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(The five units mentioned above are the fractional parts of weight measurement.)
Weight originates from a single grain of millet. (The weight of one black round grain of millet serves as the starting standard.)
Ten grains of millet constitute one lei. (Calibrated with modern scales, it weighs two li and half a candareen.)
Ten lei constitute one zhu. (That is, the weight of one hundred grains of millet, weighing two candareens and a half.)
Six zhu constitute one zi. (That is, the weight of six hundred grains of millet, weighing one qian and five fen, as stated in *Shuowen Jiezi*.)
Four zi constitute one liang. (The weight of two thousand four hundred grains of millet contained in the double *yue* of the Huangzhong pitch-pipe.)

(The five units mentioned above are the whole numbers of weight measurement.)
Sixteen liang constitute one jin. (The weight of one sheng and six he of millet in ancient volume measures corresponds to nine liang and six qian on modern scales.)
Ten jin constitute one heng. (The weight of one dou and six sheng of millet in ancient volume measures corresponds to six jin on modern scales.)
Three heng constitute one jun. (The weight of four dou and eight sheng of millet in ancient volume measures corresponds to eighteen jin on modern scales.)
Four jun constitute one dan. (The weight of one dan, nine dou, and two sheng of millet in ancient volume measures corresponds to seventy-two jin on modern scales.)
Four dan constitute one gu. (The weight of seven dan, six dou, and eight sheng of millet in ancient volume measures corresponds to two hundred eighty-eight jin on modern scales.)

(Conversion to modern weights: ten parts equal six parts of the current system.)
One zhu equals the weight of one hundred grains of millet. This is equivalent to two candareens and a half in modern measure. Two zhu, three zhu, and above increase incrementally.
Ten zhu equals the weight of one thousand grains of millet. This is equivalent to two qian and five fen in modern measure.
Twelve zhu equals the weight of one thousand two hundred grains of millet contained in one *yue* of the Huangzhong pitch-pipe. The ancient half-liang is equivalent to three qian in modern measure.
One liang equals the weight of millet filling two *yue*. This is equivalent to six qian in modern measure.
Eight liang equals the weight of millet filling sixteen *yue*. This is the ancient half-jin, equivalent to four liang and eight qian in modern measure.
One jin equals the weight of millet filling thirty-two *yue*. This is equivalent to nine liang and six qian in modern measure.

(Attachment: Zigong [Uterus] and Xueshi [Blood Chamber].)
A guest asked: "Sanjiao (Triple Burner), Xinbaoluo (Pericardium), and Mingmen (Gate of Life) are the key points of medical practice and the general outline of Zang-Fu organs. Some say they have physical form; some say they are formless. Some state that Sanjiao and Xinbaoluo are exterior-interior pairs; others state that Sanjiao and Mingmen are exterior-interior pairs. Some claim that each of the Five Zang organs has only one, except for the Kidneys, which are two: the left is the Kidney, and the right is the Mingmen. The function of Mingmen is to store Jing (Essence) in men and to anchor the Chong and Ren vessels (uterus) in women. Given these differing views, how can one not harbor doubts? For a thousand years, discussions have been inconclusive. Since truth is singular, how can it be so chaotic? Is there indeed a principle that unifies these views?"

I replied: "Alas! The Way of Medicine began with Huangdi (Yellow Emperor) and Qibo. Their principles are clearly recorded in the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions). The subtleties of the *Ling Shu* and *Su Wen* are precise and without omission. Whatever they discussed was based on principle; whatever they named was based on form. Therefore, in the *Nei Jing* (Inner Canon), no word is spoken lightly, and no sentence is empty. Since then, whoever inherited this lineage could not go beyond the scope of the *Ling Shu* and *Su Wen*. The reason for the current confusion must have its cause, likely originating from the *Nan Jing* (Classic of Difficult Issues). The *Nan Jing* expounds upon the *Ling Shu* and *Su Wen* and is the earliest of the various schools. However, due to its numerous errors, it caused confusion in later generations. For three millennia, no one dared to contradict it, leaving later doubts unsolvable. Let us first thoroughly analyze Sanjiao and Xinbaoluo, and then address other matters."

"Sanjiao is the chief manager of the Five Zang and Six Fu organs; Xinbaoluo (Pericardium) is the guardian of the Sovereign Heart (Shaoyin). Yet, Chapter 25 of the *Nan Jing* states: 'The Heart Master (Xin Zhu) and Sanjiao are exterior-interior pairs, both having names but no form.' If saying they are exterior-interior is correct, saying they are formless is incorrect. Names are established based on forms; if they truly had names but no form, then the words of the *Nei Jing* would be fabricated. Unfortunately, Wang Shuhe and Xuanyuan followed this view, directly stating that Sanjiao has no shape and exists only as an empty name. Since these two failed to distinguish clearly, who could clarify it thereafter? It was not until Xu Dun and Chen Wuzhe that theories on the physical form of Sanjiao were proposed, claiming there is a fatty membrane the size of a palm, opposite the Bladder, with two white meridians emerging from the center, running along the spine and penetrating into the brain. I therefore extensively examined both classics. In the *Ling Shu · Ben Shu* chapter, it says: 'Sanjiao is the Fu organ of the middle ducts; water pathways emerge from it, connecting to the Bladder; it is the isolated Fu organ.' In the *Ling Shu · Ben Cang* chapter, it says: 'Those with dense skin and thick texture have thick Sanjiao and Bladder; those with coarse skin and thin texture have thin Sanjiao and Bladder.' Furthermore, the conditions of slackness, tension, straightness, and knotting are all differentiated. In the *Ling Shu · Lun Yong* chapter, it says: 'A brave person has deep, firm eyes, long and straight eyebrows, and transverse Sanjiao textures. A timid person has large, unfocused eyes, disordered Yin and Yang, and longitudinal Sanjiao textures.' In the *Ling Shu · Jue Qi* chapter, it says: 'Upper Jiao opens and disseminates, spreading the flavors of grains and herbs, steaming the skin, filling the body, and moistening hair, like mist and dew irrigating; this is called Qi. Middle Jiao receives Qi, extracts juices, transforms them into red blood; this is called Blood.' In the *Ling Shu · Ying Wei Hui Hui* chapter, it says: 'Ying (Nutritive) Qi originates from Middle Jiao, Wei (Defensive) Qi originates from Lower Jiao.' It also states: 'Upper Jiao emerges from the upper orifice of the Stomach, travels with the esophagus, pierces the Diaphragm, and spreads in the chest. Middle Jiao is also within the Stomach, emerging after Upper Jiao, separating dregs, steaming fluids, transforming fine essences into blood to nourish the body; thus, it alone circulates in the meridians and collaterals, named Ying Qi.' 'Lower Jiao separates from the ileum, pours into the Bladder, and渗 (seeps) therein.' 'Water and food reside in the Stomach, become dregs, pass down to the Large Intestine, forming the functions of Lower Jiao.' It further states: 'Upper Jiao is like mist, Middle Jiao is like foam, Lower Jiao is like a drain.' In the *Su Wen · Wu Zang Bie Lun* chapter, it says: 'Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder—these five are produced by Heaven; their nature resembles Heaven, so they excrete but do not store.' In the *Su Wen · Liu Jie Zang Xiang Lun* chapter, it says: 'Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are the root of granaries and the residence of Ying Qi.' Regarding Xinbaoluo (Pericardium), the *Ling Shu · Xie Ke* chapter states: 'The Heart is the great master of the Five Zang and Six Fu organs. Its substance is solid, and pathogens cannot enter; if they enter, the Heart is injured, Shen (Spirit) departs, and death ensues.' Therefore, any pathogen affecting the Heart actually affects the Xinbaoluo (Pericardium). All these are the purport of the Classics. If it is said to be formless, why are there water pathways? Why are there distinctions of thickness, thinness, slackness, tension, straightness, and knotting? Why are there descriptions of longitudinal and transverse textures? Why are there differences like mist, foam, drains, and distinctions between Qi and Blood? Xin Zhu (Heart Master) is also said to be formless; if Xinbaoluo (Pericardium) accepts pathogens on behalf of the Heart, where would it accept them if it had no form? From these texts, the existence or non-existence is evident. The *Nan Jing* aims to explain the difficult aspects of the *Nei Jing*, hence its name, and it actually derives from the *Nei Jing*. Now, the *Nei Jing* details their names and forms, while the *Nan Jing* claims they are formless. Should we follow the *Nan Jing*'s 'formless' or the *Nei Jing*'s 'form'? Moreover, regarding the views of Xu Dun and Chen Wuzhe that Sanjiao is hidden, pointing to the fatty membrane below the kidney—if this were true, why is it called 'Three'? How is it divided into Upper, Middle, and Lower? Why is it called a Fu organ? This theory lacks evidence and is absurd. The guest said: 'Xinbaoluo (Pericardium) is understandable in text and meaning; sages throughout history have pointed to it as the membrane wrapping the heart, which is undeniable. As for Sanjiao, since you now say it has form, yet it is not the theory of Xu and Chen, what exactly is it?' I said: 'Seek it through the meaning of the characters, and you will find it.' The term 'Three' symbolizes the Three Powers (Heaven, Earth, Man), referring to the extent from top to bottom. The term 'Jiao' (Burner/Scorched) symbolizes fire, red color, and Yang. In the human body, from external skin and hair to internal Zang-Fu organs, everything has a name and category. What is that large sac-like structure surrounding the cavity from top to bottom? And this innermost layer, reddish in color and shape, resembling the Six Harmonies, protecting all Yang—is this not Sanjiao? As stated in the *Ling Shu · Wu Long Jin Ye Bie* chapter: 'Sanjiao emits Qi to warm muscles and fill skin.' This clearly indicates that Sanjiao is located inside the muscles and outside the Zang-Fu organs. Similarly, in the *Ling Shu · Bei Shu* chapter, it mentions 'Lung Shu is between the third Jiao, Heart Shu between the fifth Jiao,' etc., using 'Jiao' to denote bodily regions. Only Yu Tianmin said: 'Sanjiao refers to the cavity itself, collectively called Sanjiao, containing a fatty membrane inside the cavity that wraps around the outside of the Five Zang and Six Fu organs.' This view is close to the truth but fails to clarify the meaning of 'Jiao,' and the fatty membrane theory adds an unnecessary layer. Regarding their exterior-interior pairing, Sanjiao is the outer guard of the Zang-Fu organs, and Xinbaoluo (Pericardium) is the outer guard of the Sovereign, like the multiple walls of an imperial palace. Thus, both belong to Yang and are called Ministerial Fire. Their meridians connect, confirming their exterior-interior relationship. The *Ling Shu · Jing Mai* chapter states: 'The Jueyin meridian of the Heart Master emerges and connects to Xinbaoluo (Pericardium), passes through the Diaphragm, and interlaces with Sanjiao. The Hand Shaoyang meridian scatters and connects to Xinbaoluo (Pericardium) and merges with the Heart Master.' The *Su Wen · Xue Qi Xing Zhi* chapter states: 'Hand Shaoyang and Heart Master are exterior-interior pairs.' This is clear and needs no further debate. The guest asked: 'If Sanjiao and Xin Zhu (Heart Master) are exterior-interior pairs, why is there a theory of Mingmen and Sanjiao being exterior-interior?' I replied: 'Sanjiao and Xinbaoluo (Pericardium) are the fixed Yin-Yang pair in the *Nei Jing*; originally, there was no theory of Mingmen's exterior-interior relationship, nor the name Mingmen.' Only in chapters like *Gen Jie*, *Wei Qi* in *Ling Shu*, and *Yin Yang Li He* in *Su Wen* does it say: 'Taiyang roots at Zhiyin and knots at Mingmen; Mingmen refers to the eyes.' This refers to the Taiyang meridian ending at Jingming acupoint, where the area between the eyes connects to the brain and heart, the seat of life, hence called Mingmen. There is no distinction between left and right kidneys, nor the idea that the right kidney is Mingmen. The concept of Mingmen originated from *Nan Jing* Chapter 36: 'The Kidneys are two, but not both are Kidneys; the left is the Kidney, the right is Mingmen. Mingmen is where Spirit resides and Yuan Qi is attached; it stores Essence in men and anchors the uterus in women.' Wang Shuhe adopted this, stating that Kidney and Mingmen pulses appear at the Chi position, leading to later theories of Mingmen's exterior-interior pairing, which the *Nei Jing* does not support. The guest asked: 'Since the *Nei Jing* has no Mingmen, why does the *Nan Jing* have it? What should the explanation of Mingmen ultimately be?' I said: 'All chapters of the *Nan Jing* derive from the *Nei Jing*, so this mention of Mingmen must have some basis. Perhaps, due to the passage of time, the text suffered losses or errors, as Huashi noted in his commentary on Chapter 7: "The first chapter cites 'The Classic says,' but this phrase is not found in Ling Shu or Su Wen. Did Yue Ren (Qin Yueren) have another ancient text? Or did it exist in Nei Jing but get lost in transmission? This is unknowable." However, if the right kidney is Mingmen storing Essence in men, what does the left kidney store? If it anchors the uterus in women, does the uterus attach solely to the right kidney? This causes doubt. I examined various books and found in the *Huang Ting Jing*: "Above is Huangting, below is Guanyuan, behind is Youque, front is Mingmen." It also says: "Closing Mingmen is like the Jade Capital," and "In Dantian, Jing Qi is subtle; in Yufang, there is the divine gate." Liangqi Zi commented: "Men store Essence, women regulate Blood, hence called Gate." He also said: "In Guanyuan lies the place where men store Essence." Yuanyang Zi said: "Mingmen is where Jing Qi flies out from the Lower Dantian." These are insights not previously made by physicians but sufficient to illuminate this topic. Also, the *Mai Jing* (Pulse Classic) states: "Kidney combines with Bladder as a Fu organ, combining with Lower Jiao, behind Guanyuan; left is Kidney, right is Zihu (Child's Chamber)." It also says: "Kidney is named Baomen Zihu; Chi pulse is Kidney pulse." Saying the right is Zihu aligns with the right being Mingmen. Carefully considering these statements, I silently understood. Zihu is the Zangong (Uterus), also known as Yufang, commonly called Zigang, located anterior to the rectum and posterior to the bladder, between Guanyuan and Qihai acupoints. Male Essence and Female Blood reside here, and children are born from it. Thus, Zangong is a general term for both sexes. Daoists believe the Pre-Heaven True One Qi resides here, forming the basis of alchemical return, naming it Dantian. Physicians note that the Chong and Ren meridians flourish here, causing menstruation, naming it Xueshi (Blood Chamber). Ye Wenshu said: "At conception, within the womb, one breathes with the mother. After birth, a spark of Primordial Spirit Qi gathers below the navel, breathing independently. Exhalation connects to Heavenly Root, inhalation to Earthly Root. Life depends on Qi first, hence named Qihai (Sea of Qi)." Though names differ, they refer to the same Zangong (Uterus). Below the Zangong is a door. In women, it is palpable,俗称 Chanmen (Birth Gate); in men, it is perceived during ejaculation. The guest asked: "Is this Mingmen?" I said: "Yes. Let me explain further. Before physical formation, during parental union, male semen exits this door, female essence enters this door. When the fetus is mature, it exits this door. Its entry and exit are all through this door; is it not the Gate of Pre-Heaven Life Establishment? After birth, Sanjiao Jing Qi resides here. Thus, *Jin Dan Da Yao* states: 'Qi gathers, Essence fills; Essence fills, Qi flourishes.' Liangqi Zi said: 'Life depends on Essence.' *Zhu Yu Ji* states: 'Water is the ancestor of the Three Realms; Essence is the root of Yuan Qi.' If Essence goes, Qi goes; if Qi goes, Life goes. Its retention or loss occurs through this door; is it not the Gate of Post-Heaven Life Establishment? Examining *Nan Jing* Chapter 44, the Seven Rush Gates refer to places of entry and exit. Thus, all entry/exit points are called Gates. This particular gate is the greatest convergence; how could it lack a name? If this is not Mingmen, what is it? Knowing this place is Mingmen, the storage of Essence in men and anchoring of the uterus in women find their destination, resolving millennium-old doubts. The guest asked: 'If so, Mingmen is not the right kidney, but the uterus. Is this another Fu organ? Which meridian does it pair with? Where is its pulse located?' I said: 'The exterior-interior relationships of the Twelve Meridians are already fixed by Yin and Yang. Pairing Mingmen with another meridian would mean one Kidney corresponds to two meridians, which is illogical. Moreover, Mingmen is the gate of the Zangong (Uterus); Zangong is the mansion where the Kidney stores Essence; the Kidney governs Pre-Heaven True One Qi, acting as the lock and key of the North. Its function as a lock and key relies on Mingmen's closure, storing True Yang in Kan (Water trigram), serving as the source of transformation for the whole body. Mingmen and Kidney share the same Qi. Daoist texts say this is centered in up, down, left, and right, an extreme image, named Dantian. Dan means odd/unusual, so it belongs to the Northern Water One Heaven organ. The Mingmen acupoint externally is precisely at the midline of the 14th thoracic vertebra, belonging to the Du Meridian. Thus, Mingmen originally belongs to the Kidney and is not a separate Fu organ. *Nan Jing* Chapter 39 also states: "The Qi of Mingmen communicates with the Kidney," implying it is inseparable from the Kidney. Although the Five Zang organs are single, the Kidneys are paired. Having two implies difference. Like ears and eyes are one, but the left sees better than the right; hands and feet are one, but the right is stronger than the left. The Northern Deity has Xuanwu; Snake represents Yang, Turtle represents Yin. The Chi pulses are divided left and right; left governs Water, right governs Fire. Usually, Left is Yang and Right is Yin, but here Left is Water and Right is Fire. Why? Because Kidney corresponds to the Zi position, Qi responds to Winter Solstice, the point of Yin-Yang division. After Winter Solstice, Heaven rotates left bringing Spring; the Big Dipper points to Jimu; Sun and Moon move right to Hai position, meeting at Zizi constellation. Yang advances one month, constellation retreats one palace, Sun gradually moves right, and humans correspondingly follow, so to the right of Water position is Fire. Also, human limbs correspond to Earth; Earth's rigidity is in the Northwest, so Right Chi should be Yang, which is logical. Thus, *Mai Jing* pairs Kidney pulses with both Chi positions, but should state: Left Chi governs True Yin in Kidney, Right Chi governs True Yang in Kidney. Mingmen is the root of Yang Qi, so appearing with Sanjiao Ministerial Fire pulse at Right Chi is acceptable; but saying Left Kidney is Kidney and Right Kidney is Mingmen is incorrect. Nevertheless, analytically, Left is Water, Right is Fire, and Mingmen attaches to Right Chi; synthetically, Mingmen is the pivot of waxing and waning, Left governs ascending, Right governs descending, Front governs Yin, Back governs Yang. Thus, Water image is dark outside, bright inside; Kan trigram is odd inside, even outside. The two Kidneys are the outer even lines of Kan; Mingmen is the inner odd line. One commands two, two encompasses one. Thus, Mingmen commands both Kidneys, and both Kidneys belong to Mingmen. Therefore, Mingmen is the Mansion of Great Water, the Residence of Yin and Yang, the Sea of Essence and Qi, the Cavity of Life and Death. If Mingmen is deficient, Five Zang and Six Fu lose support, and Yin-Yang pathology becomes ubiquitous. The reason is that the Way of Heaven and Earth's generation begins and ends below; the principle of flourishing and declining of all things lies in the root. Thus, Xu Xueshi alone knew to tonify Kidney; Xue Lizhai always emphasized Mingmen. These two sages' insights surpassed ordinary people, deriving from Wang Taipu's saying: "Strengthen the Master of Water, Benefit the Origin of Fire." This is indeed the fundamental root of Life and Nature. If a physician does not understand this, what else is there to discuss? Therefore, I clarify this to expand its meaning. Although the preceding and following arguments in this chapter contain many subjective views, they all deduce from the Classic's intent, and I dare not speak rashly. I hope my fellow practitioners will critique and correct me."