(此事难知集)
天地之形如卵。横卧于东南西北者。自然之势也。血气营运。故始于手太阴。终于足厥
阴。
坠者。有所凭根据否)曰。大气举之也(大气太虚之元气也)是地如卵黄在其中矣。又曰。地者
。所以载生成之形类也。易曰。坤浓载物德合无疆。信乎天之包地。形如卵焉。故人首之上
为天之天。足之下为地之天。人之浮于地之上。如地之浮于太虚之中也。地之西。始于寅。
终于丑。血之东。根于辛纳于乙。相随往来不息。独缺于干巽为天地之门户也启元子云。戊
土属干。己土属巽。遁甲曰。六戊为天门六己为地户。此之谓也。经云天地者万物之上下。
左右者阴阳之道路。气血者父母也。父母者天地也。血气周流于十二经。总包六子于其中。
六气五行是也。无形者包有形。而天总包地也天左行而西气随之。百川并进而东。血随之
\r脏腑应天本标中气图\pi-i3.bmp\r
脏腑经络之标本本藏府为本居里。十二经为标居表。表里相络者为中气居中。所谓相络者。乃
表里互相维络。如足太阳膀胱经络于肾。足少阴肾经亦络于膀胱也。余仿此。
(类经)
本输篇曰。肺出于少商为井木心出于中冲为井木。肝出于大敦为井木。脾出于隐白为井木。
肾出于涌泉为井木。此五脏之井皆始于木也。又曰。膀胱出于至阴为井金。胆出于窍阴为井
金。胃出于厉兑为井金。三焦出于关冲为井金。小肠出于少泽为井金。大肠出于商阳为井金
。此六腑之井皆始于金也。此灵枢发各经金木之理。而未具五行生合之义。及难经乃始分析
五行刚柔。而滑伯仁又详注阴井木生阴荥火阴荥火生阴 土。阴 土生阴经金。阴经金生阴
合水。阳井金生阳荥水阳荥水生阳 木。阳 木生阳经火。阳经火生阳合土也又如阴井乙木
。阳井庚金。是乙与庚合也。阴荥丁火。阳荥壬水。是丁与壬合也。阳 甲木。阴 巳土是
甲与巳合也。阳经丙火。阴经辛金。是丙与辛合也阳合戊土。阴合癸水。是戊与癸合也。庚
为阳金。故曰阳井庚者。乙之刚也。乙为阴木。故曰阴井乙者。庚之柔也此其生发象四时潮
宗合河海。上下有相生之义。阴阳有相配之理。盖其上法天时。中合人事。而下应地理者乎
（《此事难知集》）
天地的形状像一枚蛋。横卧在东南西北方向，是自然的态势。气血的运行，所以从手太阴经开始，到足厥阴经结束。
问：大地坠落下去，有什么凭借依托吗？回答说：是大气托举着它。（所谓大气，就是太虚中的元气。）这样大地就像蛋黄一样处在其中了。又说：地，是用来承载生成各类事物的。《易经》说：“坤厚载物，德合无疆。”确实如此，天包裹着地，形状就像蛋一样。所以人的头顶上方是天之天，脚底下方是地之天。人漂浮在地面之上，就像大地漂浮在太虚之中一样。大地的西方，始于寅时，终于丑时；血的东方，根源于辛金，收纳于乙木。它们相随往来，永不停息。唯独在干（西北）和巽（东南）的位置空缺，这是天地开阖的门户。启元子说：戊土属于干位，己土属于巽位。《遁甲》说：六戊为天门，六己为地户。说的就是这个道理。《内经》说：天地是万物的上下方，左右是阴阳运行的道路。气血如同父母，父母如同天地。气血在十二经脉中周流循环，总括包容了六子（指六腑或六气五行中的其余部分）在其中。这就是六气和五行。无形者包容有形者，而天总括包容了地。天向左运行而西行，气随之而动；百川并流向东进发，血随之而行。
脏腑应天本标中气图 [图片]
脏腑经络的本与标：本在于脏腑，居于体内；标在于十二经脉，居于体表。表里相互联络的称为中气，居于中间。所谓相互联络，就是表里互相维系络属，例如足太阳膀胱经络属于肾，足少阴肾经也络属于膀胱。其余仿照此类推。
（《类经》）
《灵枢·本输》篇说：肺经出于少商穴，为井穴，属木；心包经出于中冲穴，为井穴，属木；肝经出于大敦穴，为井穴，属木；脾经出于隐白穴，为井穴，属木；肾经出于涌泉穴，为井穴，属木。这五脏的井穴都起始于木。又说：膀胱经出于至阴穴，为井穴，属金；胆经出于窍阴穴，为井穴，属金；胃经出于厉兑穴，为井穴，属金；三焦经出于关冲穴，为井穴，属金；小肠经出于少泽穴，为井穴，属金；大肠经出于商阳穴，为井穴，属金。这六腑的井穴都起始于金。这是《灵枢》阐发了各经金木之理，但未具备五行生克配合的意义。到了《难经》才开始分析五行的刚柔关系，而滑伯仁又详细注解：阴井木生阴荥火，阴荥火生阴俞土，阴俞土生阴经金，阴经金生阴合水；阳井金生阳荥水，阳荥水生阳腧木，阳腧木生阳经火，阳经火生阳合土。又如阴井为乙木，阳井为庚金，这是乙与庚相合；阴荥为丁火，阳荥为壬水，这是丁与壬相合；阳腧为甲木，阴俞为己土，这是甲与己相合；阳经为丙火，阴经为辛金，这是丙与辛相合；阳合为戊土，阴合为癸水，这是戊与癸相合。庚为阳金，所以说阳井庚，是庚的刚强一面；乙为阴木，所以说阴井乙，是乙的柔和一面。这种生发之象，像四季潮水宗汇于河海一样，上下有相生之义，阴阳有相配之理。大概这是上法天时、中合人事、下应地理吧？
(From *Cishi Nanzhi Ji*)
The form of Heaven and Earth is like an egg. Lying horizontally in the directions of East, South, West, and North is its natural posture. The circulation of Qi and Blood begins with the Hand Taiyin (Hand Taiyin Lung Meridian) and ends with the Foot Jueyin (Foot Jueyin Liver Meridian).
Question: If the Earth were to fall, what would it rely upon? Answer: It is held up by the Great Qi (Da Qi). (The term "Great Qi" refers to the Primordial Qi of the Great Void.) Thus, the Earth is situated within, like the yolk of an egg. It is also said that the Earth serves to carry and generate all forms of life. The *I Ching* states: "Kun (Earth) is thick and carries things; its virtue matches the boundless." Indeed, Heaven envelops Earth, much like an eggshell. Therefore, the space above the human head is the "Heaven of Heaven," and the space below the feet is the "Heaven of Earth." Humans float above the Earth just as the Earth floats within the Great Void. In the West of the Earth, the cycle begins at Yin and ends at Chou; in the East of Blood, the root is Xin Metal and it is received by Yi Wood. They follow each other without cease. Only at Qian (Northwest) and Xun (Southeast) are there gaps, which serve as the gates of opening and closing for Heaven and Earth. Qiyuanzi stated: Wu Earth belongs to Qian, and Ji Earth belongs to Xun. The *Dunjia* says: The Six Wus are the Heavenly Gates, and the Six Jis are the Earthly Doors. This is what is meant. The Classics state: Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. Qi and Blood are like parents; parents are like Heaven and Earth. Qi and Blood circulate through the Twelve Meridians, encompassing the "Six Children" (referring to the remaining aspects of the Six Qi and Five Elements) within them. These are the Six Qi and Five Elements. The formless encompasses the formed, and Heaven generally encompasses Earth. Heaven moves to the left and westward, with Qi following; the hundred rivers advance eastward, with Blood following.
[Image: Diagram of Zang-Fu Organs Corresponding to Heaven, Root, Mark, and Middle Qi]
The Root (Ben) and Mark (Biao) of Zang-Fu and Meridians: The Root lies in the Zang-Fu organs, residing internally; the Mark lies in the Twelve Meridians, residing externally. The internal-external mutual connection is called the Middle Qi (Zhong Qi), residing in the middle. The so-called mutual connection means that exterior and interior mutually link and associate. For example, the Foot Taiyang Bladder Meridian connects to the Kidney, and the Foot Shaoyin Kidney Meridian also connects to the Bladder. The rest follows this pattern.
(From *Lei Jing*)
The *Ben Shu* chapter states: The Lung meridian emerges at Shaoshang, a Jing-Well point belonging to Wood; the Pericardium meridian emerges at Zhongchong, a Jing-Well point belonging to Wood; the Liver meridian emerges at Dazhun, a Jing-Well point belonging to Wood; the Spleen meridian emerges at Yinbai, a Jing-Well point belonging to Wood; the Kidney meridian emerges at Yongquan, a Jing-Well point belonging to Wood. Thus, the Jing-Well points of the Five Zang organs all begin with Wood. It further states: The Bladder meridian emerges at Zhiyin, a Jing-Well point belonging to Metal; the Gallbladder meridian emerges at Xiaoyin, a Jing-Well point belonging to Metal; the Stomach meridian emerges at Lidui, a Jing-Well point belonging to Metal; the Sanjiao meridian emerges at Guanchong, a Jing-Well point belonging to Metal; the Small Intestine meridian emerges at Shaoze, a Jing-Well point belonging to Metal; the Large Intestine meridian emerges at Shangyang, a Jing-Well point belonging to Metal. Thus, the Jing-Well points of the Six Fu organs all begin with Metal. This is how the *Ling Shu* expounds the principles of Metal and Wood for each meridian but does not fully elaborate on the generative and combining meanings of the Five Elements. Later, the *Nan Jing* began to analyze the rigidity and softness (Gang-Rou) of the Five Elements, and Hua Borén provided detailed annotations: Yin Jing-Wood generates Yin Ying-Fire; Yin Ying-Fire generates Yin Shu-Earth; Yin Shu-Earth generates Yin Jing-Metal; Yin Jing-Metal generates Yin He-Water. Yang Jing-Metal generates Yang Ying-Water; Yang Ying-Water generates Yang Shu-Wood; Yang Shu-Wood generates Yang Jing-Fire; Yang Jing-Fire generates Yang He-Earth. Furthermore, Yin Jing is Yi Wood, and Yang Jing is Geng Metal; thus, Yi combines with Geng. Yin Ying is Ding Fire, and Yang Ying is Ren Water; thus, Ding combines with Ren. Yang Shu is Jia Wood, and Yin Shu is Ji Earth; thus, Jia combines with Ji. Yang Jing is Bing Fire, and Yin Jing is Xin Metal; thus, Bing combines with Xin. Yang He is Wu Earth, and Yin He is Gui Water; thus, Wu combines with Gui. Geng is Yang Metal, hence it is said that Yang Jing is Geng, representing the rigid aspect of Geng. Yi is Yin Wood, hence it is said that Yin Jing is Yi, representing the soft aspect of Yi. This generative imagery resembles the tides of the four seasons converging into rivers and seas. There is a meaning of generation between upper and lower, and a principle of pairing between Yin and Yang. Is this not aligning with Heavenly Time above, Human Affairs in the middle, and Earthly Geography below?