人生有两肾，两肾并诊于左右尺，而命门则居两肾之中。所谓命门之火者，即两肾中之元气也。元气
生于命门，而不偏于右。自《难经》有云∶肾有两，左为肾，右为命门。命门遂专属之右，而华元化因
之，始分左肾属水，右肾属火，故以命门之火归之右肾。后世医者，不详其义，论命门之火，则必以右之
尺部为诊，岂知两尺为两肾？肾者水也，俱藏精之舍也，故越人云∶命门为男子藏精。精属水，不属火，
火在水中，所谓一阳居二阴之间者是也。岂可以命门之火，偏诊于右尺耶？举世梦梦，是可嗤也。然则论
命门之火者，当于何诊？仍诊之于两尺可也。以两尺之强弱，验命门之火之衰旺为得耳！若以右尺之肾论
命门，而遗乎左尺之肾，是习俗之弊，不可不亟正者也。至有以男子之命门在右，女子之命门在左，而曰∶
丈夫以右为命门，左为肾；女子以左为命门，右为肾。则又颠倒乖离，而不可稽矣！
张戴人论病非人身素有之物，或自外入，或自内
生，皆邪气也。邪气加身，速攻之可也。立汗、吐、下三法以攻邪，邪去则元气自复。故曰圣人止有三
法，无第四法。其论颇卓。故丹溪初阅子和书，惟务攻击，亦谓医之法尽是。后读《内经》有云∶虚者，
精气虚。实者，邪气实。实则泻，虚则补。何云圣人无第四法？于是不能不疑。子和之书，非子和之笔，
而麻征君伪为之者也。圣人之言，垂诸《灵》《素》，其主补虚、泻实者不一，而子和敢为非圣
之书？赵以德叹《儒门事亲》书为∶其词直，其义明，顾其一，罔顾其二。后之读其书者，当得其法而
善用之，毋执其法而偏溺之，则几矣！凡治病如权衡，高下轻重，随时变通，若偏矫一说，祸人不浅。
人生有两枚肾脏，两肾的脉象均在左右尺部进行诊察，而命门则位于两肾之间。所谓命门之火，就是两肾中的元气。元气生于命门，并不偏重于右侧。自从《难经》中说：肾有两个，左边叫肾，右边叫命门。命门便专门归属于右侧，华元化因此沿袭此说，开始区分左肾属水，右肾属火，所以将命门之火归之于右肾。后世的医生，不详细探究其中的义理，论述命门之火时，必定以右侧的尺部作为诊察部位，哪里知道左右两尺分别对应两肾？肾是水脏，都是藏精的场所，所以越人（扁鹊）说：命门是男子藏精之处。精属于水，不属于火，火存在于水中，这就是所谓的“一阳居于二阴之间”的道理。怎么能把命门之火，片面地诊察于右尺呢？举世之人迷迷糊糊，这是可笑的。那么论述命门之火，应当在何处诊察？仍然诊察于两尺即可。通过两尺脉的强弱，来验证命门之火的盛衰，这才是得法！如果仅以右尺的肾来论命门，而忽略了左尺的肾，这是习俗的弊端，不能不急于纠正。至于有人说男子的命门在右，女子的命门在左，并说：男子以右为命门，左为肾；女子以左为命门，右为肾。这又是颠倒错乱，无法考证的了！
张戴人论述疾病并非人身原本固有的东西，或者是从外部侵入，或者是从内部产生，都属于邪气。邪气加于身体，迅速攻逐它就可以了。创立汗、吐、下三法来攻逐邪气，邪气去除则元气自然恢复。所以说圣人只有这三种方法，没有第四种方法。他的论述颇为卓越。所以朱丹溪起初阅读张子和的书，只致力于攻击邪气，也认为医生的方法全都在这里了。后来读《内经》时说：虚证，是精气虚。实证，是邪气实。实证用泻法，虚证用补法。为什么说圣人没有第四种方法？于是不得不产生怀疑。张子和的书，不是张子和亲笔所写，而是麻征君伪造的。圣人的言论，体现在《灵枢》和《素问》中，其中主张补虚、泻实的说法有很多，而张子和敢作违背圣人之道的书吗？赵以德感叹《儒门事亲》这本书：它的言辞直率，它的义理明白，顾及其一方面，却不顾及其他方面。后世的读者，应当掌握其方法而善于运用它，不要拘执于其方法而偏颇沉溺其中，那就差不多了！大凡治病如同使用秤锤衡量轻重，高低轻重，随时变通，如果偏激地矫正某一种说法，祸害人不浅。
The human body possesses two kidneys, and the pulses of both kidneys are examined at the left and right Chi (Cun-Kou) positions, while the Mingmen (Gate of Life) resides between the two kidneys. The so-called Fire of the Mingmen is precisely the Yuan Qi (Primal Qi) within the two kidneys. Yuan Qi originates from the Mingmen and does not bias towards the right side. Since the *Nan Jing* (Classic of Difficult Issues) stated: "There are two kidneys; the left is the Kidney, and the right is the Mingmen," the Mingmen became exclusively associated with the right side. Hua Yuanyuan subsequently followed this, beginning to distinguish that the left kidney belongs to Water and the right kidney belongs to Fire, thus attributing the Fire of the Mingmen to the right kidney. Physicians in later generations, failing to investigate its meaning in detail, when discussing the Fire of the Mingmen, invariably diagnose it at the right Chi position. How could they know that the left and right Chi correspond to the two kidneys? The Kidneys are organs of Water, serving as the repositories for storing Essence (Jing). Therefore, Yue Ren (Bian Que) said: "The Mingmen stores Essence in men." Essence belongs to Water, not to Fire. Fire exists within Water, which is referred to as "one Yang residing between two Yins." How can the Fire of the Mingmen be diagnosed solely on the right Chi pulse? The entire world is ignorant and confused, which is laughable. Then, where should one diagnose the Fire of the Mingmen? It should still be diagnosed at both Chi positions. By assessing the strength or weakness of the pulses at both Chi positions, one can verify the decline or flourishing of the Fire of the Mingmen, which is the correct approach! If one discusses the Mingmen based solely on the right Chi Kidney while neglecting the left Chi Kidney, this is a prejudice of custom that must be urgently corrected. Furthermore, some claim that the Mingmen is on the right for men and on the left for women, stating: "For men, the right is the Mingmen and the left is the Kidney; for women, the left is the Mingmen and the right is the Kidney." This is again inverted and illogical, and cannot be verified!
Zhang Dairen discussed diseases as things not originally inherent in the human body; whether entering from outside or generating from inside, all are pathogenic factors (Xie Qi). When pathogenic factors affect the body, it is appropriate to attack them rapidly. He established three methods—Sweating (Han), Vomiting (Tu), and Purging (Xia)—to attack pathogens. Once the pathogens are eliminated, the Yuan Qi recovers naturally. Thus, he stated that the Sages had only these three methods and no fourth method. His discussion was quite outstanding. Consequently, when Zhu Danxi first read Zhang Hezi's books, focusing only on attacking pathogens, he also believed that medical methods were entirely contained therein. Later, upon reading the *Nei Jing* (Inner Canon), which states: "Deficiency refers to the deficiency of Essence and Qi. Excess refers to the excess of pathogenic factors. Excess is treated by draining, deficiency is treated by tonifying," he questioned why there was no fourth method. Thus, he could not help but doubt. Zhang Hezi's book was not written by Zhang Hezi himself, but forged by Master Ma Zhengjun. The words of the Sages are preserved in the *Ling Shu* and *Su Wen*, where there are numerous instances advocating tonifying deficiency and draining excess. How could Zhang Hezi dare to write a book contrary to the Sages? Zhao Yiwei sighed regarding the book *Ru Men Shi Qin* (Professional Affairs of Confucian Physicians): "Its language is direct, its meaning is clear, yet it attends to one aspect while ignoring the other." Readers of his book in later times should grasp its methods and apply them skillfully, without being dogmatic about its methods or biasedly indulging in them, and then one would be nearly perfect! Treating diseases is like using a balance scale; high and low, heavy and light, must adapt to circumstances. If one rigidly corrects a single viewpoint, the harm to people will be profound.