（详后论中）
人身以命门为本，而论命门者，不一其处。为此坎为水，一言尽之。盖坎阴包乎阳，一言水而火在其中，
如必象坎之形，两边一画为阴，中间一画为阳，则拘矣。独不闻画前原有易乎！
《难经》注三焦，一则曰∶有名无形，与手厥阴相表里。再则曰∶有名无形，其经属手少阳。词旨极为明
白。叔和定《脉经》，因之以立论，可谓善于祖述矣。辨《脉诀》者，不求甚解，以为明有其经，又曰无其形，
自相矛盾，为此不经之谈。而有为之原者，《脉诀》出于六朝高阳生假名伪撰，叔和《脉经》中决不为此语。
不知叔和实根于《难经》，《脉诀》亦未背乎叔和，辨之者愦愦，而辨原之者亦冥冥。而原读《难经》者，
将三焦对诸脏腑读之，涣然冰释矣。肾之形如豇豆，而三焦之形何似？脾之形如马蹄，而三焦之形何类？心之
形如莲苞，而三焦之形何若？肺六叶而形如华盖，肝七叶而形如甲拆，三焦亦有叶可数，形可拟乎？五脏无不
皆然。经则起于关冲，终于丝竹，凡二十三穴，左右四十六穴，岂不有名无形，而行经于上、中、下乎？究其源，
滥觞于宋儒，将高阳生一辟，庞安常倡其端而指其瑕，戴同父和其说而辨其谬。厥后一派名流，俱以耳读书
而不以心读书，凡《脉诀》之本于《灵》、《素》、《难经》，微词奥旨，有难晓者，概归于高阳生之僭拟。
高阳生阳受其贬，阴实受其褒。夫高阳生立七表、八里、九道之目，而遗数脉，其罪实无可逃。其余不过文不
雅训，荐绅先生难言之，而乃于词之晓畅者，亦谓高阳生杜撰，高阳生不应受如是之诬。学未深造而轻议古人，
多见其不知量也。考三焦之功用，乃人身最关要之腑，如天地之三元总领五脏、六腑、营卫、经络之气，而
为诸气之宗。以其资生于肾，与肾合气，肾为元气之正，三焦为元气之别，并命门而居，候脉者，亦候之右尺，
可谓深知经脉者。余谓不然，上焦主内而不出，其治为膻中；中焦主腐熟水谷、其治在脐旁；下焦主出而不
内，其治在脐下一寸。既平列上、中、下三焦，候脉自宜候寸、关、尺三部。
（详细内容在后文论述中）
人体以命门为根本，但关于命门的论述，其位置说法不一。用“坎”卦和“水”字来概括，一句话就能说尽。因为坎卦是阴包裹着阳，说它是水，而火就在其中。如果一定要模仿坎卦的形状，两边的一横代表阴，中间的一横代表阳，那就太拘泥了。难道没听说过在画卦之前原本就有《易》理吗！
《难经》注释三焦时，一方面说：有名而无形，与手厥阴心包经互为表里。另一方面又说：有名而无形，其经脉属于手少阳三焦经。言辞意旨非常明白。王叔和编定《脉经》，依据这些来立论，可以说是善于遵循祖述前人学说。那些辨析《脉诀》的人，不求甚解，认为既然有明确的经脉，又说没有形体，这是自相矛盾，因此认为是荒诞不经的言论。而追溯源头的人指出，《脉诀》出自六朝时期的高阳生假托之名伪撰，王叔和的《脉经》中绝对不会有这样的话。不知道王叔和实际上根源于《难经》，《脉诀》也没有违背王叔和的观点，辨析者糊涂，追溯源头的人也冥顽不灵。而那些重新阅读《难经》的人，将三焦与其他脏腑对照阅读，便豁然开朗了。肾脏的形状像豇豆，那三焦的形状像什么？脾脏的形状像马蹄，那三焦的形状像什么类？心脏的形状像莲苞，那三焦的形状像什么？肺有六叶，形状像华盖，肝脏有七叶，形状像甲壳，三焦也有叶片可以数算、有形体可以比拟吗？五脏都是如此。三焦经起于关冲穴，终于丝竹空穴，共有二十三个穴位，左右共四十六个穴位，这难道不是有名无形，而在上、中、下三部运行经脉吗？追根溯源，这种争论滥觞于宋代理学家，他们抨击高阳生，庞安常发起端绪并指出其瑕疵，戴同父附和这种说法并辨析其谬误。此后一派名流，都只用耳朵读书而不用心读书，凡是《脉诀》中源自《灵枢》、《素问》、《难经》的微言奥旨，难以理解的地方，一概归咎于高阳生的僭越模仿。高阳生表面上受到贬低，实际上却暗中受到了褒扬。高阳生确立了七表、八里、九道的脉目，而遗漏了数脉，他的罪过确实无法逃脱。其余不过是不符合典雅规范，士大夫们难以启齿，但对于那些词意晓畅通顺的地方，也说是高阳生杜撰的，高阳生不应受到这样的诬陷。学问没有达到精深程度就轻易评议古人，只会显得自己不知分寸。考察三焦的功能，它是人体最关键的腑，如同天地的三元总领五脏、六腑、营卫、经络之气，是诸气的宗主。因为它资生于肾，与肾合气，肾是元气的正位，三焦是元气的别支，并与命门同居，诊脉的人，也在右尺部候察它，这可以说是深知经脉的人。我认为不是这样，上焦主管纳受而不外出，其治疗部位在膻中；中焦主管腐熟水谷，其治疗部位在脐旁；下焦主管排出而不纳受，其治疗部位在脐下一寸。既然平列上、中、下三焦，诊脉自然应该候察寸、关、尺三部。
(The detailed discussion follows later.)
The human body takes the Mingmen (Gate of Life) as its root. However, discussions on the location of the Mingmen vary. This can be summarized in one phrase using the Kan trigram and the concept of Water. Kan represents Yin enveloping Yang; describing it as Water implies that Fire is contained within. If one were to rigidly imitate the shape of the Kan trigram—where the two outer lines represent Yin and the middle line represents Yang—it would be too inflexible. Have you not heard that the principles of the *Yijing* (Book of Changes) existed before the trigrams were drawn?
In his commentary on the Sanjiao (Triple Burner), the *Nanjing* (Classic of Difficult Issues) states: "It has a name but no form, and stands in interior-exterior relationship with the Hand-Jueyin Pericardium Meridian." It further states: "It has a name but no form, and its meridian belongs to the Hand-Shaoyang Sanjiao Meridian." The wording is extremely clear. Wang Shuhe, in compiling the *Maijing* (Pulse Classic), based his arguments on these texts, which can be considered a skillful adherence to ancestral scholarship. Those who critique the *Maijue* (Pulse Rhymes) without seeking deep understanding argue that since there is a defined meridian, yet no form is described, this is self-contradictory and therefore absurd talk. However, those tracing the origin point out that the *Maijue* was falsely authored by Gao Yangsheng during the Six Dynasties period under a pseudonym, and such statements would absolutely not appear in Wang Shuhe's *Maijing*. They fail to realize that Wang Shuhe’s work is fundamentally rooted in the *Nanjing*, and the *Maijue* did not deviate from Wang Shuhe’s views. The critics are confused, and those tracing the origins are equally obscure. However, those who re-read the *Nanjing* and compare the Sanjiao with other Zang-Fu organs will find their doubts resolved like ice melting. The kidney resembles a kidney bean; what does the Sanjiao resemble? The spleen resembles a horse's hoof; what category does the Sanjiao fall into? The heart resembles a lotus bud; what is the shape of the Sanjiao? The lung has six lobes and resembles an umbrella canopy; the liver has seven lobes and resembles a shell; does the Sanjiao have countable lobes or a comparable form? This applies to all five Zang organs. The Sanjiao meridian begins at Guanchong (SI 1) and ends at Sizhukong (TE 23), comprising twenty-three acupoints on each side, totaling forty-six. Is this not evidence of having a name but no form, while its meridian traverses the Upper, Middle, and Lower regions? Tracing the source of this controversy, it originated with Song Dynasty Neo-Confucians. They attacked Gao Yangsheng; Pang Anchang initiated criticism by pointing out flaws; Dai Tongfu echoed this view to辨辩 (debate) its errors. Subsequently, a group of famous scholars read with their ears rather than their hearts. Any subtle meanings and profound principles in the *Maijue* derived from the *Lingshu*, *Suwen*, and *Nanjing* that were difficult to understand were generally attributed to Gao Yangsheng’s presumptuous imitation. Gao Yangsheng suffered public condemnation but received implicit praise. While Gao Yangsheng’s establishment of the categories of Seven Surfaces, Eight Interiors, and Nine Channels, and his omission of the rapid pulse, are indeed culpable, his other writings merely lacked elegance, which gentlemen found hard to articulate. Yet, even his clear and fluent passages were labeled as fabrications by Gao Yangsheng. He should not suffer such slander. Those whose learning has not reached profundity yet lightly criticize ancients only reveal their own lack of measure. Examining the function of the Sanjiao, it is the most crucial Fu organ in the body. Like the Three Primordials of Heaven and Earth, it commands the Qi of the Five Zang, Six Fu, Ying-Wei (Nutritive and Defensive), and meridians, serving as the patriarch of all Qi. Since it derives nourishment from the Kidney and combines Qi with it, the Kidney is the proper seat of Yuan Qi (Original Qi), while the Sanjiao is the branch of Yuan Qi. Located together with the Mingmen, pulse diagnosticians also palpate it at the Right Chi position. This shows a deep understanding of the meridians. I disagree. The Upper Jiao governs intake without discharge, and its therapeutic center is the Tanzhong (Chest Center); the Middle Jiao governs the rotting and ripening of food and drink, and its therapeutic center is beside the umbilicus; the Lower Jiao governs discharge without intake, and its therapeutic center is one cun below the umbilicus. Since the Upper, Middle, and Lower Jiao are listed equally, pulse diagnosis should naturally correspond to the Cun, Guan, and Chi positions of the three sections.