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。
\r形象图\p07-f56a1.bmp\r
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。
\r图\p07-f56a2.bmp\r
\r图\p07-f56a3.bmp\r
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。
心，是君主之官，人的精神意识思维活动由此产生。肺，是相傅之官，治理和调节全身的功能由此产生。肝，是将军之官，谋略思虑由此产生。胆，是中正之官，决断能力由此产生。膻中，是臣使之官，喜乐情绪由此产生。脾胃，是仓廪之官，五味营养由此化生。大肠，是传道之官，传导糟粕的变化由此产生。小肠，是受盛之官，化物泌别清浊的功能由此产生。肾，是作强之官，技巧能力由此产生。三焦，是决渎之官，水道通畅由此产生。膀胱，是州都之官，津液在此储藏，经过气化作用才能排出。以上这十二个脏腑器官，不能相互失调。所以，如果君主（指命门之火）清明，则下属脏腑安宁；依此养生就能长寿，终身没有危险；以此治理天下就会大昌隆。如果君主不明，则十二脏腑都处于危险境地，使气机通道闭塞不通，形体受到严重损伤；依此养生就会遭殃；以此治理天下，国家宗庙将极度危险。要警惕啊，要警惕啊！最高的道理深微难测，变化无穷无尽，谁能知晓它的本源？真是困窘啊！那些勤勉求知的人，谁能知晓其关键？那些谨慎从事的人，谁又是良师？恍惚不定的数，产生于毫厘之间；毫厘之间的数，起于度量计算。千倍万倍地增加，可以变得宏大；推演扩大它，事物的形态就确立了。
这是《内经》的经文。
研读《内经》的注释，都认为以心为主宰。我认为人身另外有一个主宰，并不是心。虽然称为“君主之官”，应当与十二脏腑平等对待，不能单独尊崇心的官职为主宰。如果把心的官职作为主宰，那么下文说“君主不明则十二官危”时，就应该说“十一官”了。这个道理非常明白，为什么注解《内经》的人不明白这一点呢？大概这个主宰，是气血的根本，生死的关隘，十二经脉的纲维。医生如果不通达这个道理，还算什么医生呢？
有人问：既然心不是主宰，而君主又是一身的要害，那么主宰究竟是什么东西？是什么形状？安放在哪里？我说：你问得很周全。如果有物体可以指明，有形状可以看见，人们都能知道了。正因为它是无形无物的，所以自古以来的圣贤，借由心来立论，最终也不能直指其实质。孔门的一贯之道，上承精一执中的统绪，只有曾子和子贡得到了传承。然而这两个人都是以心领悟，而不是通过言语传授。如果是通过言语传授，当时弟子们共同听到的，就不应该再有什么“何谓也”的提问了。后来子思发扬这一传承而作《中庸》，讲天命之性，以“中”为大本，最终归结于无声无臭。孟子说不动心有道，根源于浩然之气，等到问及浩然之气时，又说难以言说。老子《道德经》说：“谷神不死，是为玄牝之门，造化之根。”又说：“恍恍惚惚，其中有物。”佛家《心经》说：“空中无色，无受想行识，无眼耳鼻舌身意。”又说：“万法归一，一归何处？”所谓“一”、“中”、“性”、“浩然”、“玄牝”、“空中”，都是虚名，是不得已而勉强命名的。立言之士，都可以用虚名著论。至于行医济世，要用什么药作为君主之药，从而能够纲维一身疾病呢？我有一天遇到一位高僧询问此事。他说：“自心是佛，佛在胸中。”僧人说：“不对。在胸中的是肉团心。有一真如心才是佛。”我又问僧人：“真如心有什么形状？”僧人说：“无形。”我又问：“安放在哪里？”僧人说：“想象在下边。”我说：“这差不多接近道了。”于是与他谈论《内经》诸书及铜人图，他豁然超悟，唯唯而退。现在将十二经形景图逐一展示，让学习者按图索骥，依据有形的身体，去探求无形的奥妙，自然就能得到。特在后面撰写形影图说。
脏腑的内景，各有区别。咽喉两个窍口，同出于一个脘部，但路径不同，功能各异。喉在前，主呼气出；咽在后，主吞咽入。喉系坚硬中空，连接肺之本源，是气息的道路，呼吸出入，下通心肝之窍，以激发各脉的运行，是气的要道。咽系柔软中空，下接胃之本源，是饮食的道路，水谷一同下行，并归于胃中，是粮食运输的关津。两条道路并行，互不相犯。大概饮食必须经过气口而下，气口处有一会厌，当饮食刚要咽下时，会厌即垂下，气口乃闭，所以水谷下咽，完全不侵犯喉。言语呼吸时，则会厌张开。如果在进食时说话，水谷就会乘气进入喉脘，导致呛咳。
喉下为肺，有两叶，洁白晶莹，称为华盖，覆盖诸脏，空虚如蜂巢，下无透窍，所以吸气时充满，呼气时虚空。一吸一呼，本有源头，无穷无尽。这是清浊之气交互运转，是人身的橐龠（风箱）。肺之下为心，心有系络上连于肺，肺受清气后下注灌注于心。心脏形象尖长而圆，颜色赤红，其中窍穴数量多少各异，截然不同。上通于舌，下无透窍。心之下有心包络，即膻中，形象如仰放的盂，心就居于其中，端拱九重，寂然不动。凡脾胃、肝胆、两肾、膀胱，各有一条系带，系于包络旁边以通于心。此处有宗气，积聚于胸中，出于喉咙，贯通心脉而行呼吸，就像雾露一样弥漫。如果外邪侵犯，则侵犯包络，心不能被侵犯，侵犯心就会死亡。
此下有膈膜，与脊柱肋骨周围相连，遮蔽浊气，使其不得上熏心肺。膈膜之下有肝，肝有独叶的，也有二三叶的。其系带也上络于心包，为血之海，上通于目，下也无窍。肝的短叶中，附有胆。胆有汁液，藏而不泻。这是喉的一个窍口，施气运化，熏蒸流行，形成脉络，情况如此。
咽至胃，长一尺六寸，通称为咽门。咽下是膈膜，膈膜之下，有胃承受饮食并腐熟之。胃的左边有脾，与胃同膜，附着在胃上。脾的颜色像马肝，呈赤紫色，形状像刀镰，听到声音就会动，一动就磨擦胃，食物才得以消化。胃的左边是小肠，后方附着于脊柱，左侧环绕回旋重叠堆积。注入回肠的部分，外部附着于脐上，共盘绕十六曲。右边是大肠，即回肠，位于脐左，回周迭积而下，也盘绕十六曲。广肠附着于脊柱，接受回肠，左侧环绕迭积，向下开辟为排泄糟粕的通道。广肠左侧为膀胱，是津液的府库。五味入胃，其津液上升，精华部分化为血脉，以成骨髓；津液的余剩部分，流入下部，得到三焦的气化作用，从小肠渗出，渗入膀胱，从而形成小便排泄。
凡是胃中腐熟的水谷，其精气从胃的上口，叫贲门，传送给肺，肺散布到各条经脉。其糟粕从胃的下口，叫幽门，传送给小肠，到小肠下口，叫阑门，分别清浊汁液。清的渗出小肠，渗入膀胱；糟粕之物，则转入大肠。膀胱赤白莹净，上无所入之窍，只有下口，完全依靠三焦的气化作用施行。气如果不能气化，就会闭格不通而生病。这就是咽的一个窍口，资生气血，转化糟粕，出入的情况如此。
三焦，上焦如雾，中焦如沤，下焦如渎。有名无形，主持诸气，象征天地人三才。所以呼吸升降，水谷腐熟，都等待此三焦通达。与命门互为表里。上焦出于胃口，并咽以上贯穿膈肌而布散于胸中，走腋下，循太阴之分，将胃中谷味的精气传输于肺，肺散布于各条经脉，这就是膻中气海所留存的宗气。中焦在中脘，不上不下，主司腐熟水谷，分离糟粕，蒸发津液，化生精微，上注于肺脉，进而化为血液，以奉养生命，没有比这更宝贵的了，这就是肾中的动气，非有非无，像浪花泡影一样。下焦如渎，其气起于胃下脘，别出回肠，注入膀胱，主出而不纳，就是州都之官气化则能排出的功能，由下焦气化完成。
肾有两个，是精气居住的地方，生于脊柱第十四椎下方，两旁各一寸五分，形状像豇豆，并列弯曲附着于脊骨外侧，有黄脂包裹，内白外黑，各有两条系带。上条系于心包，下条过屏翳穴后趋向脊骨。两肾都属于水，但一边属阴，一边属阳。扁鹊（越人）说左为肾，右为命门，这是错误的。命门就在两肾各一寸五分之间，处于一身之中，《易经》所说的“一阳陷于二阴之中”，《内经》说的“七节之旁，有小心”就是这个。名叫命门，是真君真主，是一身的太极，无形可见，两肾之中，是它的安宅。其右旁有一个小窍，就是三焦。三焦，是臣使之官，禀受命令而行事，周流于五脏六腑之间不停息，名叫相火。相火，意思是像天君无为而治，宰相代天行化。这是先天的无形之火，与后天有形的心火不同。其左旁有一个小窍，是真阴、真水气，也是无形的，上行夹脊，至脑中成为髓海，分泌津液，注入脉中，以荣养四肢，内注五脏六腑，以应刻漏之数，也随相火潜行于周身，与两肾所主的后天有形之水不同。
但是命门无形的火，在两肾有形的中间，称为黄庭，所以说五脏的真气，唯独以肾为根本。褚齐贤说：人初生受胎，始于任脉之兆，只有命门先具备。有了命门，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，有肾则与命门结合，两数具备，所以肾有两歧。可见命门是十二经的主宰，肾如果没有它，就无法作强，技巧也就出不来了；膀胱如果没有它，三焦之气就不能气化，水道就不能通行；脾胃如果没有它，就不能蒸腐水谷，五味也就出不来了；肝胆如果没有它，将军就没有决断，谋虑也就出不来了；大小肠如果没有它，变化就不能进行，二便就会闭塞；心如果没有它，神明就会昏昧，万事就不能应对了。这正是所谓“君主不明则十二官危”。
我有一个比喻：好比元宵节的鳌山走马灯，拜者、舞者、飞者、走者，无一不具备，其中间只是一团火罢了。火旺则动作快，火微则动作慢，火熄则寂静不动，而拜者、舞者、飞者、走者的躯壳并未尝不存在。所以说你的身体并非你所有，是天地委托形成的形体。我之所以谆谆告诫一定要阐明这个理论，是想让世上养生的人和治病的人，明确以命门为君主，而特别注意“火”这一个字。既然叫立命之门，火乃是人身至宝，为什么世上的养生者，不知道保养节欲，反而日夜残害这团火？既已生病，治病者不知道温养这团火，反而日用寒凉药物直接灭掉这团火，怎么指望有生机呢？《内经》说：“主不明则十二官危，以此养生则殃。戒之戒之。”我现在直接指出回归元气的道路并明示给大家：命门君主之火，是水中之火，相互依附而永远不相分离。火的有余，是因为真水的不足，丝毫不敢去火，只补水以配火，壮水之主，以镇阳光。火的不足，是因为看到水的有余，也不必泻水，就在水中补火，益火之源，以消阴翳。所谓原与主，都属于先天无形的奥妙，不是说心为火而其原在肝，肾为水而其主属肺。盖心、脾、肾、肝、肺，都是后天有形的物体。必须有无形之火，配合无形之水，直探其君主之穴宅而寻求，这叫同气相求，这样容易进入。所谓知其要领的人，一句话就能终结。至于风寒暑湿燥火侵入人身，这是客气，不是主气。主气坚固，客气不能侵入。现在的谈医者，只知道去除客邪，漫不加意于固护主气，为什么呢？纵然有说要固护主气的，专门以脾胃为一身之主，哪里知道坤土是离火所生，而艮土又属于坎水所生呢？明白了这一点，不仅医学的渊源有了出处，而且圣贤道统的传承，也不会因此晦暗，而所谓一贯、浩然、明德、玄牝、空中、太极，不过是同一团火而已。为圣为贤，为佛为仙，不过是克全此火而归之罢了。小子这篇论述，阐发了千古未明的道理，千万不要认为迂阔。
《系辞》说：“易有太极，是生两仪。”周敦颐担心人们不明白，制作了太极图。“无极而太极”，无极是未分化的太极，太极是已分化的阴阳。“一”中分太极，“中”字的象形，正是太极的形状。“一”即伏羲的奇画而圆之，就是无极。既然说是先天太极，天尚未生，尽属无形，为什么伏羲画一奇画，周子画一圈，又涉及形迹了呢？回答说：这是不得已而开示后学的意思。人受天地之中气而生，也原本具有太极的形状。在人身之中，不按形考察索求，不能穷尽其奥妙。
[图片] 两肾都属于水，左为阴水，右为阳水。以右为命门是错误的。命门在两肾中间。命门左边小黑圈是真水之穴，命门右边小白圈是相火之穴。这一水一火都无形，日夜潜行不息。两肾在人身中合成一个太极。自上数下十四节，自下数上七节。
[图片] [图片]
我因为按照古铜人图，画了一幅形象，而人身太极的奥妙，显然可见。这难道是好事吗？也是不得已啊。试就命门而言：命门在人身之中，对脐附于脊骨。自上数下，则为第十四椎；自下数上，则为第七椎。《内经》说：“七节之旁，有小心。”此处是两肾寄居的地方。左边一肾，属阴水；右边一肾，属阳水。各开一寸五分，中间是命门所居的官位，即太极图中的白圈。其右旁一小白窍，即相火。其左旁之小黑窍，如天一之真水。这一水一火，都属于无形之气。相火禀受命令于命门，真水又跟随相火，自寅时至申时，行阳二十五度；自酉时至丑时，行阴二十五度。日夜周流于五脏六腑之间，停滞则生病，停止则死亡。人生男女交媾之时，先有火会合，而后精聚，所以说“火在水之先”。人生先有命门火，这是褚齐贤的话，发前人之所未发。世人说父精母血，这是错误的。男女都以火为先。男女都有精，但男子阳中有阴，以火为主；女子阴中有阳，以精为主。可以说阴精阳气。男女结合，这两气交聚，然后成形。成形之后都属于后天了。后天百骸俱备，如果没有一点先天火气，尽属死灰了。所以说“主不明，则十二官危”。
又有人问：如上所言，心是无用的东西吗？古代的圣贤，没有不以正心、养心、尽心为训诫的，而先生唯独想要离心来说道，恐怕心外之道，不是至道。我说：仔细玩味经文，自然就能得到答案。经文说：“神明出焉”，那么所系的也很重要，难道是无用吗？何不观察朝廷呢？皇极殿，是王者面向光明出来治理政事的地方。乾清宫，是王者面向昏暗安静休息的地方。指着皇极殿就直接称之为君王的身体，可以吗？大概元阳君主之所以用来应事接物的，都是从心上起经纶，所以以心为主。至于栖真养息，作为生生化化的根本，唯独藏在两肾之中，所以尤其重于肾。其实既不是肾，也不是心。
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.