生生子曰∶人之与天地万物同者，同此理气也。朱子曰∶人之与物，本天地之一气，同天地之一体也，
故能与天地并立而为三才。《皇极经世》曰∶天有四时，
地有四支。四支各有脉也，一脉三部，一部三候，以应天数。神统于心，气统于肾，形统于首，形气交
而神主其中，三才之道也。《撄宁生卮言》曰∶天地非大气鼓 ，则寒暑不能以时，潮汐不能以讯，霜
露冰雪不能以其候；人身非此气鼓 ，则津液不得行，呼吸不得息，血脉不得流通，糟粕不得传送也。
《内经·阴阳应象大论》曰∶“天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨
气通于肾。六经为川，肠胃为海，九窍为水注之气”。《卮言》曰∶人首尊而足卑。天地奠位也，脾肺相
为母子，山泽通气也；肝胆主怒与动，雷风之相搏也；心高肾下，水火不相射也。此人之所以与天地参而
为三也。
生生子曰∶天人一致之理，不外乎阴阳五行。盖人以气化而成形者，即阴阳而言之。夫二五之精，妙
合而凝，男女未判，而先生此二肾，如豆子果实，出土时两瓣分开，而中间所生之根蒂，内含一点真气，以
为生生不息之机，命曰动气，又曰原气，禀于有生之
初，从无而有。此原气者，即太极之本体也。名动气者，盖动则生，亦阳之动也，此太极之用所以行也。
两肾，静物也，静则化，亦阴之静也。此太极之体所以立也。动静无间，阳变阴合，而生水火木金土也，
其斯命门之谓欤。
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《素问》曰∶“肾藏骨髓之气”。又曰∶“北方黑色，入通于肾，开窍于二阴，藏精于肾”。《难经
》曰∶“男子以藏精”，非此中可尽藏精也，盖脑者髓之海，肾窍贯脊通脑，故云。
生生子曰∶三十六难言肾有两脏，其左为肾，右为命门。命门者，诸神精之所舍，男子以藏精，女子
以系胞，故知肾有二也。三十九难言∶“五脏亦有六脏者，谓肾有两脏也。其左为肾，右为命门。命门者。
精神之所舍也。男子以藏精，女子以系胞，其气与肾通”。细考《灵》、《素》，两肾未尝有分言者，然则分
之者，自秦越人始也。追越人两呼命门为精神之舍，原气之系，男子藏精，女子系胞者，岂漫语哉？是极
归重于肾为言。谓肾间原气，人之生命，故不可不重也。《黄
庭经》曰∶肾气经于上焦，营于中焦，卫于下焦。《中和集》曰∶阖辟呼吸，即玄牝之门，天地之根。
所谓阖辟者，非口鼻呼吸，乃真息也。越人亦曰∶肾间动气者，人之生命，五脏六腑之本，十二经脉之
根，呼吸之门，三焦之原。命门之义，盖本于此，犹儒之太极，道之玄牝也。观铜人图命门穴不在右肾
，而在两肾俞之中可见也。
《难经》虽有命门之说，并无左右水火之分，何后人妄臆指命门属相火耶！顾《灵》、《素》三阴三阳
、手足十二经配合，皆有定偶，以象十二时、十二月、十二律之意，今又以命门为属火，则当统之于何
经？十二经既无所统，则两肾皆属少阴水可知。《黄庭经》曰∶两部肾水对生门（左肾为壬，右肾为癸。
生门者，脐也）。或曰∶然则《脉诀》何谓命门配三焦，属相火也？余曰∶此高阳生之误，戴同父辩之已详
。三焦是手少阳经，配手厥阴经为表里，乃手经配手经，火配火为定偶也，岂有手配足，火配水之理哉？
！滑伯仁《难经本义》注曰∶命门其气与肾通，则亦不离乎肾，其习坎之谓欤（坎者，水也。易谓上下二坎
相重，阴而又阴，故曰习坎）。手心主为火之闰位，命门即水之同气欤。命门不得为
相火，三焦不与命门配，亦明矣。虞庶亦云∶诸家言命门为相火，与三焦为表里，按《难经》只有手心主
与三焦为表里，无命门三焦表里之说。据此，则知诸家所以纷纷不决者，盖有惑于《金匮真言篇》王注，
引《正理论》谓“三焦者，有名无形，上合手心主，下合右肾”，遂有命门三焦表里之说。夫人身之脏腑，
一阴一阳，自有定偶，岂有一经两配之理哉！夫所谓上合手心主者，正言其为表里；下合右肾者，则以三
焦为原气之别使而言之尔。知此，则知命门与肾通，三焦无两配，而诸家之说不辩而自明矣。或曰∶如子
所云，则命门属水欤？予曰∶右肾属水也，命门乃两肾中间之动气，非水非火，乃造化之枢纽，阴阳之根
蒂，即先天之太极。五行由此而生，脏腑以继而成。若谓属水属火，属脏属腑，乃是有形质之物，则外当
有经络动脉，而形于诊，《灵》、《素》亦必着之于经也。或曰∶然则越人不以原气言命门，而曰右肾为命
门何也？予曰∶此越人妙处，乃不言之言也，言右肾则原气在其中矣。盖人身之所贵者，莫非气血，以左血
右气也。观《黄帝阴符经》曰∶人肾属于水，先生左肾，象北方大渊之源；次生右肾，内有真精，主五行之
正气。越人故曰原气之所系，信有核欤。
或曰∶《灵》、《素》命门有据乎？予曰，《阴阳离合篇》有“太阳根起于至阴，结于命门”（至阴，穴
名，在足小指外侧）。启玄子注曰∶“命门者，藏精光照之所，则两
目也。”《灵枢》亦曰∶“命门者，目也。”盖太阳乃肾之表，目者宗脉精华之所聚，故特以精华之
所聚处，而名之为命门也。（上释命门）
生生子说：人与天地万物相同的地方，在于共同拥有“理”与“气”。朱熹说：人与万物，原本都源自天地的一股气，同属于天地的一个整体，所以能够与天地并立，称为“三才”（天、地、人）。《皇极经世》说：天有四季，地有四肢。四肢各有脉象，一脉分为三部，一部有三候，以此对应天的规律。神志由心统摄，气机由肾统摄，形体由头部统领，形与气相交而神主宰其中，这就是三才的道理。《撄宁生卮言》说：如果没有大气的鼓动，天地间的寒暑就不能按时更替，潮汐就不能如期涨落，霜露冰雪就不能按节候出现；人体如果没有这股气的鼓动，津液就不能运行，呼吸就不能通畅，血脉就不能流通，糟粕就不能传送。《黄帝内经·阴阳应象大论》说：“天气通于肺，地气通于咽喉，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经如同河流，肠胃如同大海，九窍是水气灌注的通道。”《卮言》说：人的头尊贵而脚卑下。天地确立位置后，脾和肺互为母子，如同山泽通气；肝胆主怒气和动作，如同雷风相搏；心在上肾在下，水火不相侵射。这就是人之所以能与天地参配而成为三才的原因。
生生子说：天人一致的规律，不外乎阴阳五行。大概人是靠气化而成形的，从阴阳的角度来说。阴阳二精微妙结合而凝聚，在男女未分之前，先生出两肾，就像豆子的果实，出土时两瓣分开，而中间生长的根蒂，内含一点真气，作为生生不息的机理，命名为动气，又叫做原气，禀受于生命之初，从无到有。这原气，就是太极的本体。命名为动气，是因为动则生阳，也是阳的运动，这是太极的作用得以运行的原因。两肾是静物，静则化阴，也是阴的静止，这是太极的本体得以确立的原因。动静之间没有间隙，阳变阴合，从而产生水、火、木、金、土五行，这大概就是命门的含义吧。
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《素问》说：“肾藏骨髓之气。”又说：“北方黑色，内通于肾，开窍于前后二阴，精气藏于肾。”《难经》说：“男子以藏精”，并不是指这里能完全藏尽精气，因为脑是髓海，肾窍贯通脊柱直通大脑，所以这样说。
生生子说：《难经》第三十六难说肾有两脏，左边为肾，右边为命门。命门，是各种精神精华所居之处，男子用来藏精，女子用来系胞宫，所以知道肾有两个。第三十九难说：“五脏也有六脏的说法，是指肾有两脏。左边为肾，右边为命门。命门，是精神所居之处。男子用来藏精，女子用来系胞宫，其气与肾相通。”仔细考察《灵枢》、《素问》，两肾从未有过分开论述的情况，那么将两者分开论述，是从秦越人（扁鹊）开始的。追溯越人两次称命门为精神之舍、原气之系，男子藏精、女子系胞，难道是随便说的吗？这是极力强调肾的重要性而言。认为肾间的原气，是人的生命根本，所以不可不重视。《黄庭经》说：肾气经过上焦，营运中焦，护卫下焦。《中和集》说：一阖一辟的呼吸，就是玄牝之门，天地的根源。所谓阖辟，不是口鼻的呼吸，而是真息。越人也说：肾间动气，是人的生命，五脏六腑的根本，十二经脉的根源，呼吸的门户，三焦的源头。命门的意义，大概就源于此，就像儒家的太极，道家的玄牝一样。看铜人针灸图中命门穴不在右肾，而在两肾俞穴中间，就可以明白了。
《难经》虽然有命门的说法，但并没有左右水火之分，为什么后人妄自猜测指命门属相火呢！看《灵枢》、《素问》中三阴三阳、手足十二经的配合，都有固定的配对，以象征十二时辰、十二月、十二律吕的意思，现在又把命门归为属火，那应当统属于哪条经脉呢？如果十二经都没有统属，那么两肾都属于少阴水也就清楚了。《黄庭经》说：两部肾水对着生门（左肾为壬水，右肾为癸水。生门，即肚脐）。有人说：那么《脉诀》为什么说命门配三焦，属相火呢？我说：这是高阳生的错误，戴同父已经详细辨析过了。三焦是手少阳经，配手厥阴心包经为表里，乃是手经配手经，火配火为固定配对，哪有手经配足经、火配水的道理呢？！滑伯仁在《难经本义》注释中说：命门的气与肾相通，那么也不离乎肾，这就是《易经》所说的“习坎”（坎代表水。《易经》说上下两个坎卦重叠，阴上加阴，所以叫习坎）。手心主（心包络）是火的闰位，命门就是水的同气啊。命门不能算是相火，三焦不与命门相配，也很明显了。虞庶也说：各家都说命门为相火，与三焦为表里，查考《难经》只有手心主与三焦为表里，没有命门与三焦表里的说法。据此，就知道各家之所以纷纷不决，大概是受《金匮真言论》王冰注的影响，引用《正理论》说“三焦者，有名无形，上合手心主，下合右肾”，于是就有了命门与三焦表里的说法。人体的脏腑，一阴一阳，自有固定配对，岂有一条经可以配两个脏腑的道理呢！所谓上合手心主，正是说它们是表里关系；下合右肾，则是从三焦作为原气的别使这个角度来谈的。明白这一点，就知道命门与肾相通，三焦没有双重配对，各家的说法不辩自明了。有人说：按照您的说法，那么命门属水吗？我说：右肾属水，命门乃是两肾中间的动气，非水非火，是造化的枢纽，阴阳的根基，即先天的太极。五行由此而生，脏腑接着形成。如果说它属水属火，属脏属腑，那就是有形质的物体，那么外部应当有经络动脉，并在诊察中显现，《灵枢》、《素问》也必定会在经络中记载。有人说：那么越人不以原气来定义命门，而说右肾为命门为什么呢？我说：这是越人的妙处，是不言之言，说右肾，原气就在其中了。大概人身所珍贵的，无非是气血，左血右气。看《黄帝阴符经》说：人的肾属于水，先生左肾，象征北方大渊之源；次生右肾，内有真精，主管五行的正气。越人所以说原气之所系，确实有验证啊。
有人说：《灵枢》、《素问》中有命门的依据吗？我说：《阴阳离合篇》有“太阳经根起于至阴穴，结于命门”（至阴，穴位名，在足小趾外侧）。启玄子王冰注释说：“命门，是藏精光照的地方，就是指两眼。”《灵枢》也说：“命门，就是眼睛。”因为太阳经是肾的表经，眼睛是宗脉精华汇聚的地方，所以特别以精华汇聚之处，命名为命门。（以上解释命门）
Shengshengzi said: The similarity between humans and all things in heaven and earth lies in sharing the same "Li" (Principle) and "Qi" (Vital Energy). Zhu Xi stated: Humans and all things originate from the same Qi of heaven and earth, belonging to the same body of heaven and earth; thus, they can stand alongside heaven and earth, forming the "Three Powers" (Heaven, Earth, and Humanity). *Huangji Jingshi* states: Heaven has four seasons, and earth has four limbs. Each limb has its own pulse, with one pulse divided into three positions, and each position having three observations, corresponding to the patterns of heaven. Spirit is governed by the Heart, Qi by the Kidney, and form by the head. When form and Qi interact, Spirit presides within, which constitutes the way of the Three Powers. *Yingning Shengzhiyan* states: Without the stirring of great Qi, heaven and earth could not have timely changes of cold and heat, regular tides, or seasonal frost, dew, ice, and snow; similarly, without this stirring Qi in the human body, body fluids cannot circulate, respiration cannot proceed smoothly, blood vessels cannot flow freely, and waste cannot be transported. *Huangdi Neijing: Yin Yang Yingxiang Dalun* states: "The Qi of Heaven connects with the Lung, the Qi of Earth connects with the throat, Wind Qi connects with the Liver, Thunder Qi connects with the Heart, Grain Qi connects with the Spleen, and Rain Qi connects with the Kidney. The Six Meridians are like rivers, the intestines and stomach are like seas, and the nine orifices are where Qi of water flows." *Zhiyan* states: The human head is noble, and the feet are humble. Once heaven and earth establish their positions, the Spleen and Lung act as mother and child, akin to the ventilation between mountains and marshes; the Liver and Gallbladder govern anger and movement, akin to the collision of thunder and wind; the Heart is high and the Kidney is low, with Water and Fire not encroaching upon each other. This is why humans can correspond with heaven and earth to become the Three Powers.
Shengshengzi said: The principle of consistency between Heaven and Humanity does not go beyond Yin-Yang and the Five Elements. Generally, humans take form through Qi transformation, which can be described in terms of Yin and Yang. The essence of Yin and Yang subtly combines and condenses; before male and female distinctions are made, two Kidneys are formed first. Like a bean pod or fruit, when it emerges from the soil, the two halves separate, but the root stalk growing in the middle contains a point of True Qi, serving as the mechanism for endless generation. This is named Dongqi (Moving Qi), also called Yuanqi (Source Qi), endowed at the beginning of life, emerging from non-existence to existence. This Source Qi is the substance of Taiji (Supreme Ultimate). It is named Moving Qi because movement generates Yang; this is the dynamic aspect of Yang, through which the function of Taiji operates. The two Kidneys are static objects; stillness leads to transformation, which is the static aspect of Yin, through which the substance of Taiji is established. There is no gap between movement and stillness; Yang transforms and Yin combines to generate Water, Fire, Wood, Metal, and Earth. This is what is meant by Mingmen (Gate of Life).
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*Suwen* states: "The Kidney stores the Qi of bone marrow." It also states: "North corresponds to the color black, internally connecting to the Kidney, opening into the two lower orifices, and storing Essence in the Kidney." *Nanjing* states: "Males store Essence therein," but this does not mean all Essence is stored there; rather, the Brain is the Sea of Marrow, and the Kidney orifice connects through the spine to the Brain, hence the statement.
Shengshengzi said: Chapter 36 of *Nanjing* states that the Kidneys consist of two organs: the left is the Kidney, and the right is the Mingmen. Mingmen is the residence of various spirits and essences; in males, it stores Essence, and in females, it anchors the Uterus (Bao Gong); thus, we know there are two Kidneys. Chapter 39 states: "There is also the concept of six Zang organs among the five, referring to the two Kidneys. The left is the Kidney, and the right is the Mingmen. Mingmen is the residence of spirit and essence. In males, it stores Essence; in females, it anchors the Uterus; its Qi communicates with the Kidney." Upon careful examination of *Lingshu* and *Suwen*, the two Kidneys were never discussed separately. Therefore, the separation began with Qin Yue-ren (Bian Que). Tracing back, when Yue-ren twice referred to Mingmen as the residence of spirit, the attachment of Source Qi, storing Essence in males, and anchoring the Uterus in females, was it merely casual talk? No, this emphasizes the importance of the Kidney. It posits that the Source Qi between the Kidneys is the root of human life, so it must be valued. *Huangting Jing* states: The Kidney Qi passes through the Upper Jiao, circulates in the Middle Jiao, and guards the Lower Jiao. *Zhonghe Ji* states: The closing and opening of breath constitute the Gate of Xuanpin (Mysterious Female), the root of heaven and earth. What is meant by closing and opening is not mouth and nose breathing, but True Respiration. Yue-ren also said: The Moving Qi between the Kidneys is human life, the root of the five Zang and six Fu organs, the root of the twelve meridians, the gate of respiration, and the source of the Sanjiao (Triple Burner). The meaning of Mingmen likely originates here, just as Taiji in Confucianism or Xuanpin in Daoism. Observing the bronze acupuncture man, the Mingmen acupoint is not on the right Kidney but in the center between the two Shu points of the Kidneys, which makes this clear.
Although *Nanjing* mentions Mingmen, it does not distinguish between left/right or Water/Fire. Why did later generations arbitrarily speculate that Mingmen belongs to Minister Fire (Xiang Huo)? In *Lingshu* and *Suwen*, the pairing of the Three Yin and Three Yang, and the hand-foot twelve meridians, has fixed pairs, symbolizing the twelve hours, months, and musical pitches. If Mingmen is now attributed to Fire, which meridian should it be unified under? If the twelve meridians have no unification, then both Kidneys clearly belong to Shaoyin Water. *Huangting Jing* states: The two parts of Kidney Water face the Birth Gate (the left Kidney is Ren Water, the right Kidney is Gui Water. The Birth Gate refers to the umbilicus). Some ask: Then why does *Maijue* say Mingmen pairs with Sanjiao and belongs to Minister Fire? I reply: This is an error by Gao Yangsheng, which Dai Tongfu has detailedly refuted. Sanjiao is the Hand-Shaoyang meridian, paired with the Hand-Jueyin (Pericardium) meridian as exterior-interior, a hand-to-hand pairing, fire-to-fire as a fixed pair. How could there be a hand-to-foot pairing or fire-to-water pairing?! Hua Bo-ren, in his commentary *Nanjing Benyi*, notes: Since the Qi of Mingmen communicates with the Kidney, it does not depart from the Kidney; this is what is called "Xi Kan" (Repeated Kan). Kan represents Water. The *I Ching* states that two Kan trigrams stacked represent Yin over Yin, hence "Xi Kan". The Hand-Jueyin (Pericardium) is the intercalary position of Fire, while Mingmen is the same Qi as Water. Thus, Mingmen cannot be Minister Fire, and Sanjiao does not pair with Mingmen, which is evident. Yu Shu also stated: Various schools claim Mingmen is Minister Fire and pairs with Sanjiao as exterior-interior. However, checking *Nanjing*, only the Pericardium pairs with Sanjiao as exterior-interior; there is no mention of Mingmen and Sanjiao being exterior-interior. Based on this, we understand that the confusion among various schools stems from Wang Bing's commentary on *Jinkui Zhenyan Pian*, citing *Zhengli Lun* which says "Sanjiao has name but no form, upper connects to Pericardium, lower connects to the right Kidney," leading to the theory of Mingmen-Sanjiao exterior-interior pairing. Human organs follow a fixed Yin-Yang pairing; how can one meridian pair with two organs? The phrase "upper connects to Pericardium" indicates their exterior-interior relationship; "lower connects to the right Kidney" refers to Sanjiao acting as the special envoy of Source Qi. Understanding this reveals that Mingmen communicates with the Kidney, Sanjiao has no dual pairing, and the theories of others become self-evident. Someone asks: According to your words, does Mingmen belong to Water? I reply: The right Kidney belongs to Water. Mingmen is the Moving Qi between the two Kidneys, neither Water nor Fire, but the pivot of creation and the root of Yin-Yang, i.e., the Pre-heaven Taiji. The Five Elements arise from this, and the Zang-Fu organs follow. If it were classified as Water or Fire, Zang or Fu, it would be a material object with physical form, implying external meridians and arteries visible in diagnosis, which *Lingshu* and *Suwen* would certainly record. Someone asks: Then why did Yue-ren define Mingmen not as Source Qi but as the right Kidney? I reply: This is Yue-ren's subtlety—a wordless statement. By saying right Kidney, the Source Qi is included. What is precious in the human body is nothing but Qi and Blood, with Blood on the left and Qi on the right. *Huangdi Yinfu Jing* states: The Kidneys of humans belong to Water. The left Kidney is generated first, symbolizing the source of the Great Abyss in the North; the right Kidney is generated next, containing True Essence, governing the righteous Qi of the Five Elements. Thus, Yue-ren's statement about the attachment of Source Qi is indeed verified.
Someone asks: Is there evidence for Mingmen in *Lingshu* and *Suwen*? I reply: *Yin Yang Lihe Pian* states: "The Taiyang meridian roots at Zhiyin and knots at Mingmen" (Zhiyin is an acupoint located on the lateral side of the little toe). Qixuanzi (Wang Bing) commented: "Mingmen is where Essence is stored and light shines; it refers to the two eyes." *Lingshu* also states: "Mingmen is the eye." Because Taiyang is the exterior counterpart of the Kidney, and the eyes are the gathering place of the essence of the Zong Mai (Gathering Vessels), the place where essence gathers is specifically named Mingmen. (Above explains Mingmen)