唇至齿，长九分。齿至会厌深三寸半，大容五合。舌重十两，长七寸，广二寸半。咽门重
十两，广二寸半，至胃长一尺六寸。（难经曰∶重十二两。）喉咙，难经曰∶重十二两，广二寸，长一
尺二寸，计九节。肠胃，自胃至肠总长五丈八尺四寸，受水谷九斗二升一合合之大半。自
唇所入，至肛所出，共长六丈四寸四分，小大回肠，共三十二曲。（上义俱出肠胃篇，详藏象类二十六。）
尝计夫人生根本兮由乎元气。表里阳阳兮升降沉浮。出入营运兮周而复始，神机气立兮生化无休。经络兮行乎肌
表，脏腑兮通于咽喉。咽在前，其形坚健；喉在后，其质和柔。
喉通呼吸之气，气行五脏；咽为饮食之道，六腑源头。气食兮何能不乱，主宰者会厌分流。
从此兮下咽入膈，脏腑兮阴阳不侔。五脏者，肺为华盖而上连喉管；肺之下，心包所护而君
主可求。此即膻中，宗气所从。膈膜周蔽，清虚上宫。脾居膈下，中州胃同。膜联胃左，运
化乃功。肝叶障于脾后，胆腑附于叶东。两肾又居脊下，腰间有脉相通。主闭蛰封藏之
本，为二阴天一之宗。此属喉之前窍，精神须赖气充。又如六腑，阳明胃先。熟腐水谷，胃
脘通咽。上口称为贲门，谷气从而散宣。输脾经而达肺，诚脏腑之大源。历幽门之下口，
联小肠而盘旋。再小肠之下际，有阑门者在焉。此泌别之关隘，厘清浊于后前。大肠接其
右，导渣秽于大便；膀胱无上窍，由渗泄而通泉。羡二阴之和畅，皆气化之自然。再详夫脏
腑略备，三焦未言。号孤独之府，擅总司之权。体三才而定位，法六合而象天。上焦如雾
兮，霭氤氲之天气；中焦如沤兮，化营血之新鲜。下焦如渎兮，主宣通乎壅滞；此所以上焦
主内而不出，下焦主出而如川。又总诸脏之所居，隔高低之非类。求脉气之往来，果何如
而相济。以心主之为君，朝诸经之维系。是故怒动于心，肝从而炽。欲念方萌，肾经精沸。
构难释之苦思，枯脾中之生意。肺脉涩而气沉，为悲忧于心内。惟脉络有以相通，故气得
从心而至。虽诸脏之归心，实上系之联肺。肺气何生？根从脾胃。赖水谷于敖仓，化精微
而为气。气旺则精盈，精盈则气盛。此是化源根，坎里藏真命。虽内景之缘由，尚根苗之
当究。既云两肾之前，又曰膀胱之后。出大肠之上左，居小肠之下右。其中果何所藏？蓄坎离之交 。为生气之
海，为元阳之窦。辟精血于子宫，司人生之夭寿。称命门者是也，号天根者非谬。使能知地下有雷声，方
悟得春光弥宇宙。
\r十六络穴图\pt13a93.bmp\r
经脉篇止千五络，平人气象论曰，胃之大络，名曰虚里，是共十六络也。然足太阴络曰公孙，而复有脾
之大络曰大包，足阳明络曰丰隆，而复有胃之大络曰虚里，故诸经之络皆一，而惟脾胃之络皆二。
从嘴唇到牙齿，长度九分。从牙齿到会厌，深度三寸半，容量大约能容纳五合液体。舌头重十两，长七寸，宽二寸半。咽门重十两，宽二寸半，直到胃的长度是一尺六寸。（《难经》说：重十二两。）喉咙，《难经》说：重十二两，宽二寸，长一尺二寸，共有九节。肠胃，从胃到肠的总长度是五丈八尺四寸，能容纳水和谷物九斗二升一合又大半合。从嘴唇进入，到肛门排出，总共长六丈四寸四分，包括小肠和大肠（回肠），共有三十二个弯曲。（上述内容均出自《肠胃篇》，详见《藏象类》第二十六卷。）
我曾经思考，人生的根本在于元气。表里阴阳通过升降沉浮来调节。气机出入运行，周而复始，神机与气立相互作用，生化过程永不停息。经络行于肌表，脏腑通达咽喉。咽在前，形态坚固；喉在后，质地柔和。
喉主管呼吸之气，气行于五脏；咽是饮食之道，为六腑的源头。气和食怎能不分开？靠会厌来分流。
从此向下吞咽穿过膈膜，脏腑的阴阳属性不同。五脏中，肺位于最高处如华盖，向上连接喉管；肺之下，有心包保护，君主之官由此可寻。这就是膻中，宗气所出之处。膈膜周围遮蔽，形成清虚的上宫。脾位于膈下，与胃同属中州。膜连接胃的左侧，发挥运化功能。肝脏叶片遮挡在脾脏后面，胆腑附着在肝叶的东侧。两肾又位于脊柱下方，腰部有脉相通。主司闭蛰封藏的根本，是二阴和天一的宗主。这属于喉之前的窍道，精神需要依靠气的充养。又如六腑，阳明胃最先。熟腐水谷，胃脘通连咽喉。上口称为贲门，谷气由此散宣。输送至脾经而达肺，确实是脏腑的大源。经过幽门之下口，连接小肠并盘旋。再往下是小肠的下际，这里有阑门存在。这是泌别清浊的关隘，将清浊分离于前后。大肠接在其右侧，引导渣秽物从大便排出；膀胱没有上窍，通过渗泄作用通泉液。羡慕二阴的和畅，都是气化自然的结果。再详细说说脏腑大致完备，唯独三焦未详述。号称孤独的府，擅长总司大权。体法三才而定位，效法六合而象天。上焦如雾，弥漫氤氲的天气；中焦如沤，化生营血的新鲜。下焦如渎，主要宣通壅滞；所以上焦主内守而不外泄，下焦主排泄如河流。又总括诸脏的位置，区分高低的不同类别。探求脉气的往来，究竟如何相互济助。以心为主君，维系各条经脉。因此愤怒触动于心，肝随之炽盛。欲望念头刚萌生，肾经精气沸腾。构建难以释怀的苦思，使脾中的生机枯竭。肺脉涩而气沉，是因为内心悲忧。只有脉络相通，所以气才能从心到达。虽然诸脏都归属于心，实际上上部系联着肺。肺气从何而生？根源在于脾胃。依赖水谷于敖仓（指胃），化精微而为气。气旺盛则精充盈，精充盈则气盛大。这是化源的根基，坎水中藏着真命。虽然内景的缘由，尚需探究根苗。既然说在两肾之前，又说在膀胱之后。出于大肠之上左，居于小肠之下右。其中到底藏有什么？蓄积坎离之交。作为生气的海，元阳的窦。开辟精血于子宫，主宰人生的夭寿。称其为命门是正确的，号天根并非谬误。如果能知道地下有雷声，方能领悟春光充满宇宙。
【十六络穴图】
经脉篇止于十五络，《平人气象论》说，胃的大络，名叫虚里，这样共是十六络。然而足太阴络叫公孙，却又有一个脾的大络叫大包；足阳明络叫丰隆，却又有一个胃的大络叫虚里，所以各经的络穴都是一个，唯独脾胃的络穴有两个。
From the lips to the teeth, the length is nine *fen*. From the teeth to the epiglottis, the depth is three and a half *cun*, with a capacity of approximately five *he*. The tongue weighs ten *liang*, is seven *cun* long, and two and a half *cun* wide. The entrance to the pharynx weighs ten *liang*, is two and a half *cun* wide, and extends one foot six *cun* to the stomach. (*Nan Jing* states: it weighs twelve *liang*.) The larynx, according to *Nan Jing*: weighs twelve *liang*, is two *cun* wide, one foot two *cun* long, and consists of nine segments. The intestines and stomach, from the stomach to the intestines, have a total length of five zhang eight chi four *cun*, capable of holding water and grain totaling nine dou two sheng one *he* plus more than half. From entry at the lips to exit at the anus, the total length is six zhang four *cun* four *fen*, including the small and large intestines (hui chang), with thirty-two curves. (The above content is derived from the "Chapter on Intestines and Stomach," detailed in "Category of Zang-Fu Images" Volume 26.)
I have pondered that the root of human life lies in Yuan Qi (Original Qi). The interior and exterior, Yin and Yang, regulate through ascending and descending, floating and sinking. Through entering and exiting, circulation operates in a cycle, while Shen Ji (Spirit Mechanism) and Qi Li (Qi Establishment) interact, making biochemical processes ceaseless. Meridians and collaterals run along the muscle surface, while Zang-Fu organs connect to the throat and pharynx. The pharynx is anterior, with a firm structure; the larynx is posterior, with a soft texture.
The larynx governs respiratory Qi, which circulates through the Five Zang organs; the pharynx is the pathway for food and drink, serving as the source of the Six Fu organs. How can Qi and food not be separated? The epiglottis acts as the divider.
From here, swallowing passes downward through the diaphragm, where the Yin and Yang attributes of the Zang-Fu differ. Among the Five Zang, the Lung is at the highest position like a canopy, connecting upward to the laryngeal tube; below the Lung, protected by the Pericardium, the Monarch (Heart) can be sought. This is the Dan Zhong (Chest Center), where Zong Qi (Gathering Qi) originates. The diaphragm surrounds and shields, forming a clear and empty upper palace. The Spleen resides below the diaphragm, sharing the Central Region (Zhong Zhou) with the Stomach. Membranes connect to the left of the stomach, performing transformation and transportation functions. The Liver lobes obscure the rear of the Spleen, and the Gallbladder attaches to the east side of the liver lobes. The two Kidneys reside below the spine, connected by vessels in the waist region. They govern the root of closure, hibernation, and storage, serving as the patriarch of the Two Yin and Tian Yi. This belongs to the anterior orifice of the larynx, where Spirit requires Qi for nourishment. As for the Six Fu organs, the Yangming Stomax comes first. It ripens and decomposes food and drink, with the gastric cavity connecting to the pharynx. The upper opening is called the贲门 (Ben Men / Cardia), where Grain Qi disperses and spreads. It transports to the Spleen meridian and reaches the Lung, truly being the great source of Zang-Fu. Passing through the lower opening of the You Men (Pylorus), it connects to the Small Intestine and spirals. Further down at the lower limit of the Small Intestine, there is the Lan Men (Lanmen / Ileocecal Valve). This is the pass for separating pure from turbid, distinguishing clarity and turbidity front and back. The Large Intestine connects on its right, guiding dregs and filth out via feces; the Bladder has no upper orifice, communicating with fluids through seepage and excretion. Admiring the smooth flow of the Two Yin, all are natural results of Qi transformation. Detailed further, the Zang-Fu are roughly complete, except for the San Jiao (Triple Burner). Known as the lonely organ, it holds the power of general administration. Its form aligns with the Three Powers (San Cai) for positioning, and its function mirrors the Six Directions (Liu He) imitating Heaven. The Upper Burner is like mist, enveloping the atmospheric Qi; the Middle Burner is like fermentation, generating fresh Ying Blood (Nutritive Blood). The Lower Burner is like a ditch, primarily responsible for unblocking stagnation; thus, the Upper Burner governs retention without leakage, while the Lower Burner governs excretion like a river. It also summarizes the locations of various Zang organs, distinguishing high and low categories. Seeking the coming and going of pulse Qi, how do they assist each other? With the Heart as the Ruler, it maintains connections among all meridians. Therefore, anger stirs within the Heart, causing the Liver to blaze. When desires arise, Jing (Essence) in the Kidney meridian boils. Constructing bitter thoughts that cannot be released, it withers the vitality within the Spleen. The Lung pulse becomes choppy and Qi sinks due to sorrow and worry within the heart. Only because meridians are interconnected can Qi reach from the Heart. Although all Zang organs return to the Heart, the upper body is actually linked to the Lung. How is Lung Qi generated? Its root lies in the Spleen and Stomach. Relying on water and grain from the Ao Cang (Stomach), it transforms fine essences into Qi. When Qi is vigorous, Essence is abundant; when Essence is abundant, Qi is prosperous. This is the root of the transformation source, hiding true life within Kan (Water). Although the reasons for internal scenery must be explored, the roots and shoots should be investigated. Since it is said to be in front of the two Kidneys and behind the Bladder, emerging from the upper left of the Large Intestine and residing below the right of the Small Intestine, what does it actually contain? It stores the intersection of Kan and Li. It serves as the sea of generating Qi and the sinus of Original Yang. It opens Jing Blood in the Zi Gong (Uterus) and governs the longevity or premature death of life. Calling it the Ming Men (Gate of Life) is correct; calling it Tian Gen (Heavenly Root) is not false. If one could know that thunder sounds underground, only then would one realize that spring light fills the universe.
[Diagram of the Sixteen Collateral Points]
The Chapter on Meridians stops at fifteen collaterals. *Ping Ren Qi Xiang Lun* states that the great collateral of the Stomach is named Xu Li, making a total of sixteen collaterals. However, the collateral of the Foot Taiyin is named Gongsun, yet there is also a great collateral of the Spleen named Da Bao; the collateral of the Foot Yangming is named Fenglong, yet there is also a great collateral of the Stomach named Xu Li. Thus, the collaterals of all meridians are singular, but those of the Spleen and Stomax are dual.