《内经》之论形体，头足腹背，经络脏腑，详矣，而独未总论夫形体之大纲，不揣鄙陋补之。
人之形体，顶天立地，端直以长，不偏不倚，木之象也。在天为元，在五常为仁，是天以仁付之人
也，故使其体直，而麟凤龟龙之属莫与焉。孔子曰∶人之生也直，罔之生也幸而免，蘧筱戚施，
直之对也。程子谓生理本直，味本字之义。盖言天以本直之理，生此端直之形，人自当行公直之行
也，人之形体，无鳞介毛羽，谓之 虫。 者，土也。土主信，是地以信付之人也。人之受天之仁，
受地之信，备健顺五常之德，而有精、神、魂、魄、心，意、志、思、智、虑，以行孝、悌、忠、信，以期不负
天地付畀之重，自别麟凤龟龙之属。故孟子曰∶万物皆备于我矣。又曰∶惟圣人然后可以践形。
《孝经》曰∶天地之道，人为贵。人可不识人之形体以为生哉！医可不识人之形体以为治哉！
天地化生万物，人为至贵，四海之大，林林总总，孰非母产。然则母之产子也，得天地、四时、日
月、水火自然之气化，而亦有难云乎哉？曰∶人为之也。产后偶有疾病，不能不有赖于医。无如医
者不识病，亦不识药；而又相沿故习，伪立病名；或有成法可守者而不守，或无成法可守者，而妄生议
论；或固执古人一偏之论，而不知所变通；种种遗患，不可以更仆数。夫以不识之药，处于不识之
病，有不死之理乎？其死也，病家不知其所以然，死者更不知其所以然，而医者亦复不知其所以然，
呜呼冤哉！瑭目击神伤，作解产难。
《黄帝内经》中关于形体的论述，涵盖了头、足、腹、背以及经络和脏腑，已经非常详尽了，但唯独没有总括论述形体的大纲，我不自量力，尝试加以补充。
人的形体，头顶天脚立地，端正挺直而修长，不偏不倚，这是“木”的意象。在天上对应“元”，在五常（仁、义、礼、智、信）中对应“仁”，这是上天将“仁”赋予给人，所以使人的身体正直，而麒麟、凤凰、乌龟、龙这类动物则不能与之相比。孔子说：“人因为正直而生，不正直的人也能生存，那是侥幸免祸。”蘧瑗（qú yuàn）、戚施（qī shī，指驼背或口吃之人）是“直”的对立面。程子认为生理本性本是直的，体味这个字的含义。大概意思是说，上天以原本正直的道理，生出这端正挺直的形体，人自然应当践行公正直率的品行。
人的形体，没有鳞片、甲壳、毛发、羽毛，被称为“虫”。这里的“虫”字，五行属“土”。土主“信”，这是大地将“信”赋予给人。人承受了上天的“仁”，承受了大地的“信”，具备了健顺五常（仁、义、礼、智、信）的德行，并且拥有精、神、魂、魄、心、意、志、思、智、虑这些精神意识活动，以此来践行孝、悌、忠、信，以期不辜负天地托付的重任，从而区别于麒麟、凤凰、乌龟、龙这类动物。所以孟子说：“万物的一切道理都具备在我身上。”又说：“只有圣人才能充分实现人的形体潜能。”《孝经》说：“天地的规律，人是尊贵的。”人怎能不认识人的形体来维持生命呢！医生怎能不认识人的形体来进行治疗呢！
天地化生万物，人是至高珍贵的，四海之内，众多生灵，哪一个不是母亲所生？既然如此，母亲生育孩子，得到的是天地、四季、日月、水火自然之气化的作用，难道有什么难处吗？回答说：这是人为造成的。产后偶尔出现疾病，不能不依赖医生。无奈的是，医生不认识病，也不认识药；而且沿袭旧的习俗，虚假地设立病名；有的有固定法则可以遵循却不遵循，有的没有固定法则可以遵循，却胡乱发表议论；有的固执于古人片面的理论，而不知道变通；种种遗留的祸患，数不胜数。用不认识的药，去治不认识的病，哪有不死人的道理呢？病人死了，家属不知道其中的原因，死者更不知道其中的原因，医生也不知道其中的原因，唉，真是冤枉啊！吴瑭（鞠通）亲眼目睹，心中悲痛，于是写下这篇《解产难题词》。
The *Neijing* (Yellow Emperor's Inner Classic) discusses the human form, detailing the head, feet, abdomen, back, meridians, and zang-fu organs, which is quite comprehensive. However, it lacks a general overview of the main outline of the human form. Presuming my own limitations, I attempt to supplement this.
The human form stands with its head reaching the sky and feet on the earth, upright, straight, and long, neither biased nor leaning; this is the image of Wood (Mu). In heaven, it corresponds to Yuan (Primal Qi); in the Five Constant Virtues (Ren, Yi, Li, Zhi, Xin), it corresponds to Ren (Benevolence). This signifies that Heaven has endowed humans with Benevolence, thus making their bodies upright, unlike creatures such as qilin, fenghuang, turtles, or dragons. Confucius said: "Humans live because of uprightness; those who are not upright survive only by luck." Qu Yuan and Qishi (terms for physical deformities like hunchbacks) represent the opposite of uprightness. Master Cheng stated that the principle of life is inherently upright; one should ponder the meaning of this character. It implies that Heaven generates this upright form through the principle of inherent uprightness, and thus humans ought to practice fair and upright conduct.
The human form lacks scales, shells, fur, or feathers, and is therefore called "chong" (insect/worm). The character "chong" belongs to Earth (Tu). Earth governs "Xin" (Trustworthiness/Integrity), signifying that Earth has endowed humans with Trustworthiness. Humans receive Ren (Benevolence) from Heaven and Xin (Trustworthiness) from Earth, possessing the virtues of the Five Constants (Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness) characterized by strength and compliance. They possess Jing (Essence), Shen (Spirit), Hun (Ethereal Soul), Po (Corporeal Soul), Xin (Heart/Mind), Yi (Intent), Zhi (Will), Si (Thought), Zhi (Wisdom), and Lv (Deliberation), to practice Xiao (Filial Piety), Ti (Fraternal Duty), Zhong (Loyalty), and Xin (Trustworthiness), thereby fulfilling the heavy responsibility entrusted by Heaven and Earth, distinguishing themselves from qilin, fenghuang, turtles, and dragons. Thus, Mencius said: "All things are complete within me." He also said: "Only then can a sage fully realize the potential of the human form." The *Classic of Filial Piety* states: "Among all things created by Heaven and Earth, humans are the most precious." How can humans fail to understand the human form to sustain life? How can physicians fail to understand the human form to provide treatment?
Heaven and Earth transform and generate all things, and humans are the most precious. Within the four seas, countless beings exist, yet none are not born of mothers. Therefore, when a mother gives birth, she utilizes the natural qi transformation of Heaven, Earth, the Four Seasons, Sun, Moon, Water, and Fire. Is there any difficulty? The answer is: No, the difficulties arise from human actions. Occasionally, diseases occur postpartum, necessitating reliance on physicians. Regrettably, physicians often do not understand the disease nor the herbs; furthermore, they follow outdated customs and fabricate disease names. Some ignore established methods that should be followed, while others make baseless arguments where no established method exists. Some rigidly adhere to partial theories of ancient masters without knowing how to adapt them. These various causes of harm are too numerous to count. Using unfamiliar herbs to treat unfamiliar diseases, how could death not occur? When patients die, the families do not know why, the deceased certainly do not know why, and the physicians also do not know why. Alas, what an injustice! Wu Tang (Jutong), witnessing this with a sorrowful heart, wrote this *Explanation of Difficulties in Childbirth*.