雷真君曰∶五脏六腑，人所知也。然而，五脏不止五，六腑不止六，人未之知也。心肝脾肺肾，此五
脏也。五脏之外，胞胎亦为脏。虽胞胎系妇人所有，然男子未尝无胞胎之脉。其脉上系于心，下连于
肾，此脉乃通上通下，为心肾接续之关。人无此脉，则水火不能相济，下病则玉门不关，上病则怔忡不宁
矣。若妇人上病，与男子同，下病则不能受妊。是生生之机属阴，而藏于阳，实另为一脏也。然既为一脏，
何以不列入五脏之中？因五脏分五行，而胞胎居水火之两歧。不便分发，所以止言五脏而不言六脏也。
或疑胞胎既是一脏，不列入五脏之中，何以千古治病者，不治胞胎，竟得无恙，是胞胎亦可有可无之脉，其
非五脏之可比，而不知非也。盖胞胎不列入五脏，亦因其两歧。故病在上则治心，而心气自通于胞胎之
上；病在下则治肾，而肾气自通于胞胎之下。故不必更列为一脏，而非胞胎之不为脏也，或又疑女子
有胞胎以怀妊，以胞胎为一脏固宜，而男子亦曰有胞胎，其谁信之。
不知男子之有胞胎，论脉之经络，而非胞之有无也。于心之膜膈间，有一系下连于两肾之间，与
妇人无异，惟妇人下大而上细，男子上下俱细耳，妇人下有口，而男子下无口为别。
此脉男女入房。其气下行，而妇人之脉，其口大张，男子泄精，直射其口，而胞胎之口始闭
而受妊矣。若男子精不能射，或女子气不下行，或痰塞，或火烧，或水冷，其口俱不敢开，断不能
受妊。此胞胎之为一脏甚重也。至小肠、大肠、膀胱、胆、胃、三焦，此六腑也。六腑外，更有
膻中，亦一腑也。膻中，即心包络，代君火司令者也。膻中与心，原为一脏一腑。两相表里，今独称
心而遗膻中，非膻中不可为腑。尊心为君火，不得不抑膻中为相火也。或曰千古不治膻中，何以
治心而皆效。不知心与膻中为表里，表病则里亦病，故治里而表自愈，况膻中为脾胃之母，土非火
不生，心火不动。必得相火之往来以生之，而后胃气能入，脾气能出也。膻中既为脾胃母，谓不足当
一腑之位乎。此膻中之为一腑，人当留意。
张真君曰∶六脏七腑，今日始明，真一快事。
（尝论五脏各相生相克，实各相成。一经之病，每兼数经以治，此经之邪。或向别经而求，故用
药不得胶柱，过于区别，然论其大概，亦不可混。肺为金脏，其质娇，畏寒畏热，而过寒过热之药，不
可以之治肺也。脾为土脏，其质浓。可寒可热，而偏寒偏热之药，无不可以之治脾也。心为火脏，体居
上，忌用热，其有以热药治心者，乃肾虚而坎不交离，本肾病而非心病也，肾为水脏。体居下，忌用寒，
其有以寒药治肾者，乃心实而阳亢烁阴，本心病而非肾病也。至于肝为木脏。木生于水，其源从癸，火以
木炽，其权挟丁，用热不得远寒，用寒不得废热，古方治肝之药，寒热配用，反佐杂施，职此故也。其
五脏之不同如此，谨附志以俟后来者之鉴诸。李子永识。）
雷真君说：五脏六腑，是世人所熟知的。然而，五脏并不止于五个，六腑也不止于六个，这是人们所不知道的。心、肝、脾、肺、肾，这称为五脏。在五脏之外，胞胎（子宫及附属脉络）也属于脏。虽然胞胎主要与妇人相关，但男子并非没有胞胎的脉络。这条脉络上连于心，下连于肾，它是贯通上下、作为心肾交接关隘的脉络。人如果没有这条脉络，则水火不能相互济助，下部病变则前阴失守，上部病变则心悸怔忡不安。如果妇人上部患病，与男子相同；下部患病则无法受孕。生生之机归属于阴，而藏于阳，实际上它另成一脏。既然是一脏，为何不列入五脏之中？因为五脏对应五行，而胞胎居于水火的分界处，不便强行分配归属，所以只说五脏而不说六脏。有人怀疑：胞胎既然是一脏，不列入五脏之中，为什么千古以来的治病者，不直接治疗胞胎，却能让人安然无恙？难道胞胎是可以有也可以无的脉络吗？其实并非如此。这是因为胞胎因处于两歧之地而未列入五脏。所以病在上部则治心，心气自然通达于胞胎之上；病在下部则治肾，肾气自然通达于胞胎之下。因此不必再将其列为独立的一脏，但这并不意味着胞胎不是脏。又有人怀疑：女子有胞胎以怀胎，称胞胎为一脏固然适宜，但男子也说有胞胎，谁会相信呢？
不知道男子所说的“有胞胎”，是指脉的经络而言，而非指胞体的有无。在心之膜膈之间，有一系向下连接于两肾之间，这与妇人无异，只是妇人下部宽大而上部细小，男子上下都细小罢了。妇人有下口，而男子下无口，这是区别所在。
此脉络在男女行房时，其气下行。妇人的脉口张大，男子泄精，直射其口，胞胎的口才闭合而受孕。如果男子精气不能射出，或妇人气不下行，或有痰阻塞，或火邪灼烧，或水冷宫寒，其口都不敢张开，绝对不能受孕。可见胞胎作为一脏是非常重要的。至于小肠、大肠、膀胱、胆、胃、三焦，这称为六腑。在六腑之外，还有膻中（心包络），也是一腑。膻中即心包络，代替君主之火行使职权。膻中与心，原本是一脏一腑，两者互为表里。现在唯独称心而遗漏膻中，并非膻中不可以为腑。尊崇心为君火，不得不压抑膻中为相火。有人说：千古以来不治疗膻中，为何治疗心都能见效？不知道心与膻中互为表里，表有病则里也有病，所以治疗里（膻中/心包）而表（心）自然痊愈。况且膻中是脾胃之母，土非火不生，心火不动，必须得到相火的往来资助才能生成，而后胃气能入，脾气能出。膻中既然是脾胃之母，难道不足以当一腑之位吗？对于膻中作为一腑这一点，人们应当留意。
张真君说：六脏七腑，今天才明白，真是件痛快的事。
（曾论述五脏各相生相克，实则各相辅相成。一经有病，往往兼治数经，此经的邪气，有时向别经求治，所以用药不可拘泥固执，过于区分界限，然而论其大概，也不可混淆。肺为金脏，其质娇嫩，畏寒畏热，而过寒过热的药，不可以用来治肺。脾为土脏，其质浓厚，可寒可热，偏寒偏热的药，没有不可以用来治脾的。心为火脏，体居上部，忌用热药，那些用热药治心的，其实是肾虚导致坎离不交，本是肾病而非心病。肾为水脏，体居下部，忌用寒药，那些用寒药治肾的，其实是心实导致阳亢烁阴，本心病而非肾病。至于肝为木脏，木生于水，其源从癸水而来，火借木势炽盛，其权挟丁火，用热药不得远离寒药，用寒药不得废弃热药，古方治肝的药，寒热配伍使用，反佐杂施，就是因为这个缘故。五脏的特性不同如此，谨附记于此，以等待后来者的借鉴。李子永识。）
Lei Zhenjun said: The five zang organs and six fu organs are known to people. However, the five zang organs are not limited to five, and the six fu organs are not limited to six; this is unknown to people. Heart, liver, spleen, lung, and kidney—these are the five zang organs. Outside these five zang organs, the Bao Tuo (uterus and associated meridians) also belongs to the category of zang organs. Although the Bao Tuo is primarily associated with women, men do not lack the meridians of the Bao Tuo either. This meridian connects upward to the heart and downward to the kidney; it is a meridian that penetrates both upper and lower parts, serving as the pass between the heart and kidney. If a person lacks this meridian, water and fire cannot mutually assist each other. Disease in the lower part leads to the failure of the external genitalia to close, while disease in the upper part leads to palpitations and restlessness. If a woman suffers from disease in the upper part, it is the same as in men; if she suffers from disease in the lower part, she cannot conceive. The mechanism of life generation belongs to yin but is hidden within yang; in reality, it constitutes another zang organ. Since it is one zang organ, why is it not listed among the five zang organs? Because the five zang organs correspond to the five elements, while the Bao Tuo resides at the bifurcation of water and fire, making it inconvenient to distribute its affiliation. Therefore, only five zang organs are mentioned, not six. Some may doubt: since the Bao Tuo is a zang organ and is not listed among the five zang organs, why have healers throughout history treated patients without directly treating the Bao Tuo, yet achieved health? Is the Bao Tuo a meridian that can be present or absent? In fact, this is incorrect. The reason the Bao Tuo is not listed among the five zang organs is precisely because of its bifurcated nature. Thus, when disease is in the upper part, the heart is treated, and the heart qi naturally communicates with the upper part of the Bao Tuo; when disease is in the lower part, the kidney is treated, and the kidney qi naturally communicates with the lower part of the Bao Tuo. Therefore, there is no need to list it as an independent zang organ, but this does not mean the Bao Tuo is not a zang organ. Others may doubt: women have the Bao Tuo for pregnancy, so calling it a zang organ is appropriate; but saying men also have a Bao Tuo—who would believe it?
One should not know that the "having a Bao Tuo" in men refers to the meridians of the vessels, not the physical presence or absence of the womb. Between the membrane and diaphragm of the heart, there is a connection extending downward to connect between the two kidneys, which is no different from women. Only women have a wide lower part and a narrow upper part, whereas men are narrow both above and below. Women have an opening at the lower end, while men do not; this is the distinction.
During sexual intercourse for both men and women, the qi descends. In women, the meridian opening widens significantly. When men ejaculate, the semen shoots directly into this opening, causing the opening of the Bao Tuo to close and receive conception. If men's essence cannot be ejected, or women's qi does not descend, or phlegm blocks the path, or fire burns, or cold water chills, the opening will not dare to open, and conception absolutely cannot occur. This shows that the Bao Tuo as a zang organ is very important. As for the small intestine, large intestine, bladder, gallbladder, stomach, and San Jiao (Triple Burner), these are the six fu organs. Outside these six fu organs, there is also Dan Zhong (Pericardium), which is also a fu organ. Dan Zhong is the Xin Bao Luo (Pericardium), acting on behalf of the Monarch Fire to command duties. Dan Zhong and the heart were originally one zang and one fu organ, mutually exterior and interior. Now, only the heart is called by name, omitting Dan Zhong; this is not because Dan Zhong cannot be a fu organ. Honoring the heart as Monarch Fire, one must suppress Dan Zhong as Minister Fire. Some say: throughout history, Dan Zhong has never been treated directly, yet treating the heart always yields results. One does not know that the heart and Dan Zhong are exterior and interior; if the exterior is diseased, the interior is also diseased. Therefore, treating the interior makes the exterior heal itself. Moreover, Dan Zhong is the mother of the spleen and stomach. Earth cannot grow without fire; if the heart fire does not move, it must obtain the interaction of minister fire to generate it, after which stomach qi can enter and spleen qi can exit. Since Dan Zhong is the mother of the spleen and stomach, can it be said that it is unworthy of the position of a fu organ? People should pay attention to the fact that Dan Zhong is a fu organ.
Zhang Zhenjun said: Six zang organs and seven fu organs are clarified today; truly a joyful matter.
(Previously discussed that the five zang organs generate and overcome each other, actually supporting each other. A disease in one meridian often involves treating several meridians together; the pathogen of this meridian may seek treatment through other meridians. Therefore, medication should not be rigid or overly differentiated, yet generally speaking, they should not be confused. The lung is a metal zang organ; its substance is delicate, fearing both cold and heat. Medicines that are excessively cold or hot cannot be used to treat the lung. The spleen is an earth zang organ; its substance is dense. It can tolerate both cold and heat; medicines that are slightly cold or hot can all be used to treat the spleen. The heart is a fire zang organ; its location is superior, and it forbids the use of hot medicines. Those who use hot medicines to treat the heart are actually treating kidney deficiency where Kan and Li do not intersect; this is fundamentally a kidney disease, not a heart disease. The kidney is a water zang organ; its location is inferior, and it forbids the use of cold medicines. Those who use cold medicines to treat the kidney are actually treating heart excess where yang hyperactivity scorches yin; this is fundamentally a heart disease, not a kidney disease. As for the liver, a wood zang organ: wood is born from water, its source comes from Gui Water; fire intensifies through wood, its power carries Ding Fire. When using hot medicines, one must not stay far from cold medicines; when using cold medicines, one must not abandon hot medicines. Ancient prescriptions for treating the liver use a combination of cold and hot medicines, employing counter-assistance and mixed administration, due to this reason. The differences among the five zang organs are thus. I record this carefully for the reference of future generations. Li Zi Yong noted.)