越人谓心主包络，与三焦为表里，俱有名而无形。后人有以命门为包络者。皆非通论也。少阳三焦
之气，生于肾脏，即相火也。相火者，先天所生之元阳也。包络者，包络于心下，多血而主脉，为君主之
相。其脉起于胸中，出属心包络，下膈，历络三焦。（在三焦曰循，在包络曰历，皆分循分历于中胃上下之间。）是包络
在膈上
三焦在膈下，皆属有形之脏腑也。但包络、三焦之气，并出于肾，一游行于上中下，而各有所归之部署；一
入于心下包络，而为君主之相。（《灵枢经》云∶肾合三焦膀胱。乃肾气上合于心包，犹膀胱之归于部署。）犹肾
与膀胱，太阳与君火，标本之相合也。肾中之元阳，先天之水火也，君
火与包络，后天之二火也。包络、三焦，皆以有形无形之间求之，则得矣。
《骨空论》曰∶督脉者，起于少腹以下，骨中
央，女子入系庭孔。其孔，溺孔之端也。（庭孔，阴户也。
溺孔之HT ，户内之产门也。此言督脉起于少腹之内，故举女子之产户以明之，是
男于之督脉亦起于少腹内，宗筋之尽处，故下文曰∶其男子循茎下至篡，与女子
等。盖此节举女子，则男子可知，下节举男子，则与女子等也。）其络循阴
器，合篡间，绕篡后，别绕臀，至少阴与巨阳中络者，合少阴，上股内后廉，贯脊，属肾。（篡，初患切。
臀，音屯。篡间，前后二阴相交之处。此言督脉循阴器之下，从后臀贯脊，在十四椎之
间，从命门而入内属肾。盖命门乃督脉所入之门，故越人以右肾名为命门，谓督
脉主阳，而右肾属火也。）与太阳起于目内 ，上额交巅上，入
络脑，还出别下项，循肩 内，夹脊，抵腰中，下循膂，络
肾。（《根结篇》曰∶太阳根起于至阴，结于命门。命门者，目也，督脉之从上
而下者，起于太阳之命门，上额，交巅，络脑，出项，循肩，抵腰，下膂，络肾。
是起于阳者，出于上之命门，而入于下之命门也。盖太阳与督脉，乃阴中之生
阳，本子先天之水火，为性命始生之门，故上下出入之处，皆名命门。上节曰贯
脊，属肾，此节曰循膂，络肾；犹脏脉之属脏络腑，腑脉之属俯络脏。督脉之从下
而上，从上而下，皆从命门而入属络于两肾者也。出于庭孔者，起于阴，而贯脊，
属于右肾∶与太阳起于目内 者，起于阳，而下膂，络于左肾。是以阴属阳，以
阳络阴，阴阳交互之妙用也。夫男左女右，故上节论女子，此下论男子，良有以
夫。）其男子循茎，下至篡，与女子等。其少腹直上者，贯齐中央，上贯心，入喉，上颐，环唇，上系两目
之下中央。（齐，同脐。此言督脉之原，起于少腹之内，而分两岐。一从后而贯
脊，属肾；一从前而循腹，贯齐，直上系两目之下，而交于太阳之命门．是督脉
环绕前后上下一周，犹天道之包乎地外也。世人咸谓背为阳，腹为阴，督脉循于
背，总督一身之阳；任脉循于腹，统任一身之阴，又不明越人以右肾为命门之
义，故已详注于《素问》，而复申明之。督脉分两岐，而内络两肾，越人尚不能详
析经义。出分两岐，而入亦分两岐。）
扁鹊认为心主包络与三焦互为表里，二者都有名称但没有具体的形态。后来有人将命门视为包络，这些都不是通达的论述。少阳三焦之气，产生于肾脏，也就是相火。所谓相火，是先天所生的元阳。包络包裹在心下，多血而主管血脉，作为君主之心的辅佐。它的脉气起始于胸中，出来归属于心包络，向下穿过膈肌，依次联络三焦。（在三焦称为“循”，在包络称为“历”，都是指在中胃上下之间分别进行循行和联络。）这样看来，包络位于膈膜之上，三焦位于膈膜之下，都是有形的脏腑。但是包络和三焦的气，都出于肾脏，一种气游行于上、中、下三部，各有其归属的部署；另一种气进入心下的包络，作为君主的辅佐。（《灵枢经》说：肾与三焦、膀胱相合。这是肾气向上合于心包，就像膀胱归于其所属的部署一样。）这犹如肾与膀胱，太阳经与君火，是标本相合的关系。肾中的元阳，是先天产生的水火；君火与包络，是后天产生的二火。对于包络和三焦，都应该在有形与无形之间去探求，就能明白了。
《素问·骨空论》说：督脉，起于小腹以下，骨骼中央，女子向内连接庭孔。这个孔，就是溺孔的末端。（庭孔，即阴户。溺孔的后部，是子宫内的产门。这里说督脉起于小腹内部，所以举女子的产门来阐明它，这说明男子的督脉也起于小腹内，宗筋的尽头处，所以下文说：男子沿着阴茎下行至会阴，与女子相同。大概这一节列举女子，那么男子就可以推知了；下一节列举男子，那么与女子是一样的。）它的络脉沿着生殖器，汇合于会阴之间，环绕会阴后方，另外环绕臀部，至少阴经与巨阳经的中部络脉处，与少阴经相合，上行至大腿内侧后缘，贯穿脊柱，归属于肾脏。（篡，音初患切。臀，音屯。篡间，是前后两阴相交的地方。这里说督脉沿着生殖器下方，从后臀部贯穿脊柱，在第十四椎之间，从命门进入体内归属于肾。大概命门是督脉进入的门，所以扁鹊以右肾名为命门，认为督脉主阳气，而右肾属火。）它与足太阳膀胱经起于目内眦，上行额部，交会于头顶，进入络属脑部，复出别下行项部，沿着肩胛内侧，夹着脊柱，抵达腰部中间，向下沿着骶骨，络属于肾脏。（《灵枢·根结篇》说：太阳经根起于至阴穴，结于命门。命门，指的是眼睛。督脉从上往下的路径，起于太阳经的命门（眼睛），上行额部，交会于头顶，络属脑部，出于项部，沿着肩部，抵达腰部，下行骶骨，络属肾脏。这是起于上部阳位的命门，而出入于下部阴位的命门。大概太阳经与督脉，是阴中生出的阳气，本源于先天的水火，是生命开始生成的门户，所以上下出入的地方，都命名为命门。上一节说贯穿脊柱，归属于肾；这一节说沿着骶骨，络属肾；这就如同脏脉归属于脏而络属于腑，腑脉归属于腑而络属于脏。督脉从下往上，从上往下，都是从命门进入并络属于两肾的。出于庭孔的，是起于阴位，贯穿脊柱，归属于右肾；与太阳经起于目内眦的，是起于阳位，下行骶骨，络属于左肾。这是阴联系阳，阳联系阴，体现了阴阳交互的奥妙作用。因为男左女右，所以上一节论述女子，这一节论述男子，是有道理的。）男子的督脉沿着阴茎，下行至会阴，与女子相同。其中直从小腹向上的分支，贯穿脐中央，向上贯穿心脏，进入喉咙，上行至面颊，环绕嘴唇，向上系连两眼之下的中央。（齐，同脐。这里说督脉的源头，起于小腹内部，分为两支。一支从后面贯穿脊柱，归属于肾；一支从前面沿着腹部，贯穿脐部，直上系连两眼之下，并与太阳经的命门交汇。这样督脉环绕前后上下循环一周，犹如天道包裹在地之外。世人普遍称背部为阳，腹部为阴，认为督脉循行于背部，总督一身之阳气；任脉循行于腹部，统任一身之阴气，这又不明白扁鹊以右肾为命门的含义，所以已经在《素问》注中详细说明，这里再次申明。督脉分为两支，内部络属于两肾，扁鹊尚且不能详细解析经文义理。分出两支，进入时也分为两支。）
Bian Que (Yue Ren) stated that the Pericardium Master (Xin Zhu Bao Luo, the pericardium which protects the heart) and the Sanjiao (Triple Burner) are interior-exteriorly related; both have names but no distinct form. Later scholars who identified the Mingmen (Gate of Life) as the Pericardium were not offering a comprehensive theory. The Qi of Shaoyang Sanjiao is generated in the Kidney, which is also called Xianghuo (Ministerial Fire). Ministerial Fire refers to the Primordial Yang (Yuanyang) generated from the Pre-heaven (Innate). The Pericardium envelops the area below the Heart, is rich in blood, governs the vessels, and serves as the assistant to the Monarch (Heart). Its vessel originates in the chest, emerges to connect with the Pericardium, descends through the diaphragm, and sequentially connects with the Sanjiao. (When referring to the Sanjiao, it is called "xun" [to follow/circulate]; when referring to the Pericardium, it is called "li" [to traverse/connect]; both indicate circulating and connecting within the upper and lower regions of the middle Jiao/Stomach area.) Thus, the Pericardium is above the diaphragm, and the Sanjiao is below the diaphragm; both are tangible Zang-Fu organs. However, the Qi of both the Pericardium and Sanjiao originates from the Kidney. One type of Qi circulates through the Upper, Middle, and Lower Jiao, each having its specific destination; the other enters the Pericardium below the Heart to serve as the Monarch's assistant. (The *Ling Shu* states: "The Kidney combines with the Sanjiao and Bladder." This means Kidney Qi ascends to combine with the Pericardium, just as the Bladder returns to its designated station.) This is analogous to the combination of Biao-Gen (Root and Branch) between the Kidney and Bladder, or between the Taiyang (Greater Yang) channel and Junhuo (Monarch Fire). The Yuan Yang (Primordial Yang) in the Kidney represents the Pre-heaven Water and Fire; Junhuo (Monarch Fire) and the Pericardium represent the Post-heaven two Fires. To understand the Pericardium and Sanjiao, one must seek them in the realm between the tangible and intangible.
The *Gu Kong Lun* chapter states: "The Du Mai (Governing Vessel) originates below the lower abdomen, in the central part of the bone. In women, it enters and connects to the Ting Kong (Court Aperture/Vulva). This aperture is the end of the Niao Kong (Urethral Aperture)." (Ting Kong refers to the vaginal opening. The posterior part of the urethral aperture is the birth canal within the uterus. This passage indicates that the Du Mai originates inside the lower abdomen; thus, the female birth canal is cited to clarify this. It implies that in men, the Du Mai also originates inside the lower abdomen, at the extremity of the Zong Jin [conjoined sinews]. Hence, the following text says: "In men, it follows the penis downward to the Huiyin (Cuan), being equal to women." By citing women here, men can be inferred; by citing men in the next section, it is equal to women.) Its collateral follows the genitalia, converges at the Huiyin (Cuan) space, circles around the posterior aspect of the Huiyin, branches off to circle the buttocks, reaches the point where the Shaoyin (Lesser Yin) and Juyang (Greater Yang) collaterals meet, combines with the Shaoyin channel, ascends along the posterior medial aspect of the thigh, penetrates the spine, and attaches to the Kidney. (Cuan is pronounced 'chu huan'. Tun is pronounced 'tun'. Cuan Jian is the intersection of the anterior and posterior orifices. This describes the Du Mai following below the genitalia, passing through the posterior buttocks and spine, entering internally via the Mingmen at the level of the 14th thoracic vertebra to attach to the Kidney. Since Mingmen is the gate through which the Du Mai enters, Bian Que named the right Kidney as Mingmen, asserting that the Du Mai governs Yang, while the right Kidney belongs to Fire.) It [the Du Mai] combines with the Taiyang channel, which originates at the inner canthus of the eye, ascends to the forehead, intersects at the vertex, enters to network the brain, emerges again to descend separately along the neck, follows the medial aspect of the shoulder blade, flanks the spine, reaches the waist center, descends along the paraspinal muscles (Lu), and networks the Kidney. (The *Gen Jie* chapter states: "Taiyang roots at Zhiyin and knots at Mingmen. Mingmen refers to the eye." The descending path of the Du Mai starts from the Mingmen of the Taiyang [eye], ascends to the forehead, intersects at the vertex, networks the brain, exits the neck, follows the shoulder, reaches the waist, descends along the Lu, and networks the Kidney. This indicates starting from the upper Mingmen [Yang position] and entering/exiting the lower Mingmen [Yin position]. The Taiyang and Du Mai generate Yang from Yin, originating from the Pre-heaven Water and Fire, serving as the gate for the beginning of life. Therefore, both upper and lower entry/exit points are named Mingmen. The previous section mentioned penetrating the spine and attaching to the Kidney; this section mentions following the Lu and networking the Kidney. This is like Zang channels attaching to Zang and networking Fu, or Fu channels attaching to Fu and networking Zang. Whether ascending or descending, the Du Mai enters and networks the two Kidneys via the Mingmen. Emerging from the Ting Kong, it starts from Yin, penetrates the spine, and attaches to the Right Kidney; starting from the inner canthus of the eye [Taiyang], it starts from Yang, descends along the Lu, and networks the Left Kidney. This demonstrates the subtle interaction of Yin linking to Yang and Yang linking to Yin. Since men correspond to the left and women to the right, the previous section discussed women, and this section discusses men, which is logical.) In men, it follows the penis downward to the Huiyin (Cuan), being equal to women. The branch rising straight from the lower abdomen penetrates the umbilicus (Qi) centrally, ascends through the Heart, enters the throat, rises to the chin, circles the lips, and ascends to tie into the center below the two eyes. (Qi is synonymous with Umbilicus. This states that the origin of the Du Mai begins inside the lower abdomen and bifurcates. One branch goes posteriorly, penetrating the spine and attaching to the Kidney; the other branch goes anteriorly, following the abdomen, penetrating the umbilicus, rising straight to tie below the eyes, and intersecting with the Mingmen of the Taiyang. Thus, the Du Mai encircles front, back, upper, and lower once, similar to how Heaven encompasses the Earth externally. People generally consider the back as Yang and the abdomen as Yin, stating that the Du Mai circulates on the back to govern all Yang in the body, while the Ren Mai circulates on the abdomen to command all Yin in the body. This fails to understand Bian Que's meaning regarding the right Kidney as Mingmen. Therefore, it has been detailed in the commentary on the *Su Wen*, and is reiterated here. The Du Mai bifurcates and internally networks the two Kidneys; even Bian Que could not fully analyze the scriptural meaning. It bifurcates upon exiting and bifurcates upon entering.)