(类经)
尝计夫人生根本兮。由乎元气。表里阴阳兮。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。喉在前。其形坚健。咽在后。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。胆府附于叶东。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。此沁别之关隘。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。又总诸藏之所居。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。虽诸藏之归心。
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。蓄坎离之交妒。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。
（《类经》）
我曾经推究，人生命的根本，来源于元气。表里的阴阳，通过升降和沉浮来运动。气的出入运行，循环往复，没有终点。神机（生命活动的内在机制）与气立（生命活动依赖的外在环境）相互作用，生化过程永不停息。经络行走在肌肤体表，脏腑连接通达于咽喉。喉位于前方，形态坚固强健；咽位于后方，质地温和柔顺。喉是呼吸之气进出的通道，气行入五脏；咽是饮食的通道，为六腑的源头。气和食物怎么能不混乱呢？主宰分流的是会厌。从此处向下进入咽喉，穿过膈膜。脏腑的阴阳属性并不相同。五脏之中，肺位居最高，像华盖一样覆盖在上，向上连接喉管。肺的下方由心包护卫，君主之官（心）的功能可以由此探求，这就是膻中穴所在之处，宗气汇聚的地方。膈膜周围遮蔽，形成清虚的上宫。脾位于膈下，与胃同居中州（脾胃）。膜连系着胃的左侧，运化功能是其主要作用。肝脏的叶状结构遮挡在脾脏之后，胆腑附着在肝叶的东侧。两肾又居住在脊柱下方的腰间，有脉相通。肾是闭藏蛰伏、封藏精气的根本，也是二阴（前后二阴）的天一之源。这属于喉之前的窍道，精神必须依靠气的充养。
再详细说说六腑，以阳明胃为先导，负责熟腐水谷。胃脘连通咽喉，上口称为贲门。谷气由此散发宣通，输送到脾经进而到达肺脏，这确实是脏腑的大源头。经过幽门之下口，连接小肠并盘旋其中。再到小肠的下端，有一个叫阑门的地方，这是渗别清浊的关隘，将清浊分开，前出后泄。大肠承接其右侧，传导渣滓，形成秽物从大便排出。膀胱没有上窍，通过渗泄作用连通泉源（尿道），羡慕二阴的和畅，这都是气化作用的自然结果。
再详细考察脏腑，大体已经完备，唯独三焦还没有详说。三焦号称“孤独之府”，擅长总揽全身的气化职权。它效法天地人的三才而定位，遵循六合而象天。上焦如雾，弥漫氤氲的天气；中焦如沤，化生营血的新鲜物质；下焦如渎，主要疏通宣泄壅滞之物。所以上焦主管内部营养而不外泄，下焦主管排泄流出如同河流。又总括各脏器的居所，区分高低不同的类别。探究脉气的往来，究竟是如何相互济助的呢？以心主作为君主，朝会维系诸经脉。因此，愤怒触动于心，肝火随之炽盛；欲望念头刚萌动，肾经精气沸腾；构成难以解脱的苦思，使脾中的生机枯竭；肺脉涩滞而气下沉，是因为悲忧郁结于心内。只有脉络相互贯通，所以气才能从心到达。虽然各脏器都归属于心，但实际上上部系联着肺。肺气如何产生？根源在于脾胃。依赖水谷在敖仓（指胃）中的储藏，化生精微成为气。气旺盛则精气充盈，精气充盈则气更盛。这是化生的本源根基，坎卦中藏着真命之火。虽然内景的缘由，尚需探究其根苗。既然说在两肾之前，又说在膀胱之后，出自大肠之上左侧，居于小肠之下右侧。其中到底贮藏了什么？蓄积了坎离（水火/肾心）交争嫉妒的状态。它是生气的海洋，是元阳的窦穴，开辟精血于子宫，掌管人生的夭折与长寿。称其为命门是正确的。号称天根并非谬误。如果能知道地下有雷声震动，才能领悟到春光弥漫宇宙的道理。
(From *Lei Jing*)
I have pondered that the root of human life lies in Yuan Qi (Primordial Qi). The Yin and Yang of the interior and exterior move through ascending, descending, floating, and sinking. The entry and exit of Qi circulate endlessly, returning to the beginning. Shen Ji (the spiritual mechanism of life) and Qi Li (the establishment of life by external Qi) interact continuously, with generation and transformation never ceasing. Meridians traverse the muscle and skin surface, while Zang-Fu organs connect to the throat and pharynx. The larynx is located anteriorly, with a firm and robust structure; the pharynx is posterior, with a harmonious and soft quality. The larynx conducts respiratory Qi, which enters the Five Zang organs; the pharynx serves as the pathway for food and drink, being the source of the Six Fu organs. How can Qi and food fail to be disordered? The epiglottis acts as the master regulator for分流 (diversion). From here, it descends into the pharynx and passes through the diaphragm. The Yin and Yang attributes of the Zang-Fu are not uniform. Among the Five Zang, the Lung is the "Huagai" (Canopy), positioned highest and connecting superiorly to the trachea. Below the Lung, protected by the Pericardium, the function of the Monarch (Heart) can be sought; this is the Shanzhong (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 Earth (Middle Jiao) with the Stomach. Membranes link to the left of the Stomach, performing the function of transformation and transportation. The lobes of the Liver shield the posterior of the Spleen, and the Gallbladder attaches to the east side of the Liver lobes. The two Kidneys reside below the spine in the waist region, connected by meridians. They are the root of closure, hibernation, and storage, serving as the primordial source of the Two Yins (anterior and posterior orifices). This belongs to the anterior orifice of the throat, where Spirit relies on Qi for nourishment.
Regarding the Six Fu organs, the Yangming Stomach takes precedence, responsible for ripening and rotting water and grain. The gastric cavity connects to the pharynx; its upper opening is called the Cardia (Benmen). Grain Qi disperses from here, transmitting to the Spleen meridian and reaching the Lung; truly, this is the great source of the Zang-Fu. Passing through the lower opening of the Pylorus (Youmen), it connects to the Small Intestine and spirals within. At the lower extremity of the Small Intestine lies the Iliac Valve (Lanmen), a pass for separating clear and turbid substances, distinguishing them anteriorly and posteriorly. The Large Intestine receives its right side, conducting dregs, and excretes filth via defecation. The Bladder has no upper orifice; it communicates with the outlet through seepage and excretion, enjoying the harmony of the Two Yins, which is the natural result of Qi transformation.
Examining the Zang-Fu further, they are largely complete, except for the Sanjiao (Triple Burner), which has not yet been discussed. Known as the "Lonely Organ," it holds the authority to oversee all functions. It models itself after the Three Powers (Heaven, Earth, Man) for positioning and mirrors the Heaven according to the Six Harmonies. The Upper Jiao is like mist, filled with ethereal atmospheric Qi; the Middle Jiao is like fermentation vats, transforming fresh Ying Blood (Nutritive Blood); the Lower Jiao is like a ditch, primarily responsible for unblocking stagnation. Thus, the Upper Jiao governs internal retention without outward leakage, while the Lower Jiao governs outward discharge like a river. It summarizes the dwellings of the various organs, distinguishing their high and low positions. Investigating the flow of pulse Qi, how do they mutually support each other? The Heart Master acts as the Sovereign, overseeing the connections of all meridians. Therefore, anger stirs within the Heart, causing Liver Fire to blaze; when desires arise, Kidney Essence boils; prolonged bitter thinking depletes the vital energy of the Spleen; a涩 (choppy) Lung pulse and sinking Qi indicate sorrow and grief lodged within the Heart. Only through interconnected meridians can Qi travel 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 the stored water and grain in the Ao Cang (Stomach), it transforms fine essences into Qi. When Qi is abundant, Essence is full; when Essence is full, Qi is vigorous. This is the root of transformation, hiding true life within Kan (Water/Kidney). Although the origins of inner scenery must be investigated, one must trace back to the roots. It is said to be anterior to the two Kidneys and posterior to the Bladder, emerging above the Large Intestine on the left and residing below the Small Intestine on the right. What does it store within? It accumulates the interaction between Kan (Water) and Li (Fire). It is the sea of generating Qi, the aperture of Primordial Yang, opening up Jing-Blood to the Uterus, and governing human longevity and premature death. Calling it the Mingmen (Gate of Life) is correct. Designating it as the Tian Gen (Root of Heaven) is not erroneous. If one could understand that thunder sounds beneath the earth, one would realize that spring light fills the universe.