三焦者，上、中、下三焦之气也。焦者，热也，满腔中热气布护，能通调水道也。为心
包络之腑，属火。上焦不治，则水泛高源。中焦不治，则水留中脘。下焦不治，则水乱二便
。三焦气治，则脉络通而水道利，故曰决渎之官。
心乃五脏六腑之主，其包络为君主之外卫，相火代君主而行事也，所以亦有主名。何以
系之以手?盖以手厥阴之脉，出属心包；手三阳之脉，散络心包；是手与心主合，故心包络
称手心主。五脏加此一脏，实六脏也。
膀胱，属水，为肾之腑。经云∶膀胱者，州都之官，津液藏焉，气化则能出矣。言其能
得气化，而津液外出，滋润于皮毛也。若水道之专司，则在三焦之腑。故经云∶三焦决渎之
官，水道出焉。言其热气布护，使水道下出而为溺也。《内经》两出字∶一为外出，一为下
出，千古罕明其旨，兹特辨之。又膀者，旁也；胱者，光也。言气海之元气足，则津液旁达
不穷，而肌腠皮毛皆因以光滑也。
越人指右肾为命门，诸家非之。余考《内经》太阳根于至阴，结于命门。命门者，目也
。《灵枢·结根篇》《卫气篇》《素问·阴阳离合论》，三说俱同。后读《黄庭经》云∶上
有黄庭，下有关元；后有幽门，前有命门。方悟其处。凡人受生之初，先天精气聚于脐下，
当关元、气海之间。其在女者，可以手扪而得，俗名产门。其在男者，于泄精之时，自有关
阑知觉。此北门锁钥之司，人之至命处也。又考越人七冲门之说谓∶飞门，唇也；户门，齿
也；吸门，会厌也；贲门，胃之上口也；幽门，大肠下口也；阑门，小肠下口也；魄门，肛
门也，便溺由气化而出。又增溺窍为气门。凡称之曰门，皆指出入之处而言也。况身形未生
之初，父母交会之际，男之施由此门而出，女之受由此门而入。及胎元既足，复由此门而生
。故于八门之外，重之曰命门也。若夫督脉十四椎中，有命门之穴，是指外 而言，如五脏
六腑 一理。非谓命门即在此也。
三焦，是指上焦、中焦、下焦的气机运行。所谓“焦”，意为热，指胸腹腔内热气布散护卫，能够疏通调节水液代谢通道。三焦是心包络的腑，五行属火。如果上焦功能失调，就会导致水液泛滥至高位（如头面）；如果中焦功能失调，就会导致水湿停滞在中脘部位；如果下焦功能失调，就会导致大小便紊乱。若三焦气机调畅，则经络通畅而水道通利，因此称三焦为“决渎之官”（负责疏通水道的官员）。
心是五脏六腑的主宰，心包络作为君主（心）的外围卫护，由相火代替君主行使职能，所以也有“主”的名称。为什么将其归属于手经呢？因为手厥阴心包经的脉气出属并联络心包；手三阳经的脉气散布络属于心包；这是手经与心主相合的缘故，所以心包络又称作“手心主”。五脏加上这一脏，实际上构成了六脏。
膀胱，五行属水，是肾的腑。医经说：膀胱是“州都之官”（汇聚水液的器官），津液储藏其中，经过气化作用才能排出体外。这句话是说膀胱能接受气化作用，使津液向外输布，滋润皮毛。至于专门主管水道的脏腑，则是三焦的腑。所以医经说：三焦是“决渎之官”，水道由此而出。这是指三焦的热气布散护卫，使水道向下流出而形成尿液。《内经》中两次出现“出”字：一次指“外出”（向上向外），一次指“下出”（向下排泄），千百年来很少有人明白其中的旨意，这里特别加以辨析。另外，“膀”意为旁边，“胱”意为光亮。意思是说元气海中的元气充足，津液就能旁达周身无穷无尽，肌肤腠理和皮毛因此都变得光滑润泽。
滑伯仁（越人）将右肾指认为命门，各家对此多有非议。我考证《内经》中提到太阳经根于至阴穴，结于命门。这里的命门，指的是眼睛。《灵枢·根结篇》《卫气篇》以及《素问·阴阳离合论》，这三种说法是一致的。后来读《黄庭经》时说：“上有黄庭，下有关元；后有幽门，前有命门。”这才明白了其具体位置。凡人在受孕之初，先天精气聚集在脐下，位于关元、气海之间。在女性身上，可以用手触摸到，俗称产门。在男性身上，在射精时，自然会有关阑知觉的感觉。这是人体北门锁钥的掌管之处，是人体至关重要的地方。又考证滑伯仁提出的“七冲门”理论说：飞门，指嘴唇；户门，指牙齿；吸门，指会厌；贲门，指胃的上口；幽门，指大肠的下口；阑门，指小肠的下口；魄门，指肛门，大小便通过气化作用排出。他又增加了溺窍作为气门。凡是称为“门”的，都是指出入的部位而言。况且在身体尚未形成之初，父母交合之际，男性的精液由此门射出，女性的精气由此门进入。等到胎元成熟，又由此门出生。所以在八门之外，特别重视并称之为“命门”。至于督脉第十四椎中间的命门穴，是指体表而言，道理如同五脏六腑一样有内外对应关系。并不是说命门这个脏器就在这个穴位的位置上。
Sanjiao (Triple Burner) refers to the Qi dynamics of the Upper, Middle, and Lower Sanjiao. The term "Jiao" implies heat, denoting the distribution and protection of warm Qi throughout the thoracic and abdominal cavities, which facilitates the unobstructed flow and regulation of water passages. Sanjiao is the Fu organ of the Pericardium (Xinbao Luo) and belongs to Fire. If the Upper Sanjiao fails to function properly, water will flood upwards; if the Middle Sanjiao fails, water will stagnate in the epigastrium; if the Lower Sanjiao fails, urination and defecation will become disordered. When the Qi of Sanjiao is regulated, meridians are unblocked and water passages flow smoothly; therefore, it is called the "Official who Dredges" (Juedu Zhiguan).
The Heart is the master of the Zang and Fu organs. The Pericardium serves as the external guard for the Monarch (Heart), with Ministerial Fire (Xianghuo) acting on behalf of the Monarch; thus, it also bears the title of "Master." Why is it associated with the Hand meridians? Because the Hand-Jueyin Pericardium meridian emerges and connects to the Pericardium; the three Hand-Yang meridians scatter and network into the Pericardium. This union of the Hand meridians with the Heart Master leads to the Pericardium being called "Hand Xin-Zhu" (Hand Master of the Heart). Adding this one organ to the five Zang organs results in six Zang organs.
The Bladder belongs to Water and is the Fu organ of the Kidney. The classics state: "The Bladder is the Official of the Prefecture, storing fluids; through Qi transformation, they can be excreted." This means that through Qi transformation, fluids are distributed outward to moisten the skin and hair. However, the specific official responsible for water pathways is the Sanjiao. Thus, the classics say: "Sanjiao is the Official who Dredges, from which water passages emerge." This refers to the distributing heat of Sanjiao causing water to flow downward as urine. The *Neijing* uses the character "Chu" (emerge/excrete) twice: once for "outward emergence" (upward/outward) and once for "downward emergence" (downward excretion). Few have understood this purport throughout history; here it is specifically clarified. Furthermore, "Bang" means side/adjacent, and "Guang" means bright/smooth. This signifies that when the Yuan Qi in the Qi Sea is sufficient, fluids reach all sides endlessly, making the muscle texture, pores, and skin smooth and lustrous.
Yue Ren (Hua Tu) identified the Right Kidney as the Mingmen (Gate of Life), a view criticized by many later scholars. I examined the *Neijing*, which states that the Taiyang meridian roots at Zhiyin and knots at Mingmen. Here, Mingmen refers to the Eyes. This is consistent across the *Ling Shu: Genjie Chapter*, *Weiqi Chapter*, and *Suwen: Yin Yang Lihe Lun*. Later, reading the *Huang Ting Jing*: "Above is Huangting, below is Guanyuan; behind is Youmen, ahead is Mingmen," I realized its location. At the beginning of conception, congenital Essence and Qi gather below the umbilicus, between Guanyuan and Qihai. In females, this area can be palpated and is commonly known as the birth canal. In males, there is a perceptible sensation of closure during ejaculation. This is the gatekeeper of the body's northern lock, the vital point of human life. Furthermore, examining Yue Ren's theory of the Seven Choke Gates: Feimen (Flying Gate) refers to the lips; Humen (House Gate) refers to the teeth; Ximen (Suction Gate) refers to the epiglottis; Benmen (Receiving Gate) refers to the upper opening of the Stomach; Youmen (Secluded Gate) refers to the lower opening of the Large Intestine; Lanmen (Screen Gate) refers to the lower opening of the Small Intestine; Pomen (Corporeal Gate) refers to the anus, where waste is excreted via Qi transformation. He added the Urinary Orifice as the Qi Gate. All termed "Gates" refer to points of entry and exit. Moreover, before the physical form is generated, during parental intercourse, male semen exits through this gate, and female essence enters through it. After fetal maturity, birth occurs through this gate. Therefore, beyond the eight gates, it is emphasized as the "Mingmen." As for the Mingmen acupoint located at the 14th vertebra of the Du Meridian, this refers to the exterior surface, following the same logic as the internal-external correspondence of Zang and Fu organs. It does not mean that the organ Mingmen resides at this specific point.