and convergence.
The answer is: The alternation of yin and yang is called the Dao (Way). Within this exist three types of qi. For instance, yin is stillness, and yang is movement. That which causes this movement and stillness is yet another unity. Understanding this clarifies the purport of the Three Powers (Heaven, Earth, and Humanity) and reveals the function of mutual rooting between yin and yang. Ying governs blood, and Wei governs qi. However, why can Ying blood circulate through the meridians, and why can Wei qi moisten the skin and hair? This is because there is qi within blood, and blood within qi; they cannot be separated for even a moment. This is precisely the principle of the mutual rooting of yin and yang. Let us refer to both Chinese and Western theories to prove this. Western scholars state that after food enters the stomach, its essence is absorbed via capillaries (Wei Si Xue Guan) to the neck, passes through the lungs into the heart, transforms into red blood, reaches the lower jiao via the main arteries, and scatters throughout the twelve primary meridians. This corresponds to the Ying blood that travels sixteen zhang and two chi, aligning with the hundred ke (water clock divisions) of the pulse, circulating fifty times around the body in one day and night. The classics state that the path of Ying qi values internal grain above all. Grain enters the stomach, transmits to the lungs, overflows internally, and distributes externally. The purest part travels through the meridian tunnels, nourishing ceaselessly, ending and beginning anew. It is also said that humans receive qi from grain; grain enters the stomach and transmits to the lungs, so that the five zang and six fu organs all receive qi. The clear and light portion becomes Ying qi, while the turbid and heavy portion becomes Wei qi. Ying qi moves within the vessels, while Wei qi moves outside the vessels, circling unceasingly, meeting again after fifty cycles, with yin and yang interconnecting like a ring without end. When humans consume the five flavors mixed together, how can they be free of toxicity? The clear portion is offered to the heart to transform into red blood. The turbid portion accumulates in the chest, follows the blood and qi in the vessels, exits through the Qi Street acupoints, scatters throughout the body to protect Yang qi, and is thus called Wei qi. Western scholars say blood flows from the ends of vessels into capillaries, wrapping around the entire body to fill the skin and warm the flesh. What they call capillaries are Sun Luo (collateral vessels). Blood in the capillaries circulates throughout the body, gradually merging and thickening, then entering veins. Veins are Luo Mai (collaterals). When blood enters veins, its color gradually turns purple due to the presence of toxic gases (metabolic waste). These vessels have two branches, one ascending and one descending, moving in reverse and forward directions alongside the twelve primary meridians, until the total venous return enters the right atrium of the heart. From the heart to the lungs, toxic gases are exhaled, and vital qi is inhaled, causing the blood to turn red again. It enters the main artery from the left atrium, circulating like a ring, day and night without rest. The classics state that when grain first enters the stomach, its finest essences first exit the two Jiaos of the stomach to irrigate the five zang organs, separately forming two paths for Ying and Wei. The great qi pulsates but does not move, accumulating in the chest, named the Sea of Qi. Western scholars note that blood moves quickly in arteries, slowly in capillaries. Specifically, in the main artery, it travels twelve inches per second; in the foot artery, slightly more than two inches per second; and in capillaries, only one inch per minute. The classics state that Wei qi circulates fifty times around the body in one day and night, traveling twenty-five cycles in the Yang during the day and twenty-five cycles in the Yin during the night, circling the five zang organs. It is also said that Wei qi often gathers at Fengfu (GV16) in one day and night, descending one vertebral level daily, reaching the tailbone after twenty-one days, entering the spine interior on the twenty-second day, pouring into the Fu Chong vessel, emerging from Quepen (ST12) after nine days of upward movement.
The statement in the *Ying Wei Sheng Hui Pian* (Chapter on the Generation and Meeting of Ying and Wei) regarding "fifty cycles around the body in one day and night" refers to the blood transformed by the heart into red blood, entering the main artery from the heart, scattering into the twelve meridians of the Three Yin and Three Yang, traveling eight hundred and ten zhang of vascular pathways as Ying qi. The statement in the *Sui Lu Pian* (Chapter on Annual Dew) regarding "one cycle around the body in one day and night" refers to the blood and qi in the vessels, exiting the San Jiao Qi Street, emerging into Sun Luo, carrying the fierce qi of the Yangming channel, wrapping around the whole body, filling the skin, warming the flesh, and渗 (seeping into) the hair follicles as Wei qi. The statement in the *Ying Wei Sheng Hui Pian* regarding "twenty-five cycles in Yang during the day and twenty-five cycles in Yin during the night" refers to the blood and qi in the Luo vessels, circulating throughout the body, gradually merging and thickening, and entering the Luo vessels. Luo vessels are divided into Yin and Yang; Yang Luo floats on the surface of the skin, while Yin Luo sinks into the muscle layers, both moving in reverse and forward directions intersecting with the twelve primary meridians. Because humans are awake during the day, activity causes Yang qi to float, so blood and qi in the Luo vessels travel more in the Yang Luo. At night, humans sleep, stillness causes Yin qi to sink, so blood and qi in the Luo vessels travel more in the Yin Luo. All this is blood transformed by the heart into red blood, flowing from meridians to Sun Luo, and from Sun Luo into Luo vessels, operating as one qi, circulating endlessly. However, the classics strictly distinguish the clear as Ying and the turbid as Wei. The blood in the vessels is red; upon exiting the San Jiao Qi Street and entering Sun Luo, it takes on a purple hue due to the toxicity of the fierce qi of Yangming. In Luo vessels, the purple color is heavier. It must enter the heart and exit the lungs, exhaling toxic gases and inhaling vital qi, turning red again, falling into the left atrium, and entering the vessels. Thus, the blood and qi circulating in the vessels belong to Ying, being clear and non-toxic. The blood and qi in Sun Luo and Luo vessels belong to Wei, being turbid and containing toxins. Students should understand that although the same blood and qi nourish the hundred bones, they are distinct as clear and turbid, not to be confused. This is evident. The general principles of treating diseases should also be understood from this. If wind-cold invades via the pores, it should be resolved from the exterior. If inhaled via the mouth and nose, it should be attacked from the interior. Regarding sand miasma, scraping removes heat-toxin from Sun Luo, while acupuncture drains heat-toxin from Luo vessels. Therefore, purple blood indicates mild disease, deep purple indicates severe disease, and black indicates critical condition. Generally, the toxin of summer-heat and miasma follows the fierce qi of Yangming to the main vessels, enters the heart, and if it enters the heart, death ensues. All cases of cold damage, warm diseases, and summer-heat can be inferred from this. As for the statement in the *Sui Lu Pian* that Wei qi gathers at Fengfu daily, descending one level, and emerges from Quepen after nine days, differing in speed from the fifty cycles around the body, this is because the blood and qi exiting the San Jiao Qi Street and entering Sun Luo wrap around the body like the sun orbiting the heavens, hence moving slowly. The blood and qi of the meridians and Luo vessels, moving in reverse and forward, are like the moon moving within the earth, hence moving quickly. Some argue that narrow rivers flow fast and wide rivers flow slow; why does blood move fast in wide vessels, but the blood and qi exiting the Qi Street, carrying the fierce qi of Yangming, move slowly? This argument is plausible. Narrow rivers do flow fast. But when branches diverge, small streams and shallow channels drain slowly. Although the fierce qi of Yangming is swift, if it scatters and is not contained, its force weakens and movement slows. How much more so for the myriad branching capillaries? The tendency for scattered flow to be slow is natural. Nevertheless, this is still the natural principle of the operation of heaven and earth, yin and yang, beyond mere intellectual speculation. As Huangdi said in the *Wei Qi Pian*: "Vast and profound, who can fathom it?" This is what he meant.
Severe external contraction diseases arise because of latent pathogens in the four seasons. If the nature of latent pathogens is unclear, how can external contractions be treated? Zhang Yinan knew this well, but unfortunately, his repeated debates were often inadequate in expression. Later, Wang Mengying criticized Wu Jutong for neglecting latent pathogens while engaging in empty talk without substance. I wish to hear his explanation.
The answer is: The *Suwen: Yin Yang Ying Xiang Da Lun* states: "Extreme Yang transforms into Yin, extreme Yin transforms into Yang." Hence, it is said that injury by cold in winter leads to warm diseases in spring; injury by wind in spring leads to undigested diarrhea in summer; injury by summer-heat in summer leads to malaria in autumn; injury by dampness in autumn leads to cough in winter. This is the mechanism of seasonal latent pathogens, emphasizing the eight characters "extreme Yin transforms into Yang, extreme Yang transforms into Yin" to clarify the meaning of mutual rooting of yin and yang. Why? Injury by wind affects the upper part first; injury by dampness affects the lower part first. Wind is a Yang pathogen; Yang diseases ascend to the extreme and then descend. Thus, spring wind injury leads to summer diarrhea, which is extreme Yang transforming into Yin. Dampness is a Yin pathogen; Yin diseases descend to the extreme and then ascend. Thus, autumn dampness injury leads to winter cough, which is extreme Yin transforming into Yang. Winter cold injury leading to spring warm disease occurs because at the Winter Solstice, Yang begins to generate. Human Yang heat is abundant internally, suppressed by severe cold into the muscle and marrow. By spring, Yang qi grows strong. Those with shallow latent pathogens may dissipate with spring Yang qi; those with deep latent pathogens, obstructed by wind-cold or damaged by desires, find their constrained Yang qi interacting with the warm weather, triggering warm diseases. This is extreme Yin transforming into Yang. Summer heat injury leading to autumn malaria occurs because at the Summer Solstice, Yin begins to generate. Human Yin qi is abundant internally. Heat is a Yang pathogen; external Yang heat makes internal qi deficient and cold. Combined with greed for coolness and cold drinks damaging true Yang, when autumn Yin qi arrives, the internally latent Yin pathogen wants to exit, while externally invading summer heat wants to enter. Yin and Yang contend, causing alternating chills and fever characteristic of malaria. This is extreme Yang transforming into Yin. This is the latent pathogen, the source of external contraction. For further detail, consult Zi Yu's *Fu Qi Jie* (Explanation of Latent Pathogens).
The *Sheng Qi Tong Tian Lun* states: "Its generation is five, its qi is three." What does this mean?
The answer is: Heaven and earth are but one qi of yin and yang. From the Great Void arises the Taiyi (Supreme Ultimate), and qi thereby has movement and stillness. Yin and Yang divide, and with their division, the Five Phases (Wu Xing) are complete. Thus, the generation of the Five Phases does not depart from the one qi of yin and yang. The classics say "its generation is five, its qi is three," and also "three constitute Heaven, three constitute Earth, three constitute Humanity." These three qis are the origin of Heaven, Earth, and Humanity. Let me explain. The Taiyi is formless; stillness is Yin, movement is Yang. The *I Ching* says, "One Yin and One Yang constitutes the Dao." This one Yin and One Yang is not merely one of each, but the wondrous application of the Dao, the unity of one. Because of this unity, they can each be one, so their root is one. There are three qis existing within. Thus, movement and stillness are each one, and that which enables movement and stillness is yet another one. From this, we see that the Taiyi's bestowal of life and the forging of creation require three to complete. Material qi cannot distribute into five without three, and the five cannot reach their individual unity without three. Three is the function of One; Five is the completion of Three. Hence, three constitute Heaven. Establishing the Way of Heaven involves Yin and Yang; Heaven encompasses Yin and Yang and accumulates Yang to strengthen itself. Establishing the Way of Earth involves Softness and Hardness; Earth achieves Softness and Hardness and accumulates Yin to stabilize itself. Establishing the Way of Humanity involves Benevolence and Righteousness. Reason governs Qi, and Qi governs Reason, thus completing Humanity. Humanity originates from the intersection of Qi, receiving Heaven's Yang movement as Qi, Earth's Yin stillness as Essence, with Spirit residing within to establish the foundation of life. Essence, Qi, and Spirit are inseparable, which is why "three constitute Humanity." Furthermore, the Taiyi uses these three qis to generate the Five Phases, and the generation of the Five Phases also utilizes these three qis. Consider the five zang organs of humans. The Heart is Taiyang and governs blood vessels, combining Yin and Yang to be Yang itself. The Kidney is Taiyin and contains the True Fire of Mingmen, combining Water and Fire to be fundamentally Yin. The Lung governs regulation, with water originating from high sources, combining Metal, Wood, and Water to move Qi. The Liver is the Sea of Blood, generating one Yang to rise to Taichong, combining Water, Wood, and Fire under Jueyin. The Spleen receives Fire above and contains Water below to stabilize the center; Fire cooks and roasts, Water nourishes and irrigates, and Earth stores and returns, combining Water, Fire, and Earth to nourish the four zang organs. Thus, we know that the extremes of Yin and Yang rely on each other for use, and the roots of Yin and Yang hide within each other's abodes. Changes in the Five Phases are not achieved by the bias of a single qi. If there is bias, combining with three eliminates bias; if there is no movement, combining with three enables movement. People only know it as three, not realizing that combining three achieves One. They know life comes from One, but do not know that using Three completes Life. Since Xuanyuan and Qibo pointed out the three qis, the wondrous function of creation has been revealed. Thus, Three-Five and One are the profound mysteries of the Supreme Lord and the secret gate of health preservation.
The *Nanjing* (Classic of Difficult Issues), Difficulty 32, states: "Lung is white resembling Metal, Liver is green resembling Wood. Metal sinks in water, Wood floats in water. Why is Lung floating and Liver sinking? Regarding loving Fire and loving Metal, what is the principle of their combination and transformation?"
The answer is: The Ten Heavenly Stems correspond to the Zang-Fu organs. Jia (Yang Wood) corresponds to Gallbladder, Yi (Yin Wood) to Liver, Bing (Yang Fire) to Small Intestine, Ding (Yin Fire) to Heart, Wu (Yang Earth) to Stomach, Ji (Yin Earth) to Spleen, Geng (Yang Metal) to Large Intestine, Xin (Yin Metal) to Lung, Ren (Yang Water) to Bladder, Gui (Yin Water) to Kidney. Matching the Five Tones to the Five Phases: Gong belongs to Earth, Shang to Metal, Jue to Wood, Zhi to Fire, Yu to Water. Each is divided into Shao (Lesser) and Tai (Greater) according to the Yin-Yang of the stems. Liver belongs to Yi Wood; wood should float in water, yet it sinks. Although Liver is Yi Wood, Yi combines with Geng. Geng is Yang Metal, and Metal naturally sinks. The wife follows the husband; its intent loves Metal, losing the original nature of Wood, hence sinking in water. Lung belongs to Xin Metal; metal should sink in water, yet it floats. Although Lung is Xin Metal, Xin combines with Bing. Bing is Yang Fire, and Fire naturally flares upward. The wife follows the husband; its intent loves Fire, losing the original nature of Metal, hence floating in water. When raw, the generating Qi is vigorous, allowing combination and transformation. When cooked, the generating Qi is exhausted, preventing combination and transformation. Thus, cooked Liver floats again, and cooked Lung sinks again, returning to the original state. Broadly speaking, this is the Yin and Yang of Heaven and Earth. In miniature, it is the husband and wife of human ethics. The principle is the same. Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, thus traveling the Yin path mostly. Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, thus traveling the Yang path mostly. Inferring from Liver and Lung, the combination and transformation of Zang-Fu Yin and Yang can be understood. However, the principle of Yin and Yang seeks harmony. The way of husband and wife cannot be forced by coercion. No one has clearly explained the rationale behind combination and transformation. Although Zhang Yinan, Gao Shizong, Wang Shuangchi, Zhang Yiyuan, and others did not differentiate using Wing and Zhen stars, nor settle arguments solely with generation and restriction, their views are somewhat correct yet flawed and fragmented. Only Luo Dansheng's *Neijing Boyi* (Further Discussions on the Inner Canon), extending the meaning of *Tianyuan Yuce*, is the most lucid. Excerpts follow: Qibo narrates *Tianyuan Yuce*: "The Great Void is vast and open, initiating the transformational origin. All things begin their resources here; the Five Movements complete the Heavens. Distributing the true spirit, it commands Kun Yuan." Initiating the transformational origin and distributing the true spirit, yet commanding it under Kun Yuan, implies Kun Yuan is the mother of all things. Since Kun Yuan is the mother and commands it, Heaven must also utilize it. Of the Ten Heavenly Stems of Heaven, Wu and Ji occupy the Central Palace, utilizing Water and Fire first, then completing Metal and Wood. Is this not the meaning of commanding Kun Yuan with Earth as the head? Thus, Heaven's control of transformation starts with Earth as Jia, making Jia Earth, still smoothly distributing the Five Phases over Yi, Bing, Ding, Wu, and transforming them by their original qi. Earth generates Metal; Metal adds to Yi. Metal generates Water; Water adds to Bing. Water generates Wood; Wood adds to Ding. Wood generates Fire; Fire adds to Wu. After the Five Phases are complete, Earth transfers again to add to Ji, hence Jia and Ji combine. Metal adds to Geng, hence Yi and Geng combine. Water adds to Bing, hence Bing and Xin combine. Wood adds to Ren, hence Ding and Ren combine. Fire adds to Gui, hence Wu and Gui combine. Due to combination, transformation occurs. This is a fixed principle, unchangeable. However, the Yin and Yang of the original qi still cannot always follow transformation but rely on it for use. Adding Yang stems indicates excess Qi; adding Yin stems indicates deficient Qi. This further assists use based on the year.
Former sages debated the San Jiao (Triple Burner) as a Fu organ, arguing endlessly without consensus. Some said formless, some said formed; some said one, some said two. Some even claimed it was the fat beside the kidneys. Even the enlightened Zhang Yinan hesitated, unable to identify what it was. The *Neijing* states: "Upper Jiao is like mist, Middle Jiao is like foam, Lower Jiao is like a ditch." Could this be empty talk?
The answer is: Examining the study of Zang-Fu organs, Western scholars describe it most detailedly. Observing *Quanti Tongkao* (Comprehensive Examination of the Whole Body), San Jiao is the abdominal sac. This membrane wraps the entire abdomen, connecting upwards to the vertex and downwards to the bladder. Inside, there is fatty tissue horizontally between the liver and stomach. It covers the vaginal canal and protects the uterus, varying slightly between men and women. Someone asks: Is the abdominal sac indeed San Jiao? Is there evidence? I reply: Observe it wrapping the two intestines, covering the two kidneys, situated exactly between the seventh vertebrae, the location of Mingmen. Mingmen stores the True Fire of Water, serving as the residence of Ministerial Fire. Occupying its position and exercising its authority, this membrane is the Fu organ of Ministerial Fire. Examining below the Heart and Lungs, above the Liver and Stomach, there is a diaphragm layer, thin as a fine net, connected below to the Pericardium, and adhering above to the upper layer of this membrane. Qi and pulses connect continuously, making the Pericardium the Zang organ of Ministerial Fire. Connecting upwards from the diaphragm to the brain nerves, this is what the classics call "Upper Jiao is like mist." Inside are two thin membrane layers wrapping the liver and enveloping the stomach, which is "Middle Jiao is like foam." Wrapping the bladder, covering the vaginal canal, facilitating Qi transformation, this is "Lower Jiao is like a ditch." Proving this, the abdominal sac is San Jiao, leaving no doubt. San Jiao is the fat within the Kidneys, facing the Bladder, with two white membranes connecting to the kidneys, penetrating the spinal muscles, entering the heart via vessels, drawing Heart Fire into the Kidneys, steaming Bladder water, and transforming it into Qi. Thus, when Heart Fire moves, Ministerial Fire follows. Liver and Gallbladder belong to Xun (Wind), San Jiao and Pericardium belong to Zhen (Thunder). Zhen is Yang Wood. Fire has no substance, taking Wood as its substance. The *Shuo Gua Zhuan* states Zhen represents Thunder and Dragon-Thunder Fire. The circulation of San Jiao and Pericardium is the circulation of Fire. Moreover, pairing the large sac resembling a Fu but external to Fu, with the small sac resembling a Zang but separate from Zang, is heaven-made and earth-set, unchangeable. For the full text on the function of this membrane, refer to *Tongkao*; I will not elaborate further here.
Three Yang are Fu organs, Three Yin are Zang organs. Some say Heart is Taiyang, Kidney is Taiyin. Why? Six Yang and Six Yin, mentioning Hand and Foot, imply other meanings? Can you explain the transmission of Biao-Biao, and the starting and ending points of the meridians?
The answer is: Yin and Yang divide, establishing the positions of Heaven and Earth. Yin and Yang intersect, presenting the images of Pi (Stagnation) and Tai (Peace). Yin and Yang intertwine, revealing changes. Among all things, humans are the most spiritual, born of the virtuous qualities of two Qi, thus having a round skull and square toes, differing from other creatures, responding to Heaven and Earth, and participating in Yin and Yang. Everyone knows Heart is Hand Shaoyin and Kidney is Foot Shaoyin. Heart and Kidney connect to the back; the back is Yang, Zang organs are Yin. Yet Heart and Kidney are considered Yin. The five Zang organs connect to the interior of the back. Although the back is Yang, what it encloses internally is Yin. Yang contains Yin, allowing hardness and softness to complement each other to achieve transformation. This is the fixed position in the body. Heart is also Taiyang, Kidney is also Taiyin. This refers to the positional orientation of Heaven and Earth, disregarding the human body. Heart is red, resembling Fire, corresponding to the South. The South is where Heaven and Earth nurture and grow, the place of abundant Yang. Thus, Heart belongs to Old Yang, hence "Heart governs Taiyang." Kidney is purple, resembling Water, corresponding to the North. The North is the realm where Heaven and Earth store and hide, cold and icy, so the Kidney...