心者。君主之官也。神明出焉。肺者。相传之官。治节出焉。肝者。将军之官。谋虑出焉。胆者。中正之官。
决断出焉。膻中者。臣使之官。喜乐出焉。脾胃者。仓廪之官。五味出焉。大肠者。传道之官。变化出焉。小肠者。受
盛之官。化物出焉。肾者。作强之官。伎巧出焉。三焦者。决渎之官。水道出焉。膀胱者。州都之官。津液藏焉。气
化则能出矣。凡此十二官者。不得相失也。故主明则下安。以此养生则寿。殁世不殆。以为天下则大昌。主不明则
十二官危。使道闭塞而不通。形乃大伤。以此养生则殃。以为天下者。其宗大危。戒之戒之。至道在微。变化无穷。
孰知其原。窘乎哉。消者瞿瞿。孰知其要。闵闵之当。孰者为良。恍惚之数。生于毫厘。毫厘之数。起于度量。
千之万之。可以益大。推之大之。其形乃制。
此内经文。
玩内经注文。即以心为主。愚谓人身别有一主非心也。谓之君主之官。当与十二官平等。不得独尊心之官为主。
若以心之官为主。则下文主不明则十二官危。当云十一官矣。此理甚明。何注内经者昧此耶。盖此一主者。气血之根。
生死之关。十二经之纲维。医不达此。医云乎哉。
或问心既非主。而君主又是一身之要。然则主果何物耶。
何形耶。何处安顿耶。余曰悉乎问也。若有物可指。有形可见。人皆得而知之矣。惟其无形与无物也。故自古圣贤。
因心立论。而卒不能直指其实。孔门之一贯。上继精一执中之统。惟曾子子贡得其传。然而二子俱以心悟。而非言传
也。若以言传。当时门人之所共闻。不应复有何谓之问也。后来子思衍其传而作中庸。天命之性。以中为大本。
而终于无声无臭。孟子说不动心有道。而根于浩然之气。及问浩然之气。而又曰难言也。老氏道德经云。谷神不死。
是为玄牝之门。造化之根。又口。恍恍惚惚。其中有物。佛氏心经云。空中无色。无受想形识。无眼耳鼻舌身意。又曰。
万法归一。一归何处。夫一也中也性也。浩然也。玄牝也。空中也。皆虚名也。不得已而强名之也。立言之士。皆可以
虚名著论。至于行医济世。将以何味的为君主之药。而可以纲维一身之疾病耶。余一日遇一高僧问之。自心是佛。佛在
胸中也。僧曰非也。在胸中者是肉团心。有一真如心是佛。又问僧曰。真如心有何形状。僧曰无形。余又问在何处安
寄。僧曰想在下边。余曰此可几于道矣。因与谈内经诸书。及铜人图。豁然超悟。唯唯而退。今将十二经形景图。逐
一申示。俾学人按图考索。据有形之中。以求无形之妙。自得之矣。特撰形影图说于后。
脏腑内景。各有区别。咽喉二窍。同出一脘。异途施化。喉在前主出。咽在后主吞。喉系坚空。连接肺本。
为气息之路。呼吸出入。下通心肝之窍。以激诸脉之行。气之要道也。咽系柔空。下接胃本。为饮食之路。水谷同下。
并归胃中。乃粮运之关津也。二道并行。各不相犯。盖饮食必历气口而下。气口有一会厌。当饮食方咽。会厌即垂。
厥口乃闭。故水谷下咽。了不犯喉。言语呼吸。则会厌开张。当食言语。则水谷乘气。送入喉脘。遂呛而咳矣。喉
下为肺。两叶白莹。谓之华盖。以复诸脏。虚如蜂窠。
下无透窍。故吸之则满。呼之则虚。一吸一呼。本之有源。无有穷也。乃清浊之交运。人身之橐龠。肺之下为心。
心有系络上系于肺。肺受清气。下乃灌注。其象尖长而圆。其色赤。其中窍数多寡各异。迥不相同。上通于舌。
下无透窍。心之下有心包络。即膻中也。象如仰盂。心即居于其中。九重端拱。寂然不动。凡脾胃肝胆两肾膀胱。
各有一系。系于包络之旁以通于心。此间有宗气。积于胸中。出于喉咙。以贯心脉而行呼吸。即如雾者是也。
如外邪干犯。则犯包络。心不能犯。犯心即死矣。此下有膈膜。与脊胁周回相着。遮蔽浊气。使不得上熏心肺。
膈膜之下有肝。肝有独叶者。有二三叶者。其系亦上络于心包。为血之海。上通于目。下亦无窍。肝短叶中。有
胆附焉。胆有汁。藏而不写。此喉之一窍也。施气运化。熏蒸流行。以成脉络者如此。咽至胃。长一尺六寸。通谓
之咽门。咽下是膈膜。膈膜之下。有胃盛受饮食。而腐熟之。其左有脾。与胃同膜。而附其上。其色如马肝赤紫。
其形如刀镰。闻声则动。动则磨胃。食乃消化。胃之左有小肠。后附脊膂。左环回周迭积。其注于回肠者。外附脐上。
共盘十六曲。右有大肠。即回肠。当脐左。回周迭积而下。亦盘十六曲。广肠附脊。以受回肠。左环迭积。下辟
乃出滓秽之路。广肠左侧为膀胱。乃津液之府。五味入胃。其津液上升。精者化为血脉。以成骨髓。津液之余。流
入下部。得三焦之气施化。小肠渗出。膀胱渗入。而溲便注泄矣。凡胃中腐熟水谷。其精气自胃口之上口。曰贲门。
传于肺。肺播于诸脉。其滓秽自胃之下口曰幽门。传于小肠。至小肠下口。曰阑门。泌别其汁。清者渗出小肠。而渗
入膀胱。滓秽之物。则转入大肠。膀胱赤白莹净。上无所入之窍。止有下口。全假三焦之气化施行。气不能化。则闭
格不通而为病矣。此咽之一窍。资生气血。转化糟粕。而出入如
此。三焦者。上焦如雾。中焦如沤。下焦如渎。有名无形。主持诸
气。以象三才。故呼吸升降。水谷腐熟。皆待此通达。与命门相为表里。上焦出于胃口。并咽以上贯膈而布胸中走
腋。循太阴之分。而行传胃中谷味之精气于肺。肺播于诸脉。即膻中气海所留宗气是也。中焦在中脘。不上不下。
主腐熟水谷。泌糟粕。蒸津液。化其精微。上注于肺脉。乃化为血液。以奉生身。莫贵于此。即肾中动气。
非有非无。如浪花泡影是也。下焦如渎。其气起于胃下脘。别回肠。注于膀胱。主出而不纳。即州都之官气
化则能出者。下焦化之也。肾有二。精所舍也。生于脊膂十四椎下。两旁各一寸五分。形如豇豆。相并而曲附于
脊外。有黄脂包裹。里白外黑。各有带二条。上条系于心包。下条过屏翳穴后趋脊骨。两肾俱属水。但一边属阴。一
边属阳。越人谓左为肾。右为命门非也。命门即在两肾各一寸五分之间。当一身之中。易所谓一阳陷于二阴之中。
内经曰。七节之旁。有小心是也。名曰命门。是为真君真主。乃一身之太极。无形可见。两肾之中。是其安宅也。
其右旁有一小窍。即三焦。三焦者。是其臣使之官。禀命而行。周流于五脏六腑之间而不息。名曰相火。相火者。言
如天君无为而治。宰相代天行化。此先天无形之火。与后天有形之心火不同。其左旁有一小窍。乃真阴。真水气
也。亦无形。上行夹脊。至脑中为髓海。泌其津液。注之于脉。以荣四支。内注五脏六腑。以应刻数。亦随相火
而潜行于周身。与两肾所主后天有形之水不同。但命门无形之火。在两肾有形之中。为黄庭。故曰五脏之真。惟
肾为根。褚齐贤云。人之初生受胎。始于任之兆。惟命门先具。有命门。然后生心。心生血。有心然后生肺。肺
生皮毛。有肺然后生肾。肾生骨髓。有肾则与命门合。二数备。是以肾有两岐也。可见命门为十二经之主。肾
无此。则无以作强。而技巧不出矣。膀胱无此。则三焦之气不化。而水道不
行矣。脾胃无此。则不能蒸腐水谷。而五味不出矣。肝胆无此。
则将军无决断。而谋虑不出矣。大小肠无此。则变化不行。而二便闭矣。心无此。则神明昏。而万事不能应矣。正
所谓主不明则十二官危也。余有一譬焉。譬之元宵之鳌山走马灯。拜者舞者飞者走者。无一不具。其中间惟是一
火耳。火旺则动速。火微则动缓。火熄则寂然不动。而拜者舞者飞者走者。躯壳未尝不存也。故曰汝身非汝所有
。是天地之委形也。余所以谆谆必欲明此论者。欲世之养身者治病者。的以命门为君主。而加意于火之一字。夫
既曰立命之门。火乃人身之至宝。何世之养身者。不知保养节欲。而日夜戕贼此火。既病矣。治病者。不知温养此
火。而日用寒凉。以直灭此火。焉望其有生气耶。经曰。主不明则十二官危。以此养生则殃。戒之戒之。余今直
指其归元之路而明示之。命门君主之火。乃水中之火。相根据而永不相离也。火之有余。缘真水之不足也。毫不敢去
火。只补水以配火。壮水之主。以镇阳光。火之不足。因见水之有余也。亦不必泻水。就于水中补火。益火之原。
以消阴翳。所谓原与主者。皆属先天无形之妙。非曰心为火而其原在肝。肾为水而其主属肺。盖心脾肾
肝肺。皆后天有形之物也。须有无形之火。配无形之水。直探其君主之穴宅而求之。是为同气相求。斯易以入也。
所谓知其要者。一言而终也。若夫风寒暑湿燥火之入于人身。此客气也。非主气也。主气固。客气不能入。今之
谈医者。徒知客者除之。漫不加意于主气何哉。纵有言固主气者。专以脾胃为一身之主。焉知坤土是离火所生。
而艮土又属坎水所生耶。明乎此。不特医学之渊源有自。而圣贤道统之传。亦自此不昧。而所谓一贯
也。浩然也。明德也。玄牝也。空中也。太极也。同此一火而已。为圣为贤。为佛为仙。不过克全此火而归之
耳。小子兹论。阐千古之未明。慎勿以为迂。
系辞曰。易有太极。是生两仪。周子惧人之不明。而制为太
极图。无极而太极。无极者。未分之太极。太极者。已分之阴阳也。一中分太极。中字之象形。正太极之形也。
一即伏羲之奇一而圆之。即是无极。既曰先天太极。天尚未生。尽属无形。何为伏羲画一奇。周子画一圈。又涉
形迹矣。曰此不得已而开示后学之意也。夫人受天地之中以生。亦原具有太极之形。在人身之中。非按形考索。
不能穷其奥也。
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两肾俱属水。左为阴水。右为阳水。以右为命门非也。命门在两肾中。命门左边小黑圈是真水之穴。命门右
边小白圈是相火之穴。此一水一火俱无形。日夜潜行不息。两肾在人身中合成一太极。自上数下十四节。自
下数上七节。
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余因按古铜人图。画一形象。而人身太极之妙。显然可见。是岂好事哉。亦不得已也。试即命门言之。
命门在人身之中。对脐附脊骨。自上数下。则为十四椎。自下数上。则为七椎。内经曰。七节之旁。有小
心。此处两肾所寄。左边一肾。属阴水。右边一肾。属阳水。各开一寸五分。中间是
命门所居之官。即太极图中之白圈也。其右旁一小白窍。即相
火也。其左旁之小黑窍。如天一之真水也。此一水一火。俱属无形之气。相火禀命于命门。真水又随相火。自
寅至申。行阳二十五度。自酉至丑。行阴二十五度。日夜周流于五脏六腑之间。滞则病。息则死矣。人生男女
交媾之时。先有火会。而后精聚。故曰火在水之先。人生先生命门火。此褚齐贤之言也。发前人之
所未发。世谓父精母血非也。男女俱以火为先。男女俱有精。但男子阳中有阴。以火为主。女子阴中有阳。以精
为主。谓阴精阳气则可。男女合。此二气交聚。然后成形。成形俱属后天矣。后天百骸俱备。若无一点先天火
气。尽属死灰矣。故曰主不明。则十二官危。
或又问曰。如上所言。心为无用之物耶。古之圣贤。未有不以正心养心尽心为训。而先生独欲外心以言道。
恐心外之道。非至道也。余曰。子细玩经文。自得之矣。经曰。神明出焉。则所系亦重矣。岂为无用哉。盍不观
之朝廷乎。皇极殿。是王者向明出治之所也。乾清宫。是王者向晦晏息之所也。指皇极殿而即谓之君身可乎。盖
元阳君主之所以为应事接物之用者。皆从心上起经纶。故以心为主。至于栖真养息。而为生生化化之根者。
独藏于两肾之中。故尤重于肾。其实非肾而亦非心也。
Heart is the Official of the Sovereign, from which Shen Ming (Spirit and Consciousness) emerges. Lung is the Official of the Chancellor, from which governance and regulation emerge. Liver is the Official of the General, from which strategic planning and deliberation emerge. Gallbladder is the Official of Integrity, from which decision-making emerges. Danzhong (Pericardium/Chest Center) is the Official of the Envoy, from which joy and pleasure emerge. Spleen and Stomach are the Officials of the Granary, from which the flavors of the five foods emerge. Large Intestine is the Official of Transmission, from which transformation and excretion emerge. Small Intestine is the Official of Reception and Maturation, from which separation of pure and turbid emerges. Kidney is the Official of Strength and Ingenuity, from which skills and dexterity emerge. Sanjiao (Triple Burner) is the Official of Ditches, from which water pathways emerge. Bladder is the Official of the Metropolis, where Jin Ye (Body Fluids) are stored; only through Qi Hua (Qi Transformation) can they be excreted. These twelve Officials must not lose their harmony. Therefore, if the Sovereign is clear, the subordinates are peaceful; following this for health preservation leads to longevity and safety throughout life; applying this to govern the world brings great prosperity. If the Sovereign is unclear, the twelve Officials are in danger, causing the pathways of Qi to become blocked, severely damaging the form; following this for health preservation brings disaster; applying this to govern the world endangers the state's lineage. Beware, beware! The highest Dao is subtle, its changes infinite. Who knows its origin? It is indeed perplexing. Diligent seekers, who knows its essence? Cautious practitioners, who is the good teacher? Indistinct numbers arise from minute differences; minute differences arise from measurement. Increased by thousands and millions, it becomes vast; expanded through deduction, its form is established.
This is the text from the *Neijing* (Inner Canon).
Studying the annotations of the *Neijing*, all assert that the Heart is the master. I believe there is another master in the human body, which is not the Heart. Although called the "Official of the Sovereign," it should be treated equally with the twelve Officials, and the Heart's office should not be exclusively revered as the master. If the Heart's office were the master, then when the text says "If the Sovereign is unclear, the twelve Officials are in danger," it should say "eleven Officials." This logic is very clear. Why do those annotating the *Neijing* fail to understand this? This master is actually the root of Qi and Blood, the gateway of life and death, and the framework of the twelve meridians. If a physician does not comprehend this, what kind of physician are they?
Someone asked: Since the Heart is not the master, yet the Sovereign is crucial to the whole body, then what exactly is this master? What is its shape? Where is it located? I said: Your question is thorough. If there were an object to point to or a shape to see, everyone would know it. Precisely because it is formless and without substance, since ancient times, sages have used the Heart to establish theories but ultimately could not directly point to its reality. The Confucian doctrine of "One Thread Running Through" inherits the lineage of "Essence, Unity, and Holding the Mean," passed down only to Zengzi and Zigong. However, both understood it through the mind, not through words. If it were taught by words, the disciples present at the time would have heard it, and there would be no need for the question "What do you mean?" Later, Zisi elaborated on this transmission in the *Doctrine of the Mean*, discussing Nature endowed by Heaven, taking "Zhong" (Center/Middle) as the Great Root, and finally concluding with "soundless and odorless." Mencius spoke of the way to remain unmoved, rooted in Haoran Zhi Qi (Noble Spirit). When asked about this Noble Spirit, he again said it was hard to describe. Laozi's *Daodejing* states: "The Spirit of the Valley never dies, this is called the Mysterious Female Gate, the root of creation." It also says: "Vague and indistinct, within it there is something." Buddhist *Heart Sutra* states: "In emptiness, there is no form, no sensation, perception, volition, or consciousness; no eye, ear, nose, tongue, body, or mind." It also says: "All dharmas return to One; where does the One return?" The terms "One," "Center," "Nature," "Haoran," "Mysterious Female," and "Emptiness" are all empty names, reluctantly coined. Scholars of speech can write treatises using these empty names. But when practicing medicine to save the world, what medicine serves as the sovereign drug to regulate diseases of the whole body? One day I met a high monk and asked him. He said: "The self-nature is Buddha; Buddha is in the chest." The monk corrected himself: "No. What is in the chest is the physical heart-meat. There is a True Suchness Mind that is Buddha." I asked the monk: "What shape does the True Suchness Mind have?" The monk said: "Formless." I asked again: "Where is it housed?" The monk said: "Imagine it below." I said: "This is close to the Dao." I then discussed the *Neijing* and other texts, as well as the Bronze Acupuncture Man diagram with him. He suddenly attained enlightenment and withdrew respectfully. Now I will display the diagrams of the shapes and scenes of the twelve meridians one by one, enabling students to search according to the diagrams. Based on the有形 (form), seek the wondrous无形 (formless), and you will naturally attain it. I specially wrote the Treatise on Form and Shadow below.
The internal scenery of the Zang-Fu organs differs distinctly. The throat and pharynx share two openings arising from one region but follow different paths and functions. The throat is in front, governing exhalation/outflow; the pharynx is behind, governing swallowing/inflow. The throat structure is firm and hollow, connecting to the root of the Lung, serving as the pathway for breath. Respiration enters and exits, connecting downward to the orifices of the Heart and Liver, stimulating the flow of all vessels; it is the vital pathway of Qi. The pharynx structure is soft and hollow, connecting downward to the root of the Stomach, serving as the pathway for food and drink. Water and grain descend together into the Stomach, acting as the customs checkpoint for grain transport. The two paths run parallel without interfering. Food and drink must pass through the Qi Orifice, where a epiglottis exists. When swallowing begins, the epiglottis drops, closing the Qi Orifice, so food and drink enter without touching the throat. During speech and breathing, the epiglottis opens. Speaking while eating causes food and drink to enter the throat with the air, leading to choking and coughing.
Below the throat is the Lung, with two leaves, white and crystal clear, called Huagai (Imperial Canopy), covering the other organs. It is hollow like a honeycomb, with no perforations below, so it fills upon inhalation and empties upon exhalation. Each inhalation and exhalation has a source and is endless. It is the exchange of clear and turbid Qi, the bellows of the human body. Below the Lung is the Heart. The Heart has ligaments connecting upward to the Lung; after the Lung receives clear Qi, it pours downward into the Heart. Its shape is pointed, long, and round, its color red, and the number of orifices inside varies greatly. It connects upward to the tongue and has no perforation below. Below the Heart is the Pericardium (Xin Bao Luo), also known as Danzhong. Its shape is like an inverted bowl, with the Heart residing within, upright and motionless. The Spleen, Stomach, Liver, Gallbladder, two Kidneys, and Bladder each have a ligament connecting beside the Pericardium to communicate with the Heart. Here resides Zong Qi (Gathering Qi), accumulated in the chest, emerging from the throat, penetrating the Heart vessels to facilitate respiration, resembling mist. If external pathogens invade, they attack the Pericardium; the Heart cannot be attacked, and attacking the Heart leads to death.
Below this is the Diaphragm, attached around the spine and ribs, shielding turbid Qi from rising to熏 (smoke/burn) the Heart and Lung. Below the diaphragm is the Liver. The Liver may have a single lobe or two to three lobes. Its ligament also connects upward to the Pericardium. It is the Sea of Blood, connecting upward to the eyes, with no orifice below. Attached to the short lobe of the Liver is the Gallbladder. The Gallbladder stores bile and does not excrete it. This is one of the throat's orifices, distributing Qi and transforming, steaming and circulating to form vessels, as described.
From the pharynx to the Stomach is one chi six cun long, generally called Yanmen (Pharyngeal Gate). Below the pharynx is the diaphragm. Below the diaphragm is the Stomach, which receives and ripens food and drink. To the left of the Stomach is the Spleen, sharing the same membrane and attached above it. Its color is like horse liver, reddish-purple, shaped like a sickle. It moves upon hearing sound, grinding the Stomach to digest food. To the left of the Stomach is the Small Intestine, attached posteriorly to the spine, coiling and stacking on the left. The part entering the Ileum attaches externally above the navel, coiling sixteen turns. On the right is the Large Intestine, i.e., the Ileum, located to the left of the navel, coiling and descending, also sixteen turns. The Rectum (Guangchang) attaches to the spine, receiving the Ileum, coiling on the left, opening downward as the path for waste. To the left of the Rectum is the Bladder, the storehouse of Jin Ye. After the five flavors enter the Stomach, their Jin Ye rises; the essence transforms into blood vessels and marrow. The surplus Jin Ye flows downward, undergoing Sanjiao Qi Hua (transformation), seeping out from the Small Intestine and permeating into the Bladder, resulting in urination.
Regarding the digestion in the Stomach, its essence travels from the upper opening, called Menji (贲门), to the Lung, which distributes it to all vessels. Its waste travels from the lower opening, called Youmen (幽门), to the Small Intestine. At the lower opening of the Small Intestine, called Lanmen (阑门), fluids are separated. The clear parts seep out of the Small Intestine and permeate into the Bladder. The turbid waste turns into the Large Intestine. The Bladder is red-white and clean, with no upper orifice, only a lower one. It relies entirely on Sanjiao Qi Hua for function. If Qi fails to transform, blockage occurs, causing disease. Thus, the pharynx's orifice nourishes Qi and Blood, transforms waste, and manages entry and exit as described.
Sanjiao: Upper Jiao is like mist, Middle Jiao like fermentation, Lower Jiao like a ditch. It has a name but no form, governing all Qi, symbolizing Heaven, Earth, and Humanity. Thus, respiration and ascending/descending, and the ripening of food and drink, depend on its communication. It forms an exterior-interior relationship with Mingmen (Gate of Life). Upper Jiao originates from the stomach opening, goes up with the pharynx, pierces the diaphragm, spreads in the chest, runs along the axilla, follows the Taiyin distribution, and transmits the essence of grain from the Stomach to the Lung. The Lung distributes it to all vessels; this is the Zong Qi retained in the Danzhong Qi Sea. Middle Jiao is at Zhongwan, neither high nor low, governing the ripening of food and drink, separating waste, evaporating Jin Ye, and transforming essence. It pours upward into the Lung vessels, becoming blood to nourish the body, which is most precious. This is the Moving Qi in the Kidney, neither existing nor non-existing, like waves and bubbles. Lower Jiao is like a ditch. Its Qi originates from the lower Stomach, separates from the Ileum, and pours into the Bladder. It governs excretion without retention, i.e., the function of the Metropolitan Official where Qi Hua allows excretion, achieved by Lower Jiao transformation.
There are two Kidneys, the residence of Jing (Essence), born below the fourteenth vertebra of the spine, one and half cun on each side. They resemble kidney beans, lying side-by-side and curving against the outer spine, wrapped in yellow fat, white inside and black outside, each with two ligaments. The upper ligament ties to the Pericardium; the lower ligament passes behind the Pingyi acupoint toward the spine. Both Kidneys belong to Water, but one is Yin and the other Yang. Yue Ren (Bian Que) said the Left is Kidney and Right is Mingmen; this is incorrect. Mingmen is between the two Kidneys, one and half cun apart, in the center of the body. As stated in the *I Ching*: "One Yang sinks into two Yins," and in the *Neijing*: "Beside the seventh section, there is a small heart." This is named Mingmen, the True Sovereign, the Taiji of the body, formless, with its abode in the two Kidneys. To its right is a small orifice, which is Sanjiao. Sanjiao is the Official of the Envoy, obeying orders, flowing endlessly among the five Zang and six Fu organs, named Xiang Huo (Minister Fire). Minister Fire means just as the Heavenly Lord rules without action, the Prime Minister executes transformation on behalf of Heaven. This is the innate formless Fire, different from the postnatal formed Heart Fire. To its left is a small orifice, which is Zhen Yin (True Yin) and Zhen Shui (True Water Qi), also formless. It ascends alongside the spine to the brain, becoming the Sea of Marrow, secreting Jin Ye, injecting into vessels to nourish the four limbs, and internally pouring into the five Zang and six Fu organs to correspond to the clepsydra hours. It also secretly circulates throughout the body with Minister Fire, different from the postnatal formed Water governed by the two Kidneys. However, the formless Fire of Mingmen resides within the formed matter of the two Kidneys, called Huangting. Thus, it is said that the true essence of the five Zang roots in the Kidney. Chu Qixian said: Human conception begins at the Ren Mai sign; only Mingmen is formed first. With Mingmen, the Heart is born; with Heart, blood is generated; with Heart, the Lung is born; with Lung, skin and hair are generated; with Lung, the Kidney is born; with Kidney, marrow is generated. With Kidney, it combines with Mingmen, completing the numbers, hence the Kidney has two divisions. Thus, Mingmen is the master of the twelve meridians. Without it, the Kidney cannot perform strength and ingenuity, and skills will not emerge. Without it, the Bladder's Sanjiao Qi cannot transform, and water pathways will not flow. Without it, the Spleen and Stomach cannot steam and rot food and drink, and the five flavors will not emerge. Without it, the Liver and Gallbladder lack decision-making, and strategy will not emerge. Without it, the Large and Small Intestines cannot transform, and defecation and urination will be blocked. Without it, the Heart's Shen Ming becomes dim, and affairs cannot be handled. This is precisely what is meant by "If the Sovereign is unclear, the twelve Officials are in danger."
I have a metaphor: Consider the Aoshan Walking Lantern during the Lantern Festival. Those bowing, dancing, flying, and running are all present, but in the center, there is only fire. When the fire is strong, movement is fast; when weak, slow; when extinguished, stillness prevails, yet the bodies of those bowing, dancing, flying, and running still exist. Thus it is said: "Your body does not belong to you; it is a form entrusted by Heaven and Earth." I earnestly wish to clarify this theory so that those preserving health and treating diseases clearly recognize Mingmen as the Sovereign and pay attention to the character "Fire." Since it is called the Gate of Established Life, Fire is the supreme treasure of the body. Why do health preservers today not know to conserve desire and protect it, instead harming this Fire day and night? Once ill, physicians do not know to warm and nourish this Fire, instead using cold and cooling drugs daily to extinguish it. How can one expect vitality? The Classic says: "If the Sovereign is unclear, the twelve Officials are in danger; preserving health this way brings disaster. Beware, beware!" I now directly point out the path to returning to the Origin and make it clear: The Fire of the Mingmen Sovereign is Fire within Water, relying on each other and never separating. Excess Fire stems from deficiency of True Water; dare not reduce Fire, only supplement Water to match Fire, strengthen the Master of Water to suppress excessive Yang. Deficiency of Fire appears as excess Water; do not drain Water, but supplement Fire within Water, benefit the Source of Fire to eliminate Yin shadows. The terms "Source" and "Master" both refer to the wonder of innate formlessness. It is not that Heart is Fire and its source is Liver, or Kidney is Water and its master is Lung. Heart, Spleen, Kidney, Liver, and Lung are all postnatal formed entities. One must use formless Fire to match formless Water, probing directly into the abode of the Sovereign to seek it. This is seeking like with like, making it easy to enter. Those who know the essence need only one word to conclude. As for Wind, Cold, Summer-heat, Dampness, Dryness, and Fire entering the body, these are Guest Qi, not Host Qi. If Host Qi is solid, Guest Qi cannot enter. Physicians today only know to remove the Guest, neglecting the Host. Why? Even those advocating strengthening the Host focus solely on Spleen and Stomach as the master. Do they not know that Kun Earth is generated by Li Fire, and Gen Earth belongs to Kan Water? Understanding this, not only does the source of medicine have its origin, but the transmission of the sages' Dao will not be obscured. The concepts of "One Thread," "Haoran," "Bright Virtue," "Mysterious Female," "Emptiness," and "Taiji" are all this one Fire. Becoming a sage, worthy, Buddha, or immortal is merely perfecting this Fire and returning to it. This discussion elucidates the unknown for millennia; do not consider it pedantic.
The *Xi Ci* says: "Yi has Taiji, which generates Two Modes." Zhou Dunyi feared people would not understand, so he created the Taiji Diagram. "Wuji er Taiji": Wuji is undifferentiated Taiji; Taiji is differentiated Yin and Yang. "One" divides Taiji; the character "Zhong" (Center) represents the shape of Taiji. "One" is Fuxi's unbroken line made circular, which is Wuji. Since it is pre-heaven Taiji, before Heaven existed, everything was formless. Why did Fuxi draw a line and Zhouzi draw a circle, involving form? The answer is: This is reluctantly showing the way to later learners. Humans are born receiving the middle of Heaven and Earth, inherently possessing the shape of Taiji. In the human body, without examining form, one cannot exhaust its mysteries.
[Image] Both Kidneys belong to Water. Left is Yin Water, Right is Yang Water. Saying the Right is Mingmen is incorrect. Mingmen is between the two Kidneys. The small black circle to the left of Mingmen is the cavity of True Water; the small white circle to the right is the cavity of Minister Fire. This Water and Fire are both formless, secretly flowing day and night without rest. The two Kidneys in the body form one Taiji. Counting fourteen segments from top to bottom, or seven from bottom to top.
[Image] [Image]
Because I drew a figure based on the ancient bronze acupuncture man, the wonder of the human body's Taiji is clearly visible. Is this mere hobbyism? It is also out of necessity. Let us speak of Mingmen: Mingmen is in the body, opposite the navel, attached to the spine. Counting from top to bottom, it is the fourteenth vertebra; from bottom to top, the seventh. The *Neijing* says: "Beside the seventh section, there is a small heart." Here reside the two Kidneys. The left Kidney belongs to Yin Water; the right Kidney belongs to Yang Water. Each is one and half cun away, with the official residence of Mingmen in the middle, i.e., the white circle in the Taiji diagram. The small white orifice to its right is Minister Fire. The small black orifice to its left is like Tianyi's True Water. This Water and Fire are both formless Qi. Minister Fire obeys the command of Mingmen; True Water follows Minister Fire. From Yin hour to Shen hour, it performs Yang twenty-five degrees; from You hour to Chou hour, it performs Yin twenty-five degrees. It circulates day and night among the five Zang and six Fu organs. Stagnation causes disease; cessation causes death. At the time of male-female intercourse, Fire meets first, then Essence gathers. Thus it is said: "Fire precedes Water." Human life begins with Mingmen Fire, as Chu Qixian stated, revealing what predecessors had not. The world says Father's Essence and Mother's Blood; this is wrong. Both male and female prioritize Fire. Both have Essence, but the Male has Yin within Yang, prioritizing Fire; the Female has Yang within Yin, prioritizing Essence. It is correct to say Yin Essence and Yang Qi. When male and female unite, these two energies intersect, then form takes shape. Formed things belong to the post-heaven. Post-heaven hundred bones are complete, but without a spark of pre-heaven Fire Qi, they are dead ash. Thus it is said: "If the Sovereign is unclear, the twelve Officials are in danger."
Another asks: As stated above, is the Heart useless? Ancient sages never failed to instruct on rectifying, nourishing, and exhausting the Heart. Yet you alone seek the Dao outside the Heart. Perhaps the Dao outside the Heart is not the supreme Dao. I say: Carefully study the classic text, and you will understand. The text says: "Shen Ming emerges from it," so its connection is heavy. How could it be useless? Observe the court. The Hall of Supreme Harmony is where the King faces light to govern. The Palace of Heavenly Purity is where the King faces darkness to rest. Can one point to the Hall of Supreme Harmony and call it the King's body? Generally, the Yuan Yang Sovereign's use in handling affairs arises from the Heart, hence the Heart is considered primary. However, for dwelling in truth and nourishing rest, as the root of generation and transformation, it is uniquely hidden in the two Kidneys, thus especially important for the Kidney. In reality, it is neither Kidney nor Heart.