经义
心者，君主之官，神明出焉。肺者，相傅之官，治节出焉。肝者，将军之官，谋虑出焉。胆者，中正之
官，决断出焉。膻中者，臣使之官，喜乐出焉。脾胃者，仓廪之官，五味出焉。大肠者，传道之官，变化出焉。
小肠者，受盛之官，化物出焉。肾者，作强之官，伎巧出焉。三焦者，决渎之官，水道出焉。膀胱者，州都之
官，津液藏焉，气化则能出矣。○心者，生之本，神之变也；其华在面，其充在血脉，为阳中之太阳，通于夏
气。肺者，气之本，魄之处也；其华在毛，其充在皮，为阴中之太阴，通于秋气。肾者主蛰，封藏之本，精之
处也；其华在发，其充在骨，为阴中之少阴，通于冬气。肝者，罢极之本，魂之居也；其华在爪，其充在筋，
以生血气，为阳中之少阳，通于春气。脾、胃、大肠、小肠、三焦、膀胱者，仓廪之本，营之居也；名曰器，
能化糟粕，转味而入出者也，其华在唇四白，其充在肌，此至阴之类，通于土气。（《素问钞》谓脾胃大肠云
云，至通于土气，此处疑有错误。当云∶脾者，仓廪之本，营之居也，其华在唇四白，其充在肌，此至阴之类，
通于土气。胃、大肠、小肠、三焦、膀胱，能化糟粕，转味而去入者也。）凡十一脏，皆取决于胆也。○五脏
者，藏精气而不泻也，故满而不能实；六腑者，传化物而不藏，故实而不能满也。○肝见庚辛死，心见壬癸死，
脾见甲乙死，肺见丙丁死，肾见戊己死。○天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，
雨气通于肾。六经为川，肠胃为海，九窍为水注之气。○酸入肝，辛入肺，苦入心，咸入肾，甘入脾。
○心为噫，肺为咳，肝为语，脾为吞，肾为欠为嚏，胃为气逆、为哕、为恐，大肠、小肠为泄，下焦溢为水，
膀胱不利为癃、不约为遗溺，胆为怒。○精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则
恐。○心恶热，肺恶寒，肝恶风，脾恶泾湿，肾恶燥。○心为汗，肺为涕，肝为泪，脾为涎，肾为唾。○辛走
气，气病无多食辛；咸走血，血病无多食咸；苦走骨，骨病无多食苦；甘走肉，肉病无多食甘；酸走筋，筋病
无多食酸。○心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。○心主脉，肺主皮，肝主筋，脾主肉，肾主骨。○
肝脉弦，心脉钩，脾脉代，肺脉毛，肾脉石。（《素问》）
心小，则安，邪弗能伤，易伤以忧。心大，则忧不能伤，易伤于邪。心高，则满于肺，中 而善忘，难
开以言。心下，则脏外，易伤于寒，易恐以言。心坚，则脏安守固。心脆，则善病消瘅、热中。心端正，则和
利难伤。心偏倾，则操持不一，无守司也。○肺小，则少饮，不病喘喝。肺大，则多饮，善病胸痹、喉痹、逆
气。肺高，则上气、喘息、咳。肺下，则居贲迫肺，善胁下痛。肺坚，则不病咳、上气。肺脆，则苦病消瘅、
易伤。肺端正，则和利难伤。肺偏倾，则胸偏痛也。○肝小，则脏安，无胁下之病。肝大，则逼胃、迫咽、苦
膈中，且胁下痛。肝高，则上支贲切，胁 为息贲。肝下，则逼胃，胁下空则易受邪。肝坚，则脏安难伤。肝
脆，则善病消瘅、易伤。肝端正，则和利难伤。肝偏倾，则胁下痛也。○脾小，则脏安，难伤于邪。脾大，则
苦凑 而痛，不能疾行。脾高，则 引季胁而痛。脾下，则下加于大肠，脏苦受邪。脾坚，则脏安难伤。脾脆，
则善病消瘅、易伤。脾端正，则和利难伤。脾偏倾，则善满、善胀也。○肾小，则脏安难伤。肾大，则善病腰痛，
不可以俯仰，易伤以邪。肾高，则苦背膂痛，不可以俯仰。肾下，则腰尻痛，不可以俯仰，为狐疝。肾坚，则
不病腰背痛。肾脆，则善病消瘅、易伤。肾端正，则和利
难伤。肾偏倾，则苦腰尻痛也。○胃为水谷之海。冲脉者，为十二经之海。胆中为气之海。脑为髓之海。○气
海有余者，气满，胸中 息面赤；气海不足，则少气不足以言。血海有余，则常想其身大，怫然不知其所病；
血海不足，亦常想其身小，狭然不知其所病。水谷之海有余，则腹满；水谷之海不足，则饥不受谷食。髓海有
余，则轻劲多力，自过其度；髓海不足，则脑转耳鸣，胫酸眩冒，目无所见，懈怠安卧。（《灵枢》）
忧愁思虑则伤心，形寒饮冷则伤肺，恚怒气逆则伤肝，饮食劳倦则伤脾，强力入水则伤肾。（《难经》）
脏象应天地
人身首尊而足卑，天地定位也。脾胃相为子母，山泽通气也。肝胆主怒与动，雷风相搏也。心高肾下，水
火不相射也。八卦相错，人亦肖之。妙哉《易》也！（滑伯仁）
脏腑贵贱
《内经》十二脏之相使贵贱，则脏如一家中之上人，各藏其神、魂、意、魄、志，为神明之脏，运用于
上，传注于下。所谓劳其心者也。腑如一家中之奴婢，块然无知，承接上令，各司乃职，溲便糟粕，传运启闭。
所谓劳其力者也。惟心肾两家更劳，犹一家中之主人、主母，坎离互为其配，水火互为其根。盖神明之用，无
方无体。医者可不加意于心肾二家者欤？（《冯氏锦囊》）
脏腑命名释义
肺者，市也。百脉朝会之所也。心者，深也。言深居高拱，相火代之行事也。肝者，干也。其性多动而少
静，好干犯他脏者也。脾者，卑也。裨助胃气以化谷也。肾者，任也。主骨而任周身之事，故强弱系之。《甲
乙经》曰∶肾者，引也。能引气通于骨髓。《卮言》曰∶肾者，神也。妙万物而言也。胆者，担也。犹人之正
直有力，善能担当。《卮言》曰∶胆者，澹也。清净之府，无所受输也。胃者，汇也。五味汇聚，无所不容，
万物归土
之义也。肠者，畅也。通畅水谷之道也。膀者，言其横于前阴之旁，以通水道也。胱者，言其质之薄而明也。
合而言之，以其由虚而实，旁通水道，通身虚松，可以蓄水，渐渍而渗入胞中，胞满而溺出也。包络者，护卫
心主，不使浊气干之，正犹君主之有宫城也。（《冯氏锦囊》）
脏腑相通
《五脏穿凿论》曰∶心与胆相通，心病怔忡宜温胆；胆病战栗癫狂宜补心。肝与大肠相通，肝病宜疏通
大肠；大肠病宜平肝。脾与小肠相通，脾病宜泻小肠火；小肠病宜泻脾土。肺与膀胱相通，肺病宜清利膀胱；
膀胱病宜清肺。肾与三焦相通，肾病宜调和三焦；三焦病宜补肾。此合一之妙也。（《医学入门》）
五脏应五行
午位居上，火旺于午，人以心应之，故心居上。子位居下，水旺于子，人以肾应之，故肾居下。卯位居
左，木旺于卯，人以肝应之，故肝居左。酉位居右，金旺于酉，人以肺应之，故肺居右。中者土位，土居末，
人以脾胃应之，故脾胃居中。此五行之定位也。（《医旨绪余》）
五脏外形
齿者，骨之聚也；外肾者，筋之聚也；舌者，肉之聚也；爪甲者，脉之聚也；绉纹者，皮毛之聚也。肾主
骨，齿落则肾衰矣；肝主筋，外肾不兴，则肝衰矣；脾主肉，舌不知味，则脾衰矣∶心主脉，爪甲色不华，则
心衰矣；肺主皮毛，绉纹多且深，则肺衰矣。老年得之常，壮年则为变。由乎外以测其内也。（《医参》）
手足经配合脏腑
有以十二经问属手足者，何以故？答曰∶此阴阳上下配合之义也。手经之脉，起于手；经之脉，起于足。
手经主持于上，足经主持于下。手足经者，所以纪上下也。犹《易》之本乎天者亲上，本乎地者亲下也。《素
问》运气篇曰∶心、肺、心包络，皆
在膈上，属手经；肝、脾、肾在下，属足经。手同手经，足同足经。手足经脏腑阴阳，相配皆然，乃一合也。
（《医旨绪余》）
脏神所嗜
脏各有神。凡酷嗜一物，皆其脏神所欲，斯脏之精气不足，则求助斯味以自救。如妊妇肝肾不足，则嗜酸
咸；老人精血亏，则嗜肉食。故凡病患所嗜之物，只可节之，不可绝之。若久药厌烦，可缓之病，不妨暂停
药饵，调进所嗜之味。胃气一旺，便可长养精神。若病势不能勿药者，则宜冲和之药味，易于入口，勿伤胃气。
设不知此，而绝其脏神所嗜之食，强其胃气所伤之药，胃气既伤，化源绝灭，而欲病退神安者，难矣！（《冯氏锦囊》）
吃泥者，脾病也；吃炭者，心病也；吃果子壳、核者，肝病也；吃纸者，肺病也；吃冷水者，肾病也。一
脏病，则外引一气味相近之物以自救。凡食物之有偏嗜者皆然。（《医参》）
肺
肺者，相傅之官，治节出焉。其形四垂，附着于脊之第三椎中，有二十四空行列分布，以行诸脏之气，为
脏之长。为心之盖，是经多气少血。其合皮也，其荣毛也，开窍于鼻。《难经》曰∶肺重三斤三两，六叶两耳，
凡八叶，主藏魄。华元化曰∶肺者生气之原，乃五脏之华盖，以覆诸脏，虚如蜂窠，下无透窍，吸之则满，呼
之则虚，司清浊之运化，为人身之橐 。（李士材）
人之初生，惟肺为完，故下地即能哭且息，以其主气，为人生之本也。肝完则能视，脾完则能食，心完则
能笑且言，肾完则能行立矣。人长极而真牙生，则完者皆足。惟肺先完，惟肺后敝。故气一息不绝不死。（《医参》）
大肠
大肠者，传道之官，变化出焉。回肠当脐，右回十六曲，大四寸，径一寸，寸之少半，长二丈一尺，受谷
一斗，水七升半。广肠附脊以受回肠，乃出滓秽之路，大八寸，径二寸，寸之大半，
长二尺八寸，受谷九升三合八分合之一，是经多气多血。《难经》曰∶大肠重二斤十二两，肛门重十二两。回
肠者，以其回叠也。广肠即回肠之更大者，直肠又广肠之末节也，下连肛门，是为谷道后阴，一名魄门。（李士材）
胃
胃者，仓廪之官，五味出焉。水谷气血之海。胃大一尺五寸，径五寸，长二尺六寸，横屈受水谷三斗五升，
其中之谷，常留二斗，水一斗五升，是经多气多血。《难经》曰∶胃重二斤十四两。（李士材）
胃处腹中，犹灶中之火，谷在腹外，犹灶外之薪。薪不得灶内之火则不燃，故谷气要胃气腐之；火不得灶
外之薪则易熄，故胃气要谷气充之。究竟火之燃薪，只是要变其体质，以为发端。既变后，莫非取彼之体，助
我之用。薪在灶内，燃动薪势，莫非火势。谷在腹中，运化谷气，莫非胃气。当此薪火合势炎炎不息时，自有
一种升腾蔟动之象，氤氲而发为焰者，充盈于灶内，此即胃家之有中气也。胃气指腑言，中气指焦言。凡火之
能熟腐一切，使釜中之气充盈蒸润，能升能溢者，皆焰之力也。焰力到，则釜中之气足。釜中之气，在人身即
膻中之气也。所谓洒陈六腑，调和五脏者，皆此气透上华盖，而肺得之以输布周身者也。故凡肺气虚者，膻中
之气乏也。膻中之气乏者，釜底之焰微也。欲盛其焰，须是火足。欲足其火，须是薪添。薪之为言，谷也。谷
入于阴，长气于阳，则宝此谷者，非阳而何？然则胃之有阳气，又何气也？曰∶阳气之与胃气，一而二，二而
一者也。胃气从宣发处见，虽是宣发，只有其体。阳气从包蕴处见，虽是包蕴，用则无穷。究而言之，阳气即
胃中所禀之性，犹夫火之云热也。火性热，故釜底热，则釜中无火之处无不热。火不能化一切之非火而为火，
而火性之热，则能化一切非热而为热。故谷气足，则胃气充，尚是后一层事，而阳气充，则谷气化，实是先一
层事。犹火将欲化，
彼之非热而为热，自不得不先化此薪之非火而为火也。所以此处之阳，专隶在胃上言。非与阴字对看。乃胃之
具以统乎五脏六腑也。苦脾之为器，不过为胃行其津液。平常只可与胃作对峙，而在此处，犹之薪火接合处用
之作抽添煽扬力者。火非抽添煽扬则不炎，胃无消磨健运则不化。故言胃气，内已该括及脾气矣。（程郊倩）
脾
脾者，形如刀镰，与胃同膜，而附其上之左俞。当十一椎下，闻声则动，动则磨胃而主运化，其合肉也，
其荣唇也，开窍于口，是经多气少血。《难经》曰∶脾重二斤三两，广扁三寸，长五寸，有散膏半斤，主裹血，
温五脏，主藏意智。脾胃属土，俱从田字，胃居中，田字亦中；脾处右，田亦偏右。（李士材）
脾之所以消磨水谷者，非如磨之能砻，杵之能舂也。以气吸之，而食物不坠焉耳。食物入胃，有气有质，
质欲下达，气欲上行，与胃气熏蒸，气质之去留各半，得脾气一吸，则胃气有助，食物之精得以尽留。至其有
质无气，乃纵之使去，幽门开而糟粕弃矣。（《医参》）
心
心者，君主之官，神明出焉。心居肺管之下，膈膜之上，附着脊之第五椎，是经常少血多气。其合脉也，
其荣色也，开窍于舌。《难经》曰∶心重十二两，中有七孔三毛，盛精汁三合，主藏神，心象尖圆，形如莲蕊，
其中有窍，多寡不同，以导引天真之气，下无透窍，上通乎舌，共有四系，以通四脏。心外有赤黄裹脂，是为
心包络。心下有膈膜，与脊胁周回相着，遮蔽浊气，使不得上熏心肺也。（李士材）
【经文原义】
心，是君主之官，人的精神意识由此产生。肺，是相傅之官，治理和调节功能由此产生。肝，是将军之官，谋略思虑由此产生。胆，是中正之官，决断能力由此产生。膻中（心包），是臣使之官，喜乐情绪由此产生。脾和胃，是仓廪之官，五味营养由此化生。大肠，是传道之官，传导变化食物残渣的功能由此产生。小肠，是受盛之官，接受和化物功能由此产生。肾，是作强之官，技巧力气由此产生。三焦，是决渎之官，水道运行由此通畅。膀胱，是州都之官，津液在此储藏，经过气化作用才能排出。
心，是生命的根本，神志变化的根源；其荣华表现在面部，其充养组织在血脉，属于阳中之太阳，与夏气相通。肺，是气的根本，魄的居所；其荣华表现在毫毛，其充养组织在皮肤，属于阴中之太阴，与秋气相通。肾主蛰伏闭藏，是封藏的根本，精的居所；其荣华表现在头发，其充养组织在骨骼，属于阴中之少阴，与冬气相通。肝，是耐受疲劳的根本，魂的居所；其荣华表现在爪甲，其充养组织在筋腱，能生化血气，属于阳中之少阳，与春气相通。脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气的居所；称为“器”，能够消化糟粕，转化味道并出入代谢，其荣华表现在口唇四周的白色边缘，其充养组织在肌肉，这属于至阴一类，与土气相通。（《素问钞》中关于脾胃大肠等论述至此通于土气处，此处疑似有误。应当说：脾，是仓廪之本，营之居也，其华在唇四白，其充在肌，此至阴之类，通于土气。而胃、大肠、小肠、三焦、膀胱，则是能化糟粕，转味而去入者也。）凡十一脏的功能，都取决于胆。
五脏，是储藏精气而不泻漏的，所以保持盈满但不能被实物填塞；六腑，是传化水谷而不储藏的，所以可以被实物填塞但不能保持盈满。
肝脏在庚辛日（金旺之日）病情危重致死，心脏在壬癸日（水旺之日）病情危重致死，脾脏在甲乙日（木旺之日）病情危重致死，肺脏在丙丁日（火旺之日）病情危重致死，肾脏在戊己日（土旺之日）病情危重致死。
天气通过肺与人相通，地气通过咽喉与人相通，风气通过肝与人相通，雷气通过心与人相通，谷气通过脾与人相通，雨气通过肾与人相通。六经如同河流，肠胃如同大海，九窍是水气灌注流通的孔道。
心病变表现为嗳气，肺病变表现为咳嗽，肝病变表现为多言，脾病变表现为吞咽感异常，肾病变表现为呵欠和喷嚏，胃病变表现为气逆、呃逆和恐惧，大肠和小肠病变表现为泄泻，下焦病变表现为水液溢留，膀胱病变表现为小便不通利为癃闭、不能约束为遗尿，胆病变表现为易怒。
精气合并于心则喜，合并于肺则悲，合并于肝则忧，合并于脾则畏，合并于肾则恐。
辛味走气，气病时不要多吃辛味；咸味走血，血病时不要多吃咸味；苦味走骨，骨病时不要多吃苦味；甘味走肉，肉病时不要多吃甘味；酸味走筋，筋病时不要多吃酸味。
肝脉象弦，心脉象钩，脾脉象代，肺脉象毛，肾脉象石。（出自《素问》）
心脏小，则安定，邪气不能伤害，容易因忧愁而受伤。心脏大，则忧愁不能伤害，容易因邪气而受伤。心脏位置高，则压迫肺部，胸中胀满且容易健忘，难以用言语开导。心脏位置低，则脏器外露，容易受寒邪伤害，容易因言语而惊恐。心脏坚实，则脏器安守稳固。心脏脆弱，则容易患消瘅、热中等病。心脏形态端正，则气血调和，难以受伤。心脏形态偏倾，则意志不专一，缺乏坚守的能力。
肺脏小，则饮水少，不患喘喝病。肺脏大，则饮水多，容易患胸痹、喉痹和气逆病。肺脏位置高，则气机上逆、喘息、咳嗽。肺脏位置低，则压迫贲门逼迫肺脏，容易胁下疼痛。肺脏坚实，则不患咳嗽、气逆病。肺脏脆弱，则苦于消瘅病，容易受伤。肺脏形态端正，则气血调和，难以受伤。肺脏形态偏倾，则胸部一侧疼痛。
肝脏小，则脏器安定，无胁下疾病。肝脏大，则压迫胃和咽喉，导致胸膈痞闷，且胁下疼痛。肝脏位置高，则向上支撑贲门切压，胁部形成息贍病。肝脏位置低，则压迫胃，胁下空虚则容易受邪气侵袭。肝脏坚实，则脏器安定，难以受伤。肝脏脆弱，则容易患消瘅病，容易受伤。肝脏形态端正，则气血调和，难以受伤。肝脏形态偏倾，则胁下疼痛。
脾脏小，则脏器安定，难被邪气伤害。脾脏大，则苦于凑聚疼痛，不能快步行走。脾脏位置高，则牵引季胁疼痛。脾脏位置低，则向下压迫大肠，脏器苦于受邪。脾脏坚实，则脏器安定，难以受伤。脾脏脆弱，则容易患消瘅病，容易受伤。脾脏形态端正，则气血调和，难以受伤。脾脏形态偏倾，则容易腹胀、胀满。
肾脏小，则脏器安定，难被伤害。肾脏大，则容易患腰痛，不能俯仰，容易被邪气伤害。肾脏位置高，则苦于背脊疼痛，不能俯仰。肾脏位置低，则腰尻疼痛，不能俯仰，形成狐疝。肾脏坚实，则不患腰背痛。肾脏脆弱，则容易患消瘅病，容易受伤。肾脏形态端正，则气血调和，难以受伤。肾脏形态偏倾，则苦于腰尻疼痛。
胃是水谷汇聚的大海。冲脉，是十二经脉的大海。胆中是气的大海。脑是髓的大海。
气海有余，则气满，胸中憋闷，面色发红；气海不足，则气短，说话无力。血海有余，则常觉得自己身体庞大，郁愤不知病痛所在；血海不足，则常觉得自己身体渺小，局促不知病痛所在。水谷之海有余，则腹部胀满；水谷之海不足，则饥饿却不能吃下食物。髓海有余，则身体轻捷有力，超过正常限度；髓海不足，则头晕耳鸣，小腿酸软眩晕，视物不清，懈怠嗜卧。（出自《灵枢》）
忧愁思虑会伤害心，形体受寒或饮用冷物会伤害肺，愤怒气逆会伤害肝，饮食不节或劳累过度会伤害脾，强力涉水会伤害肾。（出自《难经》）
【脏腑应合天地】
人身头部尊贵而脚部卑下，这是天地的定位。脾和胃互为母子，如山泽通气一样相互感应。肝和胆主司怒气和运动，如雷风相搏一样相互作用。心在上肾在下，如水火不相射一样对立统一。八卦相互错杂，人也与之相似。《易经》真是奥妙啊！（滑伯仁）
【脏腑贵贱】
《内经》论述十二脏腑的相互配合及贵贱关系，认为脏就像一家中的长辈，各自收藏神、魂、意、魄、志，是神明之脏，运用于上，传注于下。这就是所说的“劳其心”。腑就像一家中的奴婢，虽然无知，但承接上面的命令，各司其职，处理大小便和糟粕，传递运化和启闭。这就是所说的“劳其力”。只有心和肾两家更为辛劳，就像一家中的主人和主母，坎离互为配偶，水火互为根本。因为神明的运用，没有固定的方所和形体。医者能不特别用心于心和肾这两家吗？（《冯氏锦囊》）
【脏腑命名释义】
肺，就是“市”，是百脉朝会的地方。心，就是“深”，指其深居高位，由相火代替它行事。肝，就是“干”，其性质多动而少静，喜欢干预侵犯其他脏腑。脾，就是“卑”，辅助胃气以消化谷物。肾，就是“任”，主管骨骼并承担全身事务，所以身体的强弱系于肾。《甲乙经》说：肾，就是“引”，能引导气通于骨髓。《卮言》说：肾，就是“神”，微妙地包含万物而言。胆，就是“担”，像人正直有力，善于担当。《卮言》说：胆，就是“澹”，是清净之府，不受纳输泄浊物。胃，就是“汇”，五味汇聚，无所不容，符合万物归土的意义。肠，就是“畅”，通畅水谷的道路。膀，指其横在前阴旁边，以通水道。胱，指其质地薄而透明。合起来说，因为它由虚变实，旁通水道，周身虚松，可以蓄水，逐渐渗透渗入胞中，胞满而尿液排出。包络，护卫心主，不让浊气干扰，正像君主有宫城保护一样。（《冯氏锦囊》）
【脏腑相通】
《五脏穿凿论》说：心与胆相通，心病怔忡宜温胆；胆病战栗癫狂宜补心。肝与大肠相通，肝病宜疏通大肠；大肠病宜平肝。脾与小肠相通，脾病宜泻小肠火；小肠病宜泻脾土。肺与膀胱相通，肺病宜清利膀胱；膀胱病宜清肺。肾与三焦相通，肾病宜调和三焦；三焦病宜补肾。这是合一的妙用。（《医学入门》）
【五脏应五行】
午位居上，火旺于午，人以心应之，所以心居上。子位居下，水旺于子，人以肾应之，所以肾居下。卯位居左，木旺于卯，人以肝应之，所以肝居左。酉位居右，金旺于酉，人以肺应之，所以肺居右。中者是土位，土居末，人以脾胃应之，所以脾胃居中。这是五行的定位。（《医旨绪余》）
【五脏外形】
牙齿，是骨的聚集；外生殖器，是筋的聚集；舌头，是肉的聚集；爪甲，是脉的聚集；皱纹，是皮毛的聚集。肾主骨，牙齿脱落则肾衰了；肝主筋，外生殖器不举，则肝衰了；脾主肉，舌头不知味道，则脾衰了；心主脉，爪甲色泽不华，则心衰了；肺主皮毛，皱纹多且深，则肺衰了。老年人出现这些情况是正常的，壮年人出现则是病变。这是由外在表现推测内部状况。（《医参》）
【手足经配合脏腑】
有人问十二经为何分属手足？回答说：这是阴阳上下配合的道理。手经的脉，起于手；足经的脉，起于足。手经主持上部，足经主持下部。手足经，是用来记录上下的。就像《易经》所说，本乎天的亲近上，本乎地的亲近下。《素问》运气篇说：心、肺、心包络，都在膈上，属手经；肝、脾、肾在下，属足经。手同手经，足同足经。手足经脏腑阴阳，相互配属都是这样，这是一合的关系。（《医旨绪余》）
【脏神所嗜】
各脏各有神。凡是极度嗜好某种食物，都是其脏神所想要的，这个脏的精气不足，就会求助这种味道来自救。比如孕妇肝肾不足，则嗜好酸咸；老人精血亏虚，则嗜好肉食。所以凡是病人所嗜好的食物，只能节制，不能禁止。如果长期服药厌烦，对于可以缓治的病，不妨暂停药饵，调进所嗜好的味道。胃气一旦旺盛，就可以长养精神。如果病势严重不能不服药，则宜用平和的药味，易于入口，不要损伤胃气。假如不知道这个道理，而禁止脏神所嗜好的食物，强行让胃气承受伤身的药物，胃气既已受伤，化源断绝，想要病退神安，很难了！（《冯氏锦囊》）
吃泥土的人，是脾病；吃炭的人，是心病；吃果子壳、核的人，是肝病；吃纸的人，是肺病；喝冷水的人，是肾病。一脏有病，就会向外牵引一种气味相近的东西来自救。凡是食物有偏嗜的都是这样。（《医参》）
【肺】
肺，是相傅之官，治理和调节功能由此产生。它的形状四垂，附着在脊柱第三椎中间，有二十四空行列分布，以运行各脏的气，是脏之长。作为心的盖子，这条经是多气少血。它与皮相合，其荣华在毫毛，开窍于鼻。《难经》说：肺重三斤三两，六叶两耳，共八叶，主藏魄。华元化说：肺是生气的源头，是五脏的华盖，覆盖诸脏，空虚如蜂巢，下面没有透窍，吸气则满，呼气则虚，主管清浊的运化，是人身的橐龠。（李士材）
人刚出生时，只有肺发育完善，所以落地就能哭和呼吸，因为它主气，是人生之本。肝发育完善则能视物，脾发育完善则能进食，心发育完善则能笑和说话，肾发育完善则能行走站立。人长到极点而智齿生出，则完善的器官都具备了。只有肺先完善，只有肺后败坏。所以只要气息一息不绝，就不会死。（《医参》）
【大肠】
大肠，是传道之官，传导变化功能由此产生。回肠位于肚脐处，向右回旋十六个弯曲，宽四寸，直径一寸又三分之一寸，长二丈一尺，受纳谷物一斗，水七升半。广肠附着在脊柱以接收回肠，是排出渣滓秽物的道路，宽八寸，直径二寸又三分之二寸，长二尺八寸，受纳谷物九升三合八分之一，这条经是多气多血。《难经》说：大肠重二斤十二两，肛门重十二两。回肠，是因为它回叠而得名。广肠即回肠中更大的部分，直肠又是广肠的末端，下连肛门，这就是谷道后阴，一名魄门。（李士材）
【胃】
胃，是仓廪之官，五味营养由此化生。是水谷气血的大海。胃大一尺五寸，径五寸，长二尺六寸，横屈受纳水谷三斗五升，其中的谷物，常留二斗，水一斗五升，这条经是多气多血。《难经》说：胃重二斤十四两。（李士材）
胃处于腹中，就像灶中的火；谷物在腹外（进入腹中前），就像灶外的柴薪。柴薪如果没有灶内的火则不会燃烧，所以谷气需要胃气来腐熟；火如果没有灶外的柴薪则容易熄灭，所以胃气需要谷气来充实。归根结底，火燃烧柴薪，只是要改变其体质，作为发端。既然后改变，无非是取彼之体，助我之用。柴在灶内，燃动柴势，无非是火势。谷在腹中，运化谷气，无非是胃气。当此时柴火合势炎炎不息时，自然有一种升腾簇动之象，氤氲而发为火焰者，充盈于灶内，这就是胃家之中气。胃气指腑而言，中气指焦而言。凡是火能熟腐一切，使釜中之气充盈蒸润，能升能溢者，都是焰的力量。焰力到达，则釜中之气充足。釜中之气，在人身就是膻中之气。所谓洒陈六腑，调和五脏者，都是此气透上华盖，而肺得以输布周身。所以凡是肺气虚者，是膻中之气匮乏。膻中之气匮乏者，是釜底之火微弱。想要旺盛火焰，必须是火足。想要火足，必须添柴。柴的意思，就是谷。谷入于阴，长气于阳，那么珍视此谷者，不是阳是什么？然而胃中的阳气，又是什么气呢？回答说：阳气与胃气，是一而二，二而一的关系。胃气从宣发处显现，虽然是宣发，只有其体。阳气从包蕴处显现，虽然是包蕴，用则无穷。究而言之，阳气就是胃中所禀赋的性质，就像火的温热。火性热，所以釜底热，则釜中没有火的地方无不热。火不能化一切非火而为火，而火性的热，却能化一切非热而为热。所以谷气足，则胃气充，这还是后一层事，而阳气充，则谷气化，实在是先一层事。就像火将要化，那非热变为热，自然不得不先化此薪非火变为火。所以这里的阳，专门隶属在胃上言。不是与阴字相对看。而是胃具备以统辖五脏六腑。苦于脾作为器，不过是为胃行使其津液。平常只可与胃作对峙，而在此处，就像在薪火接合处用作抽添煽扬之力者。火非抽添煽扬则不炎，胃无消磨健运则不化。所以说胃气，内部已经包括脾气了。（程郊倩）
【脾】
脾，形状像刀镰，与胃同膜，附着在胃之上左侧俞穴处。位于第十一椎下方，听到声音则动，动则磨胃而主运化，它与肉相合，其荣华在嘴唇，开窍于口，这条经是多气少血。《难经》说：脾重二斤三两，广扁三寸，长五寸，有散膏半斤，主裹血，温五脏，主藏意智。脾胃属土，都从田字，胃居中，田字亦中；脾处右，田亦偏右。（李士材）
脾之所以消磨水谷，不像磨能砻米，杵能舂米那样。是靠气吸入，使食物不坠落罢了。食物入胃，有气有质，质欲下达，气欲上行，与胃气熏蒸，气质之去留各半，得脾气一吸，则胃气有助，食物之精得以尽留。至于那些有质无气的，就放纵它们离去，幽门开而糟粕抛弃了。（《医参》）
【心】
心，是君主之官，人的精神意识由此产生。心居于肺管之下，膈膜之上，附着在脊柱第五椎，这条经常见少血多气。它与脉相合，其荣华在面色，开窍于舌。《难经》说：心重十二两，中有七孔三毛，盛精汁三合，主藏神，心象尖圆，形如莲蕊，其中有窍，多少不同，以引导天真之气，下无透窍，上通乎舌，共有四系，以通四脏。心外有赤黄色包裹的脂肪，这就是心包络。心下有膈膜，与脊胁周回相连着，遮蔽浊气，使不得上熏心肺。（李士材）
[Original Script Meaning]
The Heart is the Official of the Sovereign, from which Shen (Spirit/Mind) arises. The Lung is the Official of the Chancellor, from which governance and regulation arise. The Liver is the Official of the General, from which strategy and deliberation arise. The Gallbladder is the Official of Integrity, from which decision-making arises. The Danzhong (Pericardium) is the Official of the Envoy, from which joy and pleasure arise. The Spleen and Stomach are the Officials of the Granary, from which the flavors of the five foods arise. The Large Intestine is the Official of Transmission, from which the transformation of waste arises. The Small Intestine is the Official of Reception, from which the transformation of substances arises. The Kidney is the Official of Strength, from which skill and dexterity arise. The Sanjiao (Triple Burner) is the Official of Ditches, from which the water pathways arise. The Bladder is the Official of the Metropolis, where Jin Ye (Body Fluids) are stored; only through Qi transformation can they be excreted.
The Heart is the root of life and the source of changes in Shen (Spirit); its brilliance manifests in the face, its nourishment fills the Mai (Vessels/Blood Vessels), it is Taiyang (Greater Yang) among Yin organs, and communicates with the Qi of Summer. The Lung is the root of Qi and the dwelling place of Po (Corporeal Soul); its brilliance manifests in the body hair, its nourishment fills the skin, it is Taiyin (Greater Yin) among Yang organs, and communicates with the Qi of Autumn. The Kidney governs hibernation and storage, is the root of sealing and storing, and the dwelling place of Jing (Essence); its brilliance manifests in the hair, its nourishment fills the bones, it is Shaoyin (Lesser Yin) among Yin organs, and communicates with the Qi of Winter. The Liver is the root of endurance against fatigue and the dwelling place of Hun (Ethereal Soul); its brilliance manifests in the nails, its nourishment fills the tendons, it generates Blood and Qi, it is Shaoyang (Lesser Yang) among Yang organs, and communicates with the Qi of Spring. The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the root of the granary and the dwelling place of Ying (Nutritive Qi); they are called "vessels," capable of transforming dregs and turning flavors for entry and exit. Their brilliance manifests in the white edges around the lips, their nourishment fills the muscles, this belongs to the category of Supreme Yin, and communicates with the Earth Qi. (In *Suwen Cha*, the text regarding the Spleen, Stomach, Large Intestine, etc., up to "communicates with Earth Qi" at this point is suspected to be erroneous. It should read: The Spleen is the root of the granary and the dwelling place of Ying Qi; its brilliance manifests in the white edges around the lips, its nourishment fills the muscles, this belongs to the category of Supreme Yin, and communicates with Earth Qi. The Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are those that transform dregs and turn flavors for exit and entry.) All eleven Zang-Fu organs depend on the Gallbladder.
The Five Zang organs store Jing-Qi (Essence-Qi) without draining, thus they remain full but cannot become solidly filled with food/waste; the Six Fu organs transmit and transform substances without storing, thus they can become solidly filled but cannot remain full.
The Liver condition becomes fatal on Geng-Xin days (Metal prosperous days), the Heart on Ren-Gui days (Water prosperous days), the Spleen on Jia-Yi days (Wood prosperous days), the Lung on Bing-Ding days (Fire prosperous days), and the Kidney on Wu-Ji days (Earth prosperous days).
Heavenly Qi communicates with the Lung, Earthly Qi communicates with the throat, Wind Qi communicates with the Liver, Thunder Qi communicates with the Heart, Grain Qi communicates with the Spleen, and Rain Qi communicates with the Kidney. The Six Channels are like rivers, the intestines and stomach are like the sea, and the Nine Orifices are the apertures through which Water Qi flows.
Sour flavor enters the Liver, Pungent flavor enters the Lung, Bitter flavor enters the Heart, Salty flavor enters the Kidney, and Sweet flavor enters the Spleen.
Heart pathology manifests as belching, Lung pathology as cough, Liver pathology as excessive talking, Spleen pathology as swallowing difficulties, Kidney pathology as yawning and sneezing, Stomach pathology as Qi rebellion, hiccup, and fear, Large and Small Intestine pathology as diarrhea, Lower Jiao pathology as water overflow, Bladder pathology as stranguria (difficulty urinating) or enuresis (incontinence), and Gallbladder pathology as anger.
When Jing-Qi merges with the Heart, there is joy; with the Lung, sorrow; with the Liver, worry; with the Spleen, fear; with the Kidney, terror.
The Heart dislikes Heat, the Lung dislikes Cold, the Liver dislikes Wind, the Spleen dislikes Dampness, and the Kidney dislikes Dryness.
Heart fluid is Sweat, Lung fluid is Nasal Mucus, Liver fluid is Tears, Spleen fluid is Saliva, and Kidney fluid is Spittle.
Pungent flavor moves Qi; in Qi diseases, do not eat much pungent food. Salty flavor moves Blood; in Blood diseases, do not eat much salty food. Bitter flavor moves Bones; in Bone diseases, do not eat much bitter food. Sweet flavor moves Flesh; in Flesh diseases, do not eat much sweet food. Sour flavor moves Tendons; in Tendon diseases, do not eat much sour food.
The Heart stores Shen (Spirit), the Lung stores Po (Corporeal Soul), the Liver stores Hun (Ethereal Soul), the Spleen stores Yi (Intellect/Thought), and the Kidney stores Zhi (Willpower).
The Heart governs the Mai (Vessels), the Lung governs the Skin, the Liver governs the Tendons, the Spleen governs the Flesh, and the Kidney governs the Bones.
The Liver pulse is Xian (Wiry), the Heart pulse is Gou (Hooked), the Spleen pulse is Dai (Intermittent), the Lung pulse is Mao (Feathery), and the Kidney pulse is Shi (Stone-like). (*Suwen*)
If the Heart is small, it is peaceful, evil cannot harm it, but it is easily harmed by worry. If the Heart is large, worry cannot harm it, but it is easily harmed by evil pathogens. If the Heart is high, it presses on the Lung, causing chest fullness and forgetfulness, and is difficult to open with words. If the Heart is low, the organ is exposed, easily harmed by Cold, and easily frightened by speech. If the Heart is firm, the organ is secure and stable. If the Heart is fragile, it is prone to Xiao Shan (Wasting-Thirst) and Re Zhong (Internal Heat). If the Heart is upright, it is harmonious and difficult to harm. If the Heart is tilted, its will is inconsistent and lacks control.
If the Lung is small, one drinks little and does not suffer from asthma or panting. If the Lung is large, one drinks much and is prone to Xiong Bi (Chest Bi/Pain), Hou Bi (Throat Bi/Pain), and Qi rebellion. If the Lung is high, there is upward Qi, panting, and cough. If the Lung is low, it presses on the Fenmen (Cardiac Orifice) and compresses the Lung, causing pain under the ribs. If the Lung is firm, it does not suffer from cough or upward Qi. If the Lung is fragile, it suffers from Xiao Shan (Wasting-Thirst) and is easily harmed. If the Lung is upright, it is harmonious and difficult to harm. If the Lung is tilted, there is pain on one side of the chest.
If the Liver is small, the organ is peaceful, with no disease under the ribs. If the Liver is large, it presses on the Stomach and throat, causing oppression in the chest and pain under the ribs. If the Liver is high, it presses upward on the Fenmen, causing Xi Ben (Breath Accumulation) in the ribs. If the Liver is low, it presses on the Stomach, and the emptiness under the ribs makes it susceptible to evil. If the Liver is firm, the organ is peaceful and difficult to harm. If the Liver is fragile, it is prone to Xiao Shan (Wasting-Thirst) and easily harmed. If the Liver is upright, it is harmonious and difficult to harm. If the Liver is tilted, there is pain under the ribs.
If the Spleen is small, the organ is peaceful and difficult to harm by evil. If the Spleen is large, it causes painful congestion and inability to walk quickly. If the Spleen is high, it pulls on the costal margin causing pain. If the Spleen is low, it presses on the Large Intestine, and the organ suffers from evil. If the Spleen is firm, the organ is peaceful and difficult to harm. If the Spleen is fragile, it is prone to Xiao Shan (Wasting-Thirst) and easily harmed. If the Spleen is upright, it is harmonious and difficult to harm. If the Spleen is tilted, it is prone to fullness and distension.
If the Kidney is small, the organ is peaceful and difficult to harm. If the Kidney is large, it is prone to lower back pain, inability to bend or twist, and susceptibility to evil. If the Kidney is high, it causes pain in the back and spine, with inability to bend or twist. If the Kidney is low, it causes pain in the loins and sacrum, with inability to bend or twist, forming Hu Han (Fox Hernia). If the Kidney is firm, it does not suffer from lower back pain. If the Kidney is fragile, it is prone to Xiao Shan (Wasting-Thirst) and easily harmed. If the Kidney is upright, it is harmonious and difficult to harm. If the Kidney is tilted, it suffers from pain in the loins and sacrum.
The Stomach is the Sea of Water and Grain. The Chong Mai (Penetrating Vessel) is the Sea of the Twelve Channels. The Gallbladder is the Sea of Qi. The Brain is the Sea of Marrow.
If the Qi Hai (Sea of Qi) is in excess, there is Qi fullness, chest stuffiness, red face; if deficient, there is shortness of breath and inability to speak. If the Xue Hai (Sea of Blood) is in excess, one often feels their body is large, feeling depressed without knowing the illness; if deficient, one often feels their body is small, feeling constrained without knowing the illness. If the Sea of Water and Grain is in excess, there is abdominal fullness; if deficient, there is hunger but inability to accept food. If the Marrow Sea is in excess, one is light, agile, and strong, exceeding normal limits; if deficient, there is dizziness, tinnitus, soreness of the shins, vertigo, blindness, lassitude, and desire to lie down. (*Ling Shu*)
Worry and overthinking harm the Heart; cold form and cold drinks harm the Lung; anger and Qi rebellion harm the Liver; improper diet and fatigue harm the Spleen; strenuous effort in water harms the Kidney. (*Nan Jing*)
[Organs Corresponding to Heaven and Earth]
The human head is noble and the feet humble, corresponding to the positioning of Heaven and Earth. The Spleen and Stomach are mother and son, communicating like Mountain and Marsh. The Liver and Gallbladder govern anger and movement, interacting like Thunder and Wind. The Heart is high and the Kidney low, like Water and Fire not shooting each other. The Eight Trigrams interlock, and humans mirror this. How profound is the *I Ching*! (Hua Borun)
[Nobility and Baseness of Organs]
The *Nei Jing* discusses the mutual assistance and nobility/baseness of the twelve organs. The Zang organs are like the elders in a family, each storing their Shen, Hun, Yi, Po, and Zhi, serving as the organs of Spirit, operating above, and transmitting below. This is termed "laboring the heart." The Fu organs are like servants in a family, seemingly ignorant, receiving orders from above, performing their duties, handling urine, feces, and waste, managing transport and opening/closing. This is termed "laboring the strength." Only the Heart and Kidney labor more, like the master and mistress of a family, Kan and Li pairing with each other, Water and Fire rooting each other. Since the use of Spirit has no fixed location or form, should not physicians pay special attention to the Heart and Kidney? (*Feng Shi Jin Nang*)
[Etymology of Organ Names]
Lung means "Market," the place where all vessels converge. Heart means "Deep," indicating it resides high and deep, with Ministerial Fire acting on its behalf. Liver means "Dry/Gan," its nature is active rather than quiet, prone to interfering with other organs. Spleen means "Low/Humble," assisting Stomach Qi to transform grain. Kidney means "Bear/Responsible," governing bones and bearing the affairs of the body, so strength depends on it. *Jia Yi Jing* says: Kidney means "Guide," guiding Qi into the marrow. *Zhi Yan* says: Kidney means "Spirit," subtly encompassing all things. Gallbladder means "Shoulder/Carry," like a person who is upright and strong, capable of bearing responsibility. *Zhi Yan* says: Gallbladder means "Dan/Quiet," a pure organ that receives nothing turbid. Stomach means "Gather," where five flavors gather, accepting all, following the principle of all things returning to Earth. Intestine means "Smooth/Free-flowing," the pathway for smooth water and grain. Pang means lying horizontally beside the anterior yin, connecting water pathways. Guang means thin and transparent quality. Together, it transforms from empty to full, connects water pathways laterally, is loose throughout the body, can hold water, gradually permeates into the bladder, and when full, urine is discharged. Pericardium guards the Heart Master, preventing turbid Qi from interfering, just as the Sovereign has a palace city. (*Feng Shi Jin Nang*)
[Communication Between Organs]
*Wu Zang Chuan Zao Lun* states: Heart and Gallbladder communicate; Heart palpitations should be treated by warming the Gallbladder; Gallbladder tremors and mania should be treated by tonifying the Heart. Liver and Large Intestine communicate; Liver diseases should be treated by unblocking the Large Intestine; Large Intestine diseases should be treated by calming the Liver. Spleen and Small Intestine communicate; Spleen diseases should be treated by draining Small Intestine Fire; Small Intestine diseases should be treated by draining Spleen Earth. Lung and Bladder communicate; Lung diseases should be treated by clearing and promoting Bladder urination; Bladder diseases should be treated by clearing the Lung. Kidney and Sanjiao (Triple Burner) communicate; Kidney diseases should be treated by harmonizing the Sanjiao; Sanjiao diseases should be treated by tonifying the Kidney. This is the wonder of unity. (*Yi Xue Ru Men*)
[Five Zang Corresponding to Five Elements]
Wu is positioned above, Fire is prosperous at Wu, humans correspond with the Heart, so the Heart is above. Zi is positioned below, Water is prosperous at Zi, humans correspond with the Kidney, so the Kidney is below. Mao is positioned left, Wood is prosperous at Mao, humans correspond with the Liver, so the Liver is left. You is positioned right, Metal is prosperous at You, humans correspond with the Lung, so the Lung is right. The center is the position of Earth, Earth is last, humans correspond with Spleen and Stomach, so Spleen and Stomach are central. This is the positioning of the Five Elements. (*Yi Zhi Xu Yu*)
[External Forms of Five Zang]
Teeth are the gathering of Bone; external genitals are the gathering of Tendons; Tongue is the gathering of Flesh; Nails are the gathering of Vessels; Wrinkles are the gathering of Skin and Hair. Kidney governs Bone; tooth loss indicates Kidney decline. Liver governs Tendons; flaccid external genitals indicate Liver decline. Spleen governs Flesh; loss of taste indicates Spleen decline. Heart governs Vessels; dull nail color indicates Heart decline. Lung governs Skin and Hair; numerous and deep wrinkles indicate Lung decline. This is normal for the elderly but pathological for the young. This is measuring the interior by the exterior. (*Yi Can*)
[Hand and Foot Channels Corresponding to Organs]
Some ask why the twelve channels are assigned to hand and foot. The answer is: this is the meaning of Yin-Yang upper-lower coordination. Hand channel pulses originate in the hands; Foot channel pulses originate in the feet. Hand channels govern the upper, Foot channels govern the lower. Hand and Foot channels record the upper and lower. Like the *I Ching* says, what originates from Heaven attaches to the upper, what originates from Earth attaches to the lower. *Suwen* Luck Chapter states: Heart, Lung, and Pericardium are above the diaphragm, belonging to Hand channels; Liver, Spleen, and Kidney are below, belonging to Foot channels. Hand matches Hand channels, Foot matches Foot channels. The Yin-Yang of Hand and Foot channel organs match accordingly, forming one union. (*Yi Zhi Xu Yu*)
[Preferences of Organ Spirits]
Each organ has a spirit. Any extreme craving for a specific item is desired by its organ spirit; when the essence-Qi of that organ is insufficient, it seeks that flavor to save itself. For example, pregnant women with insufficient Liver-Kidney essence crave sour and salty; elderly people with deficient essence-blood crave meat. Therefore, whatever a patient craves should only be moderated, not completely denied. If tired of long-term medication, for chronic conditions, one may pause medication and consume preferred foods. Once Stomach Qi is vigorous, spirit can be nourished. If the condition requires medication, use mild flavors easy to swallow to avoid damaging Stomach Qi. If one ignores this and denies the food desired by the organ spirit while forcing harsh medicines on the Stomach Qi, once Stomach Qi is damaged and the source of transformation cut off, it will be difficult to recover. (*Feng Shi Jin Nang*)
Those who eat dirt have Spleen disease; those who eat charcoal have Heart disease; those who eat fruit shells/kernels have Liver disease; those who eat paper have Lung disease; those who drink cold water have Kidney disease. When one organ is diseased, it draws externally to a substance with similar qi/flavor to save itself. This applies to all food cravings. (*Yi Can*)
[Lung]
The Lung is the Official of the Chancellor, from which governance and regulation arise. Its shape hangs downward, attached to the third thoracic vertebra, with twenty-four spaces arranged in rows to distribute Qi to all organs, making it the Chief of Zang. It is the cover of the Heart. This channel has abundant Qi and little Blood. It corresponds to the Skin, its brilliance is in the hair, and it opens into the Nose. *Nan Jing* states: The Lung weighs three jin and three liang, has six lobes and two ears, totaling eight lobes, and governs the storage of Po. Hua Yuanyuan said: The Lung is the origin of generating Qi, the canopy of the five Zang, covering all organs, hollow like a bee hive, without openings below; inhalation fills it, exhalation empties it, it governs the transport of clear and turbid, and is the bellows of the body. (Li Shicai)
At birth, only the Lung is fully developed, so one can cry and breathe immediately upon landing, because it governs Qi, the root of life. When the Liver develops, one can see; when the Spleen develops, one can eat; when the Heart develops, one can laugh and speak; when the Kidney develops, one can walk and stand. When a person reaches maturity and wisdom teeth grow, all developed organs are complete. The Lung develops first and decays last. Thus, as long as one breath remains, death does not occur. (*Yi Can*)
[Large Intestine]
The Large Intestine is the Official of Transmission, from which transformation arises. The Hui Chang (Looping Intestine) is at the navel, looping right sixteen times, four cun wide, one cun in diameter (plus one-third cun), two zhang one chi long, receiving one dou of grain and seven sheng half of water. The Guang Chang (Broad Intestine) attaches to the spine to receive the Hui Chang, being the path for waste, eight cun wide, two cun in diameter (plus two-thirds cun), two chi eight cun long, receiving nine sheng three he and one-eighth he of grain. This channel has abundant Qi and abundant Blood. *Nan Jing* states: The Large Intestine weighs two jin twelve liang, the anus weighs twelve liang. Hui Chang is named for its looping. Guang Chang is the larger part of the Hui Chang; the Rectum is the end of the Guang Chang, connecting to the anus, which is the posterior gate of the grain path, also called Po Men. (Li Shicai)
[Stomach]
The Stomach is the Official of the Granary, from which the five flavors arise. It is the Sea of Water, Grain, Qi, and Blood. The Stomach is one chi five cun wide, five cun in diameter, two chi six cun long, holding three dou five sheng of water and grain in its curved space. It usually retains two dou of grain and one dou five sheng of water. This channel has abundant Qi and abundant Blood. *Nan Jing* states: The Stomach weighs two jin fourteen liang. (Li Shicai)
The Stomach is in the abdomen, like fire in a stove; grain is outside the abdomen (before entering), like firewood outside the stove. Firewood does not burn without the fire in the stove, so Grain Qi needs Stomach Qi to rot/transform it; Fire does not easily extinguish without firewood outside the stove, so Stomach Qi needs Grain Qi to fill it. Ultimately, fire burning wood is to change its substance as a beginning. After transformation, it takes the other's substance to aid my function. Wood in the stove, burning the wood's momentum, is all Fire momentum. Grain in the abdomen, transforming Grain Qi, is all Stomach Qi. When the wood and fire combine in blazing continuity, there is a rising and clustering phenomenon, misty and emitting flames, filling the stove; this is the Zhong Qi (Middle Qi) of the Stomach family. Stomach Qi refers to the Fu organ; Zhong Qi refers to the Jiao. Whatever fire can cook and transform, making the Qi in the pot full and steaming, able to rise and overflow, is the power of the flame. When flame power arrives, the Qi in the pot is sufficient. The Qi in the pot is the Qi of Danzhong in the human body. What is described as spreading to the six Fu and harmonizing the five Zang is this Qi penetrating up to the Huagai (Canopy/Lung), which the Lung uses to distribute throughout the body. Therefore, whenever Lung Qi is deficient, it is a lack of Danzhong Qi. A lack of Danzhong Qi is a weak flame at the bottom of the pot. To make the flame vigorous, the fire must be sufficient. To make the fire sufficient, wood must be added. Wood means Grain. Grain enters Yin, grows Qi in Yang, so cherishing this Grain is non-Yang what? However, what is the Yang Qi in the Stomach? I say: Yang Qi and Stomach Qi are one divided into two, two united into one. Stomach Qi is seen from the aspect of dispersing; although dispersing, it only has form. Yang Qi is seen from the aspect of containing; although containing, its use is infinite. Ultimately, Yang Qi is the nature endowed in the Stomach, like the heat of fire. Fire nature is hot, so if the bottom of the pot is hot, everywhere in the pot without fire is hot. Fire cannot transform everything non-fire into fire, but the heat of fire nature can transform everything non-hot into hot. So, sufficient Grain Qi means sufficient Stomach Qi, which is the latter step; sufficient Yang Qi means transformed Grain Qi, which is the former step. Just as fire is about to transform, the non-hot becoming hot must first transform this wood from non-fire to fire. Therefore, the Yang here specifically belongs to the Stomach. It is not viewed opposite to Yin. It is the Stomach's capacity to command the five Zang and six Fu. The Spleen, as an organ, merely transports the fluids for the Stomach. Normally, it stands opposite to the Stomach, but here, it acts like the tool used to add/remove and fan the firewood at the junction of wood and fire. Fire does not blaze without fanning; the Stomach does not transform without digestion and vigorous movement. Therefore, speaking of Stomach Qi internally includes Spleen Qi. (Cheng Jiaoqian)
[Spleen]
The Spleen is shaped like a sickle, sharing a membrane with the Stomach, attached to the left Shu point above it. It is below the eleventh vertebra, moves when hearing sound, grinds the Stomach, and governs transportation and transformation. It corresponds to the Flesh, its brilliance is in the lips, and it opens into the Mouth. This channel has abundant Qi and little Blood. *Nan Jing* states: The Spleen weighs two jin three liang, three cun wide and flat, five cun long, with half a jin of scattered paste, governing enclosing Blood, warming the five Zang, and storing Yi and Zhi. Spleen and Stomach belong to Earth, both having the character Tian (Field); the Stomach is central, and the Tian character is central; the Spleen is on the right, and the Tian character is also slightly right. (Li Shicai)
The reason the Spleen digests water and grain is not like a mill grinding rice or a pestle pounding grain. It is by inhaling Qi, preventing food from falling. Food entering the Stomach has Qi and Substance. Substance wants to go down, Qi wants to go up. Steaming with Stomach Qi, half of the Qi-Substance stays, half goes. With one inhalation of Spleen Qi, Stomach Qi is assisted, and the essence of food is retained. As for what has substance but no Qi, it is allowed to leave; the幽门 (Pylorus) opens, and dregs are discarded. (*Yi Can*)
[Heart]
The Heart is the Official of the Sovereign, from which Shen (Spirit/Mind) arises. The Heart is below the Lung tube, above the diaphragm, attached to the fifth thoracic vertebra. This channel often has little Blood and abundant Qi. It corresponds to the Vessels, its brilliance is in the complexion, and it opens into the Tongue. *Nan Jing* states: The Heart weighs twelve liang, has seven holes and three hairs inside, holds three he of essence juice, governs the storage of Shen. The Heart is pointed and round, shaped like a lotus stamen, with holes inside, varying in number, to guide True Heaven Qi. There are no openings below, connecting to the tongue above, with four systems in total to connect to the four Zang. Outside the Heart is yellow-red fat wrapping, which is the Pericardium. Below the Heart is the diaphragm, connecting around the spine and ribs, shielding turbid Qi so it does not steam up to the Heart and Lung. (Li Shicai)