（五者，权之余也。）
权起于黍。（黑色圆黍一粒之重起。）
十黍为累。（以今等子校之，重二厘半。）
十累为铢。（百黍也，重二分半。）
六铢为锱。（六百黍也，重一钱五分，出说文。）
四锱为两。（黄钟两龠，二千四百黍也。）
（五者，权之正也。）
十六两为斤。（古量一升六合黍之重，为今秤九两六钱。）
十斤为衡。（古量一斗六升黍之重，为今秤六斤。）
三衡为均。（古量四斗八升黍之重，为今秤十八斤。）
四均为石。（古量一石九斗二升黍之重，为今秤七十二斤。）
四石为鼓。（古量七石六斗八升黍之重，为今秤二百八十八斤。）
（十得今之六。）
一铢 一百黍之重。今之二分半。二铢、三铢以上，以递而增。
十铢 一千黍之重。今之二钱五分。
十二铢 即黄钟一龠，一千二百黍之重。古之半两，今之三钱。
一两 两龠黍之重。今之六钱也。
八两 十六龠黍之重。即古半斤，今之四两八钱也。
一斤 三十二龠黍之重。今之九两六钱也。
（附子宫血室。）
客有问曰∶三焦包络命门者，医者之要领，脏腑之大纲，或言其有状，或言其无形，或言
三焦包络为表里，或言三焦命门为表里，或言五脏各一，惟肾有两，左为肾，右为命门，命门
者，男子以藏精，女子以系胞。若此数者，弗能无疑，千载而下，议论不定。夫理无二致，岂
容纷纷若是哉？果亦有归一之义否？予曰∶噫！医道之始，始自轩岐，轩岐之旨，昭诸灵
素，灵素之妙，精确无遗。凡其所论，必因理而发；凡其命名，必因形而生。故内经之文，字
无苟言，句无空发。自后凡绍此统者，孰能外灵素之范围？而今之所以纷纷者，不无其由，
盖自难经始也。难经述灵素而作，为诸家之最先，因其颇有谬误，遂起后世之惑，三千年
来，无敢违背，而后世之疑，莫可解救，请先悉三焦心包络而次及其他焉。夫三焦者，五脏
六腑之总司；包络者，少阴君主之护卫也。而二十五难曰∶心主与三焦为表里，俱有名而无
形。若谓表里则是，谓无形则非。夫名从形立，若果有名无形，则内经之言为凿空矣。其
奈叔和启玄而下，悉皆宗之，而直曰三焦无状空有名。自二子不能辨，此后孰能再辨？及
至徐遁、陈无择，始创言三焦之形，云有脂膜如掌大，正与膀胱相对，有二白脉自中出，夹脊
而上贯于脑。予因遍考两经，在灵枢本输篇曰∶三焦者，中渎之府，水道出焉，属膀胱，是孤
之府也。本藏篇曰∶密理浓皮者三焦膀胱浓，粗理薄皮者三焦膀胱薄。以及缓急直结六者
各有所分。论勇篇曰∶勇士者，目深以固，长衡直扬，三焦理横。怯士者，目大而不减，阴阳
相失，其焦理纵。决气篇曰∶上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉，是谓气。中
焦受气取汁，变化而赤，是谓血。营卫生会篇曰∶营出于中焦，卫出于下焦。又曰∶上焦出
于胃上口，并咽以上贯膈而布胸中。中焦亦并胃中，出上焦之后，泌糟粕，蒸津液，化精微
而为血，以奉生身，故独得行于经隧，命曰营气。下焦者，别回肠，注于膀胱而渗入焉。水
谷者，居于胃中，成糟粕，下大肠而成下焦。又曰∶上焦如雾，中焦如沤，下焦如渎。素问五
脏别论曰∶夫胃大肠小肠三焦膀胱，此五者天气之所生也，其气象天，故泻而不藏。六节藏
象论曰∶脾胃大肠小肠三焦膀胱者，仓廪之本，营之居也。其在心包络，则灵枢邪客篇曰∶
心者五脏六腑之大主，其脏坚固，邪弗能容，容之则心伤，心伤则神去，神去则死矣。故诸
邪之在于心者，皆在于心之包络。凡此是皆经旨。夫既曰无形矣，何以有水道之出？又何
以有浓薄缓急直结之分？又何以有曰纵曰横之理？又何以如雾如沤如渎及谓气谓血之
别？心主亦曰无形矣，则代心而受邪者在于心之包络，使无其形，又当受之何所？即此经
文，有无可见。夫难经者，为发明内经之难，故曰难经，而难经实出于内经。今内经详其名
状，难经言其无形，将从难经之无乎？抑从内经之有乎？再若徐陈二子所言三焦之伏，指
为肾下之脂膜，果若其然，则何以名为三？又何以分为上中下？又何以言其为府？此之为
说，不知何所考据，更属不经。客曰∶心之包络，于文于义，犹为可晓，而古今诸贤历指其为
裹心之膜，固无疑矣；至若三焦者，今既曰有形，又非徐陈之论，然则果为何物耶？曰∶但以
字义求之，则得之矣。夫所谓三者，象三才也，际上极下之谓也。所谓焦者，象火类也，色
赤属阳之谓也。今夫人之一身，外自皮毛，内至脏腑，无巨无名，无细无目，其于腔腹周遭
上下全体，状若大囊者，果何物耶？且其着内一层，形色最赤，象如六合，总护诸阳，是非三
焦而何？如五癃津液别论曰；三焦出气，以温肌肉，充皮肤。固已显然指肌肉之内，脏腑之
外为三焦也。又如背 篇曰∶肺 在三焦之间，心 在五焦之间，膈 在七焦之间，肝 在
九焦之间，脾 在十一焦之间，肾 在十四焦之间。岂非以躯体称焦乎？惟虞天民曰∶三
焦者，指腔子而言，总曰三焦，其体有脂膜在腔子之内，包罗乎五脏六腑之外也。此说近
之，第亦未明焦字之义，而脂膜之说，未免又添一层矣。至其相配表里。则三焦为脏腑之外
卫，心包络为君主之外卫，犹夫帝阙之重城，故皆属阳，均称相火，而其脉络原自相通，允为
表里。灵枢经脉篇曰∶心主乎厥阴之脉，出属心包络，下膈历络三焦。手少阳之脉，散络心
包，合心主。素问血气形志篇曰∶手少阳与心主为表里。此固甚明，无庸辨也。客曰∶既三
焦心主为表里，何以复有命门三焦表里之说？曰∶三焦包络为表里，此内经一阴一阳之定
耦，初无命门表里之说，亦无命门之名。唯灵枢根结、卫气及素问阴阳离合等篇云∶太阳根
于至阴，结于命门，命门者目也。此盖指太阳经穴终于睛明，睛明所夹之处，是为脑心，乃
至命之处，故曰命门。此外并无左右肾之分，亦无右肾为命门之说，而命门之始，亦起于三
十六难曰∶肾有两者，非皆肾也，左者为肾，右者为命门。命门者，精神之所舍，原气之所
系，男子以藏精，女子以系胞。王叔和遂因之，而曰肾与命门俱出尺部。以致后世遂有命
门表里之配，而内经实所无也。客曰∶内经既无命门，难经何以有之？而命门之解，终当何
似？曰∶难经诸篇，皆出内经，而此命门，或必有据。意者去古既远，经文不无脱误，诚有如
七难滑氏之注云者。（滑氏注七难曰∶首篇称经言二字，考之灵素无所见，岂越人之时，别有所谓上古
文本耶？将内经有之而后世脱简耶？是不可知也。）唯是右肾为命门，男子以藏精，则左肾将藏何物
乎？女子以系胞，则胞果何如而独系右肾乎？此所以不能无疑也。予因历考诸书，见黄庭经曰∶上有
黄庭下关元，后有幽阙前命门。又曰∶闭塞命门似玉都，又曰∶丹田之中精气微，玉房之中
神门户。梁丘子注曰∶男以藏精，女以约血，故曰门户。又曰∶关元之中，男子藏精之所。
元阳子曰∶命门者，下丹田精气出飞之处也。是皆医家所未言，而实足为斯发明者。又
脉经曰∶肾以膀胱合为腑，合于下焦，在关元后，左为肾，右为子户。又曰∶肾名胞门子
户，尺中肾脉也。此言右为子户者，仍是右者为命门之说。细详诸言，默有以会。夫所谓
子户者，即子宫也，即玉房之中也，俗名子肠，居直肠之前，膀胱之后，当关元气海之间，男
精女血，皆存乎此，而子由是生，故子宫者，实又男女之通称也。道家以先天真一之 藏乎
此，为九还七返之基，故名之曰丹田。医家以冲任之脉盛于此，则月事以时下，故名之曰血
室。叶文叔曰∶人受生之初，在胞胎之内，随母呼吸，受气而成，及乎生下，一点元灵之气，
聚于脐下，自为呼吸，气之呼接乎天根，气之吸接乎地根，凡人之生，唯气为先，故又名为气
海。然而名虽不同，而实则一子宫耳。子宫之下有一门，其在女者，可以手探而得，俗人名
为产门；其在男者，于精泄之时，自有关阑知觉。请问此为何处？客曰∶得非此即命门耶？
曰∶然也。请为再悉其解。夫身形未生之初，父母交会之际，男之施由此门而出，女之摄由
此门而入，及胎元既足复由此出，其出其入，皆由此门，谓非先天立命之门户乎？及乎既
生，则三焦精 ，皆藏乎此。故金丹大要曰∶ 聚则精盈，精盈则 盛。梁丘子曰∶人生系
命于精。珠玉集曰∶水是三才之祖，精为元 之根。然则精去则 去， 去则命去，其固其
去，皆由此门，谓非后天立命之门户乎？再阅四十四难有七冲门者，皆指出入之处而言。
故凡出入之所，皆谓之门。而此一门者，最为巨会，焉得无名？此非命门，更属何所？既知
此处为命门，则男之藏精，女之系胞，皆有归着，而千古之疑，可顿释矣。客曰∶若夫然，则
命门既非右肾，而又曰子宫，是又别为一腑矣，所配何经？脉居何部？曰∶十二经之表里，
阴阳固已配定，若以命门而再配一经，是肾脏唯一而经居其两，必无是理。且夫命门者，子
宫之门户也；子宫者，肾脏藏精之府也；肾脏者，主先天真一之 ，北门锁钥之司也。而其
所以为锁钥者，正赖命门之闭固，蓄坎中之真阳，以为一身生化之原也。此命门与肾，本同
一气。道经谓此当上下左右之中，其位象极，名为丹田。夫丹者奇也，故统于北方天一之
脏，而其外 命门一穴，正是督脉十四椎中，是命门原属于肾，非又别为一腑也。三十九难
亦曰∶命门其气与肾通。则亦不离乎肾耳。唯是五脏各一，独肾有二，既有其二，象不无
殊。譬以耳目一也，而左明于右；手足一也，而右强于左。故北方之神有蛇武，蛇主阳而武
主阴；两尺之脉分左右，左主水而右主火。夫左阳右阴，理之常也，而此曰左水右火，又何
为然？盖肾属子中，气应冬至，当阴阳中分之位，自冬至之后，天左旋而时为春，斗杓建于
析木，日月右行合在亥，辰次会于 訾，是阳进一月，则会退一宫，而太阳渐行于右，人亦应
之，故水位之右为火也。且人之四体，本以应地，地之刚在西北，亦当右尺为阳，理宜然者。
故脉经以肾脏之脉配两尺，但当曰左尺主肾中之真阴，右尺主肾中之真阳。而命门为阳气
之根，故随三焦相火之脉，同见于右尺则可；若谓左肾为肾，右肾为命门则不可也。虽然，
若分而言之，则左属水，右属火，而命门当附于右尺；合而言之，则命门象极，为消长之枢
纽，左主升而右主降，前主阴而后主阳。故水象外暗而内明，坎卦内奇而外偶。肾两者，坎
外之偶也；命门一者，坎中之奇也。一以统两，两以包一。是命门总主乎两肾，而两肾皆属
于命门。故命门者，为水大之府，为阴阳之宅，为精气之海，为死生之窦。若命门亏损，则
五脏六腑皆失所恃，而阴阳病变无所不至。其为故也，正以天地发生之道，终始于下；万物
盛衰之理，盈虚在根。故许学士独知补肾，薛立斋每重命门，二贤高见，迥出常人，盖得于
王太仆所谓壮水之主，益火之原也。此诚性命之大本，医不知此，尚何足云？故予为申明，
用广其义。即此篇前后诸论，虽多臆见，然悉揣经意，非敢妄言，凡我同心，幸为裁正。
（这五种重量单位，是权重的余数部分。）
权重始于黍。（黑色圆黍一粒的重量作为起始标准。）
十粒黍为一累。（用现在的天平校准，重二厘半。）
十累为一铢。（即一百粒黍的重量，重二分半。）
六铢为一锱。（即六百粒黍的重量，重一钱五分，出自《说文解字》。）
四锱为一两。（黄钟律管双龠所容纳的两千四百粒黍的重量。）
（这五种重量单位，是权重的正数部分。）
十六两为一斤。（古代容量一升六合黍的重量，相当于现在秤的九两六钱。）
十斤为一衡。（古代容量一斗六升黍的重量，相当于现在秤的六斤。）
三衡为一均。（古代容量四斗八升黍的重量，相当于现在秤的十八斤。）
四均为一石。（古代容量一石九斗二升黍的重量，相当于现在秤的七十二斤。）
四石为一鼓。（古代容量七石六斗八升黍的重量，相当于现在秤的二百八十八斤。）
（折算为现代重量：十分之一等于现代的六成。）
一铢 相当于一百粒黍的重量。即现在的二分半。二铢、三铢以上，依此类推增加。
十铢 相当于一千粒黍的重量。即现在的二钱五分。
十二铢 即黄钟一龠，一千二百粒黍的重量。古代的半两，即现在的三钱。
一两 相当于两龠黍的重量。即现在的六钱。
八两 相当于十六龠黍的重量。即古代的半斤，现在的四两八钱。
一斤 相当于三十二龠黍的重量。即现在的九两六钱。
（附注：子宫与血室。）
有位客人问道：“三焦、心包络、命门，是医道的关键，脏腑的大纲。有人说它们有具体形态，有人说它们无形，有人说三焦与心包络互为表里，有人说三焦与命门互为表里，有人说五脏各有一个，唯独肾脏有两个，左边是肾，右边是命门。命门的功能，男子用来藏精，女子用来系胞。像这样的说法，让人无法不产生疑惑，千年来议论纷纷，没有定论。道理只有一个，怎么能如此杂乱呢？难道真的有一种能统一这些观点的说法吗？”我说：“唉！医学之道，始于黄帝岐伯。黄帝岐伯的宗旨，明确记载于《灵枢》和《素问》中。《灵枢》《素问》的精妙之处，精确而无遗漏。凡是他们所论述的，必定依据道理而发；凡是他们命名的，必定依据形态而生。所以《内经》的文字，每个字都没有随便说的，每句话都没有空发的。自那以后，凡是继承这一统绪的人，谁能超出《灵枢》《素问》的范围？而现在之所以议论纷纷，不能没有原因，大概是从《难经》开始的。《难经》阐述《灵枢》《素问》而作，是各家学说的最早源头，因为它有很多谬误，于是引起了后世的困惑。三千年来，没有人敢违背它，导致后世的疑问无法解救。请先详细辨析三焦和心包络，然后再涉及其他方面。”
“所谓三焦，是五脏六腑的总主管；心包络，是少阴君主之心的护卫。然而《难经·二十五难》说：‘心主与三焦互为表里，都只有名称而没有形态。’如果说互为表里是对的，说没有形态则是错的。名称是根据形态确立的，如果确实有名无实，那么《内经》的话就是凭空捏造了。无奈王叔和、玄启等人，全都尊崇这种说法，直接说三焦没有形状，只有空名。自从这两个人不能辨别清楚之后，此后谁还能再辨别？到了徐遁、陈无择，才开始创立关于三焦形态的说法，声称有三焦的脂膜，大小如手掌，正好与膀胱相对，有两条白色脉络从中生出，夹着脊柱向上贯穿到脑部。我因此全面考证了两部经典，《灵枢·本输篇》说：‘三焦是中渎之府，水道由此而出，归属于膀胱，这是孤立的府。’《灵枢·本藏篇》说：‘皮肤纹理细密、皮厚的，三焦和膀胱也厚；皮肤纹理粗糙、皮薄的，三焦和膀胱也薄。’以及缓、急、直、结六种情况各有区分。《灵枢·论勇篇》说：‘勇士眼睛深陷且坚定，眉骨长而直扬，三焦纹理横列。怯懦的人眼睛大而不收敛，阴阳失调，三焦纹理纵列。’《灵枢·决气篇》说：‘上焦开发，宣散五谷的味道，熏蒸肌肤，充盈身体，润泽毛发，像雾露灌溉一样，这叫做气。中焦接受水谷之气，提取汁液，变化成红色，这叫做血。’《灵枢·营卫生会篇》说：‘营气出于中焦，卫气出于下焦。’又说：‘上焦出于胃的上口，并咽而上，穿过膈肌，散布在胸中。中焦也在胃中，出在上焦之后，泌出糟粕，蒸腾津液，化生精微而为血，以供养身体，所以独自行于经脉隧道，命名为营气。’‘下焦，别出回肠，注入膀胱而渗入其中。’‘水谷，居住在胃中，变成糟粕，下传大肠而形成下焦的功能。’又说：‘上焦像雾，中焦像沤（泡沫），下焦像渎（沟渠）。’《素问·五脏别论》说：‘胃、大肠、小肠、三焦、膀胱，这五个器官是天之所生，它们的性质像天，所以只泻而不藏。’《素问·六节藏象论》说：‘脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气居住的地方。’至于心包络，《灵枢·邪客篇》说：‘心是五脏六腑的大主，心脏坚固，邪气不能容纳，如果容纳则伤心，伤心则神去，神去则死。’所以凡是邪气在心部的，都在心包络。所有这些，都是经典的旨意。既然说无形，为什么又有水道的流出？又为什么有厚薄、缓急、直结的区分？又为什么有纵、横纹理的说法？又为什么有像雾、像沤、像渎的区别，以及气、血的不同称谓？心主也说无形，那么代心受邪的在于心包络，如果没有它的形态，又要在哪里承受邪气呢？仅从这些经文来看，有无是显而易见的。《难经》是为了阐明《内经》中的难点，所以叫《难经》，而《难经》实际上源于《内经》。如今《内经》详细说明了它们的名称和形态，《难经》却说它们无形，我们该遵从《难经》的无，还是遵从《内经》的有呢？再者，像徐遁、陈无择两人所说的三焦伏匿，指为肾下的脂膜，如果真的这样，那么为什么称为‘三’？又怎么分为上、中、下？又为什么说它是府？这种说法，不知道有什么考据，更属于荒诞不经。客人说：‘心包络，从文字和义理上看，还算明白，古今各位贤人历来指出它是包裹心脏的膜，这毫无疑问；至于三焦，现在既然说是有形的，又不是徐遁、陈无择的理论，那么它到底是什么东西呢？’我说：‘只要从字义上去探求，就能得到了。’所谓‘三’，是象征天地人三才，指际上极下的范围。所谓‘焦’，是象征火类，色赤属阳的意思。现在人的身体，外自皮毛，内至脏腑，无论大的小的，都有名字和目次，那在腔腹周围上下全体，形状像一个大囊的东西，究竟是什么？而且附着在内的一层，颜色形状最红，形象如同六合，总护诸阳，这不是三焦是什么？如《灵枢·五癃津液别论》说：‘三焦发出气，以温煦肌肉，充实皮肤。’这已经明显指出肌肉之内，脏腑之外是三焦。又如《灵枢·背腧篇》说：‘肺腧在三焦之间，心腧在五焦之间，膈腧在七焦之间，肝腧在九焦之间，脾腧在十一焦之间，肾腧在十四焦之间。’这岂不是以躯体部位称‘焦’吗？只有虞天民说：‘三焦，是指腔子而言，总称为三焦，其体内有脂膜在腔子之内，包罗乎五脏六腑之外。’这个说法接近真理，但也未阐明‘焦’字的含义，而脂膜之说，未免又增添了一层。至于相配的表里关系，三焦是脏腑的外卫，心包络是君主的外卫，犹如帝阙的重重城墙，所以都属阳，均称为相火，而其脉络原本相通，确实是表里关系。《灵枢·经脉篇》说：‘心主厥阴之脉，出属心包络，下膈历络三焦。手少阳之脉，散络心包，合于心主。’《素问·血气形志篇》说：‘手少阳与心主互为表里。’这已经很明白，无需多辩。客人说：‘既然三焦和心主互为表里，为什么又有命门与三焦互为表里的说法？’我说：‘三焦和包络互为表里，这是《内经》一阴一阳的固定配对，起初并没有命门表里的说法，也没有命门这个名字。’唯有《灵枢·根结》、《卫气》及《素问·阴阳离合》等篇说：‘太阳经根于至阴穴，结于命门，命门就是眼睛。’这大概是指太阳经穴终于睛明穴，睛明穴所夹之处，是为脑心，乃生命的关键之处，所以叫命门。此外并没有左右肾脏的区分，也没有右肾为命门的说法。而命门的概念，也是起源于《难经·三十六难》说：‘肾脏有两个，并非都是肾，左边的是肾，右边的是命门。命门，是精神寄托的地方，原气系联的地方，男子用它来藏精，女子用它来系胞。’王叔和于是据此说，肾与命门都出现在尺部脉象中。以致后世就有了命门表里的配属，而《内经》实际上是没有的。客人说：‘《内经》既然没有命门，《难经》为什么会有？而命门的解释，最终应该是什么样子的？’我说：‘《难经》各篇，都源于《内经》，而这个命门，或许一定有依据。我想大概是年代久远，经文或许有脱漏错误，确实像滑寿在注疏第七难时所说的那样。（滑寿注第七难说：首篇称引“经言”二字，考证《灵枢》《素问》中未见，难道是越人（秦越人）那个时代，另有所谓的上古文本吗？还是《内经》中有而后世脱简了呢？这是不可知的。）’只是说右肾为命门，男子用它藏精，那么左肾将藏什么东西呢？女子用它系胞，那么胞果真是单独系于右肾吗？这就是让人不能不怀疑的原因。我因此遍考各种书籍，见到《黄庭经》说：‘上有黄庭，下有关元，后有幽阙，前有命门。’又说：‘闭塞命门似玉都。’又说：‘丹田之中精气微，玉房之中神门户。’梁丘子注解说：‘男以藏精，女以约血，所以叫门户。’又说：‘关元之中，是男子藏精的地方。’元阳子说：‘命门，是下丹田精气出入飞腾的地方。’这些都是医家所未曾言说的，但确实足以为此提供发明。又《脉经》说：‘肾与膀胱合为腑，合于下焦，在关元穴之后，左边是肾，右边是子户。’又说：‘肾名为胞门子户，尺部脉是肾脉。’这里说右边是子户，仍然是右边是命门的说法。仔细详察各种言论，默默领会。所谓子户，就是子宫，也就是玉房之中，俗名叫子肠，位于直肠之前，膀胱之后，正当关元、气海穴之间，男精女血，都存留于此，孩子由此出生，所以子宫，实际上是男女通用的称呼。道家认为先天真一之气藏于此，是九还七返的基础，所以名叫丹田。医家认为冲任之脉盛于此，则月事按时而下，所以名叫血室。叶文叔说：‘人受孕之初，在胞胎之内，随母亲呼吸，受气而成，等到出生后，一点元灵之气，聚集在脐下，自己进行呼吸，气呼接天根，气吸接地根，凡人的生存，唯气为先，所以又名叫气海。’然而名称虽然不同，但实际上只是一个子宫罢了。子宫之下有一扇门，对于女性来说，可以用手探摸得到，俗名叫产门；对于男性来说，在射精的时候，自然有关阑知觉。请问这是什么地方？客人说：‘莫非这就是命门吗？’我说：‘是的。请让我再详细解释一下。’在身形尚未形成之初，父母交合之际，男子的施精由此门而出，女子的摄精由此门而入，等到胎元既足又由此门产出，其出其入，都由此门，这难道不是先天立命的门户吗？等到出生后，三焦的精气，都藏于此。所以《金丹大要》说：‘气聚则精盈，精盈则气盛。’梁丘子说：‘人生系命于精。’《珠玉集》说：‘水是三界之祖，精是元气之根。’既然这样，精去则气去，气去则命去，其固守或离去，都由此门，这难道不是后天立命的门户吗？再查阅《难经·四十四难》有七冲门，都是指出入之处而言。所以凡是出入的地方，都称为门。而这一个门，最为巨会，怎么能没有名字？这不是命门，又是哪里呢？既然知道这里是命门，那么男子藏精，女子系胞，都有了归宿，而千古的疑惑，可以顿时释然了。客人说：‘如果是这样，那么命门既然不是右肾，而又说是子宫，这又是另外一腑了，它配合哪条经脉？脉象位于哪个部位？’我说：‘十二经脉的表里，阴阳已经配定，如果用命门再配一条经，那就是肾脏只有一个而经脉占两个位置，必然没有这个道理。况且命门，是子宫的门户；子宫，是肾脏藏精的府库；肾脏，是主宰先天真一之气，北方门锁钥匙的掌管者。’而它之所以成为锁钥，正是依赖命门的闭固，蓄积坎卦中的真阳，作为一身生化之源。这个命门与肾，本来同出一气。道经说这应当处于上下左右之中，其位象至极，名叫丹田。丹者，奇也，所以统属于北方天一之脏，而其外的命门一穴，正是督脉第十四椎中间，这说明命门原本属于肾，并不是另外一腑。《难经·三十九难》也说：‘命门的气与肾相通。’这也就不离乎肾了。只是五脏各有一个，唯独肾脏有两个，既然有了两个，形象不可能没有差异。比如耳目是一个，但左眼比右眼明亮；手足是一个，但右手比左手强壮。所以北方之神有玄武，蛇主阳而武主阴；两尺脉分左右，左主水而右主火。通常道理是左阳右阴，而这里说左水右火，又是什么原因呢？因为肾属子位，气应冬至，当阴阳平分的位置，自冬至之后，天向左旋转而时为春，北斗七星建于析木之次，日月向右运行合在亥位，辰次会于娵訾之次，是阳进一个月，则会退一宫，而太阳逐渐行于右侧，人也顺应它，所以水位之右为火。而且人的四肢，本应地，地的刚健在西北，也应当右尺为阳，按理应该是这样的。所以《脉经》将肾脏之脉配在两尺，但应该说左尺主肾中之真阴，右尺主肾中之真阳。而命门是阳气之根，所以随着三焦相火之脉，一同见于右尺是可以的；如果说左肾为肾，右肾为命门则不可以。虽然，如果分开来说，则左属水，右属火，而命门应当附于右尺；合起来说，则命门象极，是消长的枢纽，左主升而右主降，前主阴而后主阳。所以水象外暗而内明，坎卦内奇而外偶。肾两个，是坎卦外面的两个阴爻；命门一个，是坎卦中间的阳爻。一以统两，两以包一。所以命门总主乎两肾，而两肾皆属于命门。所以命门，是水大之府，是阴阳之宅，是精气之海，是死生的窦窍。如果命门亏损，则五脏六腑都失去依靠，而阴阳病变无所不至。造成这种情况的原因，正是由于天地发生之道，终始于下；万物盛衰之理，盈虚在根。所以许学士独自知道补肾，薛立斋每每重视命门，两位贤人的高见，迥异常人，大概得利于王冰所谓‘壮水之主，益火之原’的道理。这确实是性命的大本，医生如果不了解这个，还有什么可说的呢？所以我在此申明，用以推广其义。即此篇前后诸论，虽然多有臆断之见，但都揣测经意，不敢妄言，凡是我志同道合的朋友，希望予以裁正。”
(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."