脏腑内景各有区别。咽、喉二窍同出一腕，喉在前主出，咽在后主吞。喉系坚空，接肺本，为气息之门。咽
系柔空，接胃本，为饮食之路。二者并行，各不相犯。盖饮食必历气口而下，气口有一会厌，每物将咽，会厌即
垂，气口乃闭。言语呼吸则会厌开张，故当食答话，触着喉腕，遂呛而咳矣。喉下为肺，两叶白莹，虚如蜂窠，
下无透窍，吸则满，呼则虚，经谓之华盖，取上覆而下能灌注之义。肺下为心，尖长而圆，色赤，内孔数多寡不
等，上通于舌，下无透窍。心下有包络，即膻中也，象如仰盂，心处其中，寂然不动。脾、胃、肝胆、两肾、膀
胱各有系系于旁，听其臣使。如外邪乘侮，只干包络，心不能犯，犯心死不治。此下有膜膈，与脊胁周回相着，
遮闭浊气，使不得上熏心肺。膈膜之下为肝，肝为血海，有独叶者，有二三叶者，短叶中则胆附焉，胆有绿汁，
藏而不泻，上通于目，下亦无窦，书谓肝窍通目，实胆也。此喉之一窍以成脉络，以奉生身者如此；咽下为胃，
水谷等物一居其所，粮运之关津也。胃左则脾附其上，色元黄，形类刀镰，动则磨胃，食乃消化。胃之左右则小
大肠环回周叠，充满少腹。大肠左侧为膀胱，乃津液之腑，上无入窍，止有下口，全假气化施行，气不能化，则
溲溺不通而病矣。凡胃中腐熟水谷，其精气自胃之上口（曰贲门）传于肺，肺播于诸脉。其渣滓自胃之下口（曰
幽门）传于小肠，至小肠下口（曰阑门）泌别其汁，清者渗出小肠，而渗入膀胱，渣秽之物转入大肠，再停广肠，
始直下。此咽之一窍资培气血、传送糟粕者如此。三焦，据经曰∶上焦如雾，中焦如沤，下焦如渎。又曰∶三焦
者，决渎之官，水道出焉。不轨而荒，惑人探讨，素心人阅愚辨自见。肾有二，精所舍也，生脊膂十四柱下，而
曲附脊旁，形如豇豆相并，色黑，外裹黄膜，内各具白带二条，上条系于心胞，下条过屏翳穴，趋脊骨而通髓海。
两肾俱属水，左为阴水，右为阳水。命门即在两肾曲并中间，主持诸气，陶养真火。男女交媾，先有火会而后情
聚，可见天地生物，火在水之先。第生在先，灭亦在先耳。是故赵养葵全部医书，以真火为宗旨，而加意于命门，
盖欲世之爱身者，毋日夜残贱此火，治病者毋苦寒直泄此火。即使火似有余，缘真水之不足也，毫不敢去火，只
补水以配火。火之不足，亦未必水定有余也，更不须泻水，就于水中补火。明此水火枢要，其脏腑内景可类推矣。
经曰∶纪于水火，余气可知。
脏腑的内部结构各有不同。咽和喉两个孔窍虽然同出于一个部位（此处指咽喉连接处），但喉在前，主要负责呼吸出气；咽在后，主要负责吞咽食物。喉的结构坚实中空，连接肺的根部，是气息进出的门户。咽的结构柔软中空，连接胃的根部，是饮食进入的通道。两者并行运作，互不干扰。因为饮食必须经过气管口下行，气管口有一片会厌软骨，每当物体即将吞咽时，会厌就会下垂，封闭气管口。而在说话或呼吸时，会厌则张开，所以当吃饭时回答别人说话，食物容易误入喉部，导致呛咳。
喉的下方是肺，有两叶，颜色洁白晶莹，内部空虚如同蜂巢，下方没有透气的孔窍，吸气时充满，呼气时变空，经典中称其为“华盖”，取上面覆盖下面能灌注的含义。肺的下方是心，形状尖长而圆，颜色赤红，内部孔洞数量不等，上方连通舌头，下方没有透气的孔窍。心脏外面有包络保护，也就是膻中穴所在区域，形状像倒扣的碗，心脏位于其中，寂静不动。脾、胃、肝胆、两肾、膀胱等脏腑各有系带连接在旁，听从指挥。如果外邪侵犯，只会波及包络，心脏不会直接受犯，一旦心脏受犯，就会死亡且无法治疗。这下面有横膈膜，与脊柱和肋骨周围相连，遮挡封闭浊气，使其不能向上熏蒸心肺。
膈膜以下是肝，肝是血海，有的只有一叶，有的有两三叶，短叶中间附着着胆，胆内藏有绿色胆汁，只贮藏不排泄，上方连通眼睛，下方也没有孔窍，书中说肝窍通目，实际上是胆的作用。这就是喉这一孔窍形成脉络、供养身体的情况；咽的下方是胃，水和谷物等物都停留在其中，是粮食运输的关键关卡。胃的左边附着着脾，颜色黄白，形状像刀镰，运动时研磨胃部，食物才能消化。胃的左右两侧是小肠和大肠环绕重叠，充满小腹。大肠左侧是膀胱，它是津液之腑，上方没有入口，只有下方出口，完全依靠气化作用来运行，如果气不能化，就会导致小便不通而生病。
凡是胃中腐熟消化的水谷，其精微物质从胃的上口（称为贲门）传输给肺，肺将其布散到各条经脉。其渣滓废物从胃的下口（称为幽门）传输给小肠，到达小肠下口（称为阑门）时分离汁液，清的部分从小肠渗出并渗入膀胱，浑浊的废物转入大肠，再停留在广肠（直肠），最后直接排出体外。这就是咽这一孔窍滋养气血、传送糟粕的情况。
关于三焦，根据经典记载：上焦如雾，中焦如沤，下焦如渎。又说：三焦是决渎之官，水道由此而出。如果不遵循规范而荒废探索，会让人迷惑，心地纯正的人阅读我的辨析自然明白。肾有两个，是精气居住的地方，生长在脊柱第十四椎骨之下，弯曲依附在脊柱两旁，形状像豇豆并排，颜色黑，外面包裹着黄色的膜，内部各自具有两条白色的带子，上面的带子连接心包，下面的带子经过屏翳穴，趋向脊骨而通达髓海。两肾都属于水，左边的为阴水，右边的为阳水。命门就在两肾弯曲并排的中间，主持各种气，陶冶养护真火。男女交媾时，先有火的交会然后情欲聚集，可见天地生成万物，火在水之前。只是生得早，灭得也早罢了。所以赵养葵的全部医书，以真火为宗旨，特别注重命门，大概是希望世上爱护身体的人，不要日夜损害这团火，治病的人不要用苦寒药物直泄这团火。即使火看起来有余，也是因为真水不足，绝不敢去火，只补水以配合火。火不足，也未必水一定有余，更不需要泻水，就在水中补火。明白了水火的关键枢纽，其他脏腑的内部结构就可以类推了。经典说：记录了水火的关系，其余的气机变化就可以知道了。
The internal structures of the zang-fu organs are distinct from one another. The pharynx (throat for swallowing) and larynx (windpipe) share a common origin but differ in function: the larynx is anterior and governs exhalation, while the pharynx is posterior and governs ingestion. The larynx is firm and hollow, connecting to the root of the Lung, serving as the gate for breath. The pharynx is soft and hollow, connecting to the root of the Stomach, serving as the pathway for food and drink. They operate in parallel without interfering with each other. Since food and drink must pass down the airway, there is an epiglottis at the entrance of the airway. When swallowing, the epiglottis descends to close the airway. During speech or breathing, the epiglottis opens; thus, speaking while eating may cause food to touch the laryngeal opening, resulting in choking and coughing.
Below the larynx lies the Lung, consisting of two lobes that are white and translucent, internally hollow like a honeycomb, with no perforations below. It fills upon inhalation and empties upon exhalation. The classics refer to it as the "Canopy" (Hua Gai), implying its role in covering above and irrigating below. Below the Lung is the Heart, which is pointed, long, round, and red, with varying numbers of internal openings. It connects superiorly to the tongue and has no perforations inferiorly. Surrounding the Heart is the Pericardium (Bao Luo), also known as Dan Zhong, shaped like an inverted bowl, housing the Heart within, remaining still and motionless. The Spleen, Stomach, Liver, Gallbladder, Kidneys, and Bladder are all attached laterally by their respective ligaments/connections, acting as ministers under command. If external pathogens invade, they only affect the Pericardium; the Heart itself cannot be directly invaded. If the Heart is invaded, death ensues and is incurable.
Below this lies the diaphragm membrane, adhering to the spine and ribs circumferentially, blocking turbid qi from ascending to smoke the Heart and Lungs. Below the diaphragm is the Liver, the Sea of Blood. It may have a single lobe or two to three lobes. The Gallbladder attaches within the shorter lobes, containing green bile, storing but not excreting it. It connects superiorly to the eyes and has no openings inferiorly. Although texts state that the Liver orifice connects to the eyes, it is actually the Gallbladder's function. This describes how the larynx forms meridians and nourishes the body.
Below the pharynx is the Stomach, where water and grain reside, serving as the critical checkpoint for nutrient transport. Attached superiorly on the left of the Stomach is the Spleen, yellowish-white in color and sickle-shaped. Its movement grinds the stomach contents, facilitating digestion. To the left and right of the Stomach, the Small Intestine and Large Intestine coil and overlap, filling the lower abdomen. To the left of the Large Intestine is the Bladder, the Fu organ of Jin-Ye (body fluids). It has no superior inlet, only an inferior outlet, relying entirely on Qi transformation for function. If Qi fails to transform, urine flow stops, leading to disease.
Regarding digestion: the essence extracted from cooked food and drink in the Stomach travels from the upper opening (Jie Gate/Bi Men) to the Lung, which distributes it through the vessels. The dregs travel from the lower opening (You Men/Hui Men) to the Small Intestine. At the lower opening of the Small Intestine (Lan Men/Lan Gate), fluids are separated. The clear portion渗 (seeps) from the Small Intestine into the Bladder, while the turbid waste turns into the Large Intestine, rests in the Chang Chang (Large Intestine/Rectum), and is finally expelled downward. This describes how the pharynx aids in nourishing Qi and Blood and transmitting waste.
As for the San Jiao (Triple Burner), the classics state: "The Upper Burner is like mist, the Middle Burner like fermentation, and the Lower Burner like a ditch." It is also said: "The San Jiao is the official of irrigation, through which water passages flow." Deviating from these norms leads to confusion; those with pure minds will understand upon reading my analysis.
There are two Kidneys, the residence of Jing (Essence). They are located below the 14th thoracic vertebra of the spine, curving along the sides of the spine, resembling kidney beans joined together. They are black in color, wrapped in a yellow membrane, and internally possess two white bands. The superior band connects to the Xin Bao (Pericardium), and the inferior band passes through the Ping Yi acupoint, heading toward the spinal bone to connect with the Sea of Marrow. Both Kidneys belong to Water; the left is Yin Water, and the right is Yang Water. The Ming Men (Gate of Life) lies between the curved junction of the two Kidneys, governing all Qi and cultivating the True Fire. In sexual intercourse, fire meets first before emotions gather, indicating that in the generation of all things by Heaven and Earth, Fire precedes Water. However, since it is born first, it also perishes first. Therefore, Zhao Yangkui’s medical works focus on True Fire and emphasize the Ming Men, hoping that those who cherish their bodies do not damage this fire day and night, and healers do not use bitter-cold herbs to drain this fire. Even if Fire appears excessive, it is due to insufficient True Water; one should never drain Fire but instead tonify Water to harmonize with Fire. If Fire is deficient, Water is not necessarily excessive; one need not drain Water but rather tonify Fire within the Water. Understanding this pivot of Water and Fire allows one to deduce the internal structures of the other zang-fu organs. The classics say: "Recorded are Water and Fire; the rest of the Qi can be inferred."