《阴阳别论》云女子胞，《气厥论》云胞移热于膀胱，《五味篇》云冲脉、任脉，皆起于胞中。凡此
“胞”字，皆音包，以子宫为言也。《灵枢》云膀胱之胞薄以懦。音抛，以溲脬为言也。胞音有二，而字则相
同，奈何后人不解其意，俱读为包，反因经语遂认膀胱与胞为二物，故在《类纂》则曰∶膀胱者，胞之室。
王安道则曰∶膀胱为津液之腑。又有“胞居膀胱之室”之说，甚属不经。夫膀胱即脬，脬即膀胱也。焉得
复有一物，居膀胱之内？以致后学之疑。
人身之病，变端无穷。其治法则千态万状，有不可以一例拘者。丹溪之治病也，总不出乎气、血、痰三
者。三者之中，又多兼郁。气用四君子，血用四物汤，痰用二陈汤，郁立越鞠丸，以为定法。王节斋极言之。
而庸工学步邯郸，亦遂执此，以为医之能事尽此矣。夫丹溪之言，不过挈其大纲论之耳！若谓气病治
气，血病治血，痰病治痰，郁病治郁，医又何难哉？
《金匮要略》论大便下血，分粪前为近血，粪后为远血。此以血来有迟早，而分远近，未尝主于心
肺、肾肝之所出为远近也。丹溪乃言血在粪后者，出于心肺，心肺在上，故血来迟；血在粪前者，出于肾肝，肾肝在下，
故血来早。夫心主血，肺则主乎气矣；肝藏血，肾则藏乎精矣。大便所下之血，本于湿热之气，伤于大肠而为病。此血
总属大肠经来，故人有终年患之，而不见其形痿体惫者。此湿热之邪，而非四脏所伤之血。若四脏有伤，而频下无度，
必心肺损而色败，肾肝损而形痿，而可以云无患乎？故以便下之血，以先后分远近则可，以便下之血分心肺与肾
肝，则凿矣！
《阴阳别论》中提到的“女子胞”，《气厥论》中说的“胞移热于膀胱”，以及《五味篇》中讲的冲脉、任脉都起于“胞中”。凡是这些“胞”字，读音均为“包”，指的是子宫。《灵枢》中说“膀胱之胞薄以懦”，这里的“胞”读音为“抛”，指的是储存尿液的脬（即膀胱）。虽然“胞”字的读音有两种，但字形相同，为什么后人不能理解其中的含义，全都读作“包”音，反而因为经文的话语，误认为膀胱和胞是两个不同的物体？因此在《类纂》中说：“膀胱是胞的居室。”王安道则说：“膀胱是津液之腑。”又有“胞居住在膀胱的居室里”的说法，这非常荒谬不经。其实膀胱就是脬，脬就是膀胱，怎么还能再有一个物体居住在膀胱内部呢？这导致了后学者的疑惑。
人体的疾病，变化端绪无穷无尽。其治疗法则千态万状，不能用一种固定的模式来拘泥限制。朱丹溪在治疗疾病时，总离不开气、血、痰这三者。在这三者之中，又多兼有郁滞。气病使用四君子汤，血病使用四物汤，痰病使用二陈汤，郁证设立越鞠丸，以此作为定法。王节斋对此极力推崇。然而平庸的医生模仿邯郸人走路（比喻机械模仿），也就固执地认为医学的能事仅仅到此为止了。其实丹溪的话，不过是提纲挈领地论述罢了！如果说气病就治气，血病就治血，痰病就治痰，郁病就治郁，那做医生又有什么困难呢？
《金匮要略》在论述大便下血时，将粪便之前的出血称为近血，粪便之后的出血称为远血。这是根据血液排出的时间先后早晚来区分远近，并没有主张以心肺或肾肝作为远近的来源。朱丹溪却认为，血液在粪便之后的，来源于心肺，因为心肺位置在上，所以血液排出得晚；血液在粪便之前的，来源于肾肝，因为肾肝位置在下，所以血液排出得早。其实心主血，肺主气；肝藏血，肾藏精。大便所下的血，根本原因在于湿热之气损伤大肠而致病。这种血总是属于大肠经来的，所以有人常年患此病，却不见身体消瘦疲惫。这是因为湿热之邪所致，而非四脏受损导致的出血。如果四脏受到损伤，频繁下血没有节制，必定会导致心肺受损而面色败坏，肾肝受损而形体消瘦，这怎么能说没有祸患呢？因此，根据便血的先后顺序来区分远近是可以的，但如果根据便血来区分是出自心肺还是肾肝，那就太牵强附会了！
The *Yin Yang Bie Lun* (Treatise on the Distinctions of Yin and Yang) mentions the "Zigong Bao" (Uterus/Bladder). The *Qi Jue Lun* (Treatise on Qi Reversal) states that "heat from the Bao transfers to the Bladder." The *Wu Wei Pian* (Chapter on Five Flavors) states that the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) both originate from within the "Bao." In all these instances, the character "Bao" is pronounced as "bao" (package), referring to the **Zigong** (Uterus). The *Ling Shu* (Spiritual Pivot) states: "The Bao of the Bladder is thin and weak." Here, "Bao" is pronounced as "pao," referring to the **Niao Pao** (Urinary Bladder). Although there are two pronunciations for the character "Bao," the written form is identical. Why did later scholars fail to understand its meaning, reading it all as "bao," and consequently, due to the scriptural language, mistaking the Bladder and the Bao as two distinct entities? Thus, in the *Lei Zuan*, it is stated: "The Bladder is the chamber of the Bao." Wang Andao stated: "The Bladder is the Fu organ of Body Fluids." There is also the theory that "the Bao resides in the chamber of the Bladder," which is highly absurd and baseless. In fact, the Bladder is the Pao, and the Pao is the Bladder. How can there be another object residing inside the Bladder? This has caused confusion among later students of medicine.
Diseases of the human body have infinite variations. Their treatment principles are myriad and diverse, and cannot be constrained by a single rule. When Zhu Danxi treated diseases, he generally focused on only three factors: **Qi** (Vital Energy), **Blood**, and **Phlegm**. Among these three, **Yu** (Stagnation) was often involved. For Qi disorders, he used **Sijunzi Tang** (Four Gentlemen Decoction); for Blood disorders, **Siwu Tang** (Four Substance Decoction); for Phlegm disorders, **Erchen Tang** (Two Aged Decoction); and for Yu stagnation, he established **Yueju Wan** (Relieve Depression Pill) as fixed methods. Wang Jiezhai praised this extensively. However, mediocre physicians, imitating mechanically like the people of Handan, came to believe that medical expertise ends here. In truth, Danxi's words were merely a general outline! If one simply says that Qi disorders are treated with Qi-regulating methods, Blood disorders with Blood-nourishing methods, Phlegm disorders with Phlegm-resolving methods, and Yu disorders with Stagnation-relieving methods, then how difficult would it be to practice medicine?
In the *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet), regarding hematochezia (blood in stool), bleeding before defecation is classified as **Jin Xue** (Near Blood), and bleeding after defecation as **Yuan Xue** (Far Blood). This classification is based on the timing of blood expulsion, not on the assumption that the source determines nearness or distance (e.g., Heart/Lung vs. Kidney/Liver). Zhu Danxi, however, argued that blood appearing after stool originates from the Heart and Lung; since the Heart and Lung are located superiorly, the blood appears late. Blood appearing before stool originates from the Liver and Kidney; since the Liver and Kidney are located inferiorly, the blood appears early. In fact, the Heart governs Blood, while the Lung governs Qi; the Liver stores Blood, and the Kidney stores Essence. The blood expelled in stool fundamentally results from Damp-Heat injuring the Large Intestine. This blood belongs to the Large Intestine Meridian. Therefore, some patients suffer from this condition for years without wasting away or becoming emaciated. This indicates that the pathogen is Damp-Heat, not bleeding caused by injury to the Four Zang organs. If the Four Zang organs were injured, causing frequent and uncontrolled bleeding, it would inevitably lead to damage of the Heart and Lung (manifesting as sallow complexion) and damage of the Liver and Kidney (manifesting as physical emaciation). Could such a condition be considered harmless? Therefore, using the sequence of blood expulsion to distinguish between Near and Far blood is acceptable, but attributing the blood specifically to the Heart/Lung or Liver/Kidney based solely on this sequence is overly speculative and forced.