十二脏腑者，人身之经脉，气血之道路也。辨之不明，则疾病无所据，而针药莫能施矣。灵兰，古藏书之
室。秘典者，珍重之辞也。
黄帝问曰∶愿闻十二脏之相使贵贱何如？岐伯对曰∶悉乎哉问也，请遂言之。心者，君主之官也，神明出
焉。（任治于物，故为君主之官。清静栖灵，故曰神明出焉。按∶心以神用，清静无为，内主一身，外役群动，
无所为也，而实则无一非心之所为，故亦曰官焉。）肺者，相傅之官，治节出焉。（位高非君，故官为相傅，
主行荣卫，故治节由之。按∶肺之为脏，上通呼吸，下复诸脏，亦犹相傅之职，佐一人以出治，而为百僚之师
表也。端揆重任，揽其大节而已。）肝者，将军之宫，谋虑出焉。（勇而能断，故曰将军。潜发未萌，故谋虑
出焉。）胆者，中正之官，决断出焉。（按∶六节脏象论曰∶“凡十一脏取决于胆也。”是诸脏腑各有一定之
司，而胆则总揽众职，而决其是非，断其犹豫，不偏不倚，故官名中正。惟其中正，故能决断也。）膻中者，
臣使之官，喜乐出焉。（膻中者，在胸中两乳间，为气之海。然心为君，以敷宣教令。膻中主气，以气布阴阳，
气和志通，则喜乐由生。分布阴阳，故官为臣使也。按∶臣使者，任心君之臣使也。心主喜，心之所喜，而膻
中为之宣布其所喜，得其所喜则乐矣。凡人之为喜乐，皆自此出也。膻音诞。）脾胃者，仓廪之官，五味出焉。
（包容五谷，故为仓廪之官。荣养四旁，故云五味出焉。）大肠者，传道之官，变化出焉。（传道谓传不洁之
物，变化谓变化物之形。）小肠者，受盛之官，化
物出焉。（承奉胃司，受盛糟粕，受已复化，传入大肠。）肾者，作强之官，伎巧出焉。（强于作用，故曰
作强。造化形容，故云伎巧。按∶注又谓∶“在女则当其伎巧，在男则正曰作强”，是以作强伎巧并对，分发
男女，殊乖经旨。岂知男女各有伎巧，并能作强。此言人之伎巧，皆从肾出，非对作强而言也。）三焦者，
决渎之官，水道出焉。（引导阴阳，开通闭塞，故官决渎。按∶三焦，手少阳经，人身上中下三停也。越人、
叔和，皆谓其无形空有名。陈无择、马仲化相与非之，后人几莫知所适从矣。近见孙氏医旨绪余，及乌程闵氏
三焦说，皆指人身上中下三停言，力辨无择、仲化之谬。乃知三焦之为腑也，配合心包。心包者，包络乎心，
代心君以行令，号为相火。三焦者，总括乎一身，宗、营、卫三气所生，水道所出。两者相配，实五脏之总司，
一身之网维也。昧者不达此理，意谓三焦居十二经之一，亦当如五脏五腑之有形，妄称脂膜如指，背先贤之义，
启后人之疑，谬亦甚矣。岂知人身脏腑，有专一者以司于内，必有兼统者以卫于外。所以五脏之外有心包，六
腑之中有三焦。其为脏腑，虽无形而有气，虽无体而有用。惟有气有用，而有形有体者始赖之以全。此无形之
三焦所以得与有形之脏腑合为十二经脉者，正以脏腑无三焦，则内外之气区格而不通，决渎失职，水道壅闭，
而脏腑之用不全也。三焦一腑为千古疑案，可不辨乎。赵养葵、张景岳又仍陈马之谬而谬焉。嗟乎！此所以
聚讼至今也。）膀胱者，州都之官，津液藏焉，气化则能出矣。（位当孤腑，故谓州官。居下内空，故藏津液。
若得气海之气施化，则溲便注泄，气海之气不及，则闭隐不通，故曰气化则能出矣。按∶注明确矣，然气之所
以不化则更有说。夫膀胱之为藏也，有下窍而无上窍，其蓄其泄，盖以气运，而非以形用者也。气者水之母，
气积而不化，则水不得出矣。气之所以积而不出者，有寒热二端焉，热则火盛水亏而气壅，寒则阴滞水凝而气
闭，无道可出，于是水溢于周身而为肿为胀矣。奈何世之言治者，但知利水而不知化气，且但知为热壅而单用
苦寒，曰治其病，其病转剧，岂非昧于化气之道哉。）凡此十
二官者，不得相失也。（失则灾害至，故不得相失。按∶新校正云∶“详此乃十一官，脾胃二脏乃共一官也。
按∶十二脏腑俱分任一官，而脾脏胃腑独共为一官者，脾与胃相连，受水谷而主中宫，脾主为胃行其津液，
二而一者也，故止作一官。且缺心包络而多膻中，按膻中位治胸堂而为心君之臣使，心主喜而膻中出喜乐，包
络本与心相根据，其即心包络无疑，但位当两乳间，故以膻中名，非十二官之外，另有膻中一官也。）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！……按∶赵养葵作医贯，谓主非心，乃命门也，命门为一身之太
极，为十二官之君主，反复千余言，殊悚人目。自予论之，养葵之说，谓命门为一身之太极诚是，谓为十二官
之君主则非，为命门作解则可，为主不明则十二官危之注则谬也。何也？天无二日，国无二君，人身无二主。
心为君主，经固已言之矣。而养葵谓命门又为十二官之主，是身有二主也，噫！过矣。天地之生万物也，莫不
原本于阴阳，阴阳则又原本于太极。太极者，万理之元始，而实则无一理之可名，故太极又本于无极。太极而
无极矣，而谓万物之生皆始于无极，而即可畀无极以万物之主之名乎。人身之有命门也，阴阳于是乎分，水火
于是乎宅，脏腑于是乎受气，真元于是乎托根，氤氤氲氲，无所不包，无所不摄，而究亦无一端之可指，犹之
乎太极而无极也，而乃可名之以主乎。命门不可以主名，则夫命门之所以为命门者，其殆人身之根蒂，而为性
命之本原，岂若心君之躬率庶职以效顺无为而有为者哉。原养葵之意，不过以经列心于十二官之首，而末又云
主不明则十二官危，遂意十二官之外，更有所为主，因而推本于命门。且以命门有小心之号，故以命门为十二
官之主。噫！何其见之迂而言之凿也。夫命门之于心，犹天之与天子也。天子奉天以出治，明德作求，则庶续
咸熙矣。苟其违天失德，则百尔颠越，均致败亡矣。主不明则十二官危，官也者，以有所职而言也。脏腑以各
尽其职为官，心以率脏腑之各
尽其职以为官。脏腑之官，臣也。心之官，君也。君者，主也。心者，君主之官也。养葵不主心而主命门，是
不主天子而主天也。
十二脏腑，是人身上的经脉，也是气血运行的道路。如果辨析不清楚，疾病就失去了依据，针灸和药物也就无法施治了。灵兰，是古代收藏书籍的密室。秘典，是珍重、珍贵的意思。
黄帝问道：我希望了解十二个脏腑之间相互辅佐、地位尊卑的情况是怎样的？岐伯回答说：问得真详细啊！请让我为您详细说明。心，是君主之官，人的精神意识思维活动由此产生。（任治于物，所以称为君主之官。清静栖灵，所以说神明从这里产生。按：心以神为用，清静无为，内主一身，外役群动，看似无所作为，但实际上无一不是心的作用，所以也称它为“官”。）肺，是相傅之官，治理调节的功能由此产生。（地位高但不是君主，所以官职称为相傅，主管运行营卫之气，所以治理调节由它负责。按：肺这个脏器，上通呼吸，下复诸脏，也如同宰相的职责，辅佐君主来治理国家，成为百官的表率。承担重任，把握大局而已。）肝，是将军之宫，谋略思虑由此产生。（勇猛而能决断，所以称为将军。在事情未萌发时就暗中筹划，所以谋略思虑由此产生。）胆，是中正之官，决断的功能由此产生。（按：《六节脏象论》说：“凡十一脏取决于胆也。”这些脏腑各有固定的职责，而胆则总揽众职，判断是非，消除犹豫，不偏不倚，所以官名中正。正因为其中正，所以能够决断。）膻中，是臣使之官，喜乐的情绪由此产生。（膻中位于胸中两乳之间，是气海。然而心为君，负责发布教令。膻中主气，通过气来布散阴阳，气和志通，喜乐便由此产生。分布阴阳，所以官职称为臣使。按：臣使者，是担任心君臣子的使者。心主喜，心所喜欢的，膻中替它宣布这种喜悦，得到所喜欢的就快乐了。凡是人的喜乐情绪，都从这里产生。膻音诞。）脾胃，是仓廪之官，五味化生由此产生。（包容五谷，所以称为仓廪之官。滋养四肢百骸，所以说五味由此产生。）大肠，是传道之官，变化传导的功能由此产生。（传道指传递不洁之物，变化指改变物的形态。）小肠，是受盛之官，化物功能由此产生。（承接胃的职能，接受并盛纳糟粕，接受后再次消化，传入大肠。）肾，是作强之官，技巧能力由此产生。（善于劳作作用，所以叫作强。造化形容，所以云伎巧。按：注中还提到：“在女性则侧重于伎巧，在男性则侧重于作强”，这是将作强和伎巧分别对应男女，严重违背了经文原意。哪里知道男女都有伎巧，都能作强。这里说的是人的技巧能力，都从肾产生，并不是针对作强而言的。）三焦，是决渎之官，水道由此产生。（引导阴阳，开通闭塞，所以官职称为决渎。按：三焦，是手少阳经，分为人身上、中、下三部。越人、叔和都认为它无形空有名。陈无择、马仲化对此加以非议，后人几乎不知道听从谁。最近看到孙氏《医旨绪余》以及乌程闵氏的《三焦说》，都指人身上中下三部来说，极力辩驳无择、仲化的错误。这才知道三焦作为腑，配合心包。心包，包裹着心，代替心君行使命令，号称相火。三焦，总括全身，宗气、营气、卫气由此产生，水道由此流出。两者相互配合，实际上是五脏的总司，一身网络的维系者。愚昧的人不明白这个道理，认为三焦位居十二经之一，也应该像五脏五腑那样有形，胡乱称其为脂膜如手指，违背先贤之义，引起后人的疑惑，错误太严重了。哪里知道人身脏腑，有专门负责内部事务的，必有兼管统摄外部护卫的。所以在五脏之外有心包，在六腑之中有三焦。它们作为脏腑，虽然无形但有气，虽然无体但有用。只有因为有气有用，那些有形有体的脏腑才能依赖它们而完整。这就是无形的三焦之所以能与有形的脏腑合为十二经脉的原因，正是因为脏腑如果没有三焦，内外之气就会阻隔不通，决渎失职，水道壅闭，脏腑的功能就不完整了。三焦这一腑是千古疑案，能不辨析吗？赵养葵、张景岳又沿袭陈无择、马仲化的错误而更加错误。唉！这就是争论至今的原因。）膀胱，是州都之官，津液藏存于此，经过气化作用才能排出。（位置相当于孤腑，所以称为州官。居下且内部空虚，所以储藏津液。如果得到气海的气进行施化，就能排尿排便；气海的气不足，就闭隐不通，所以说气化后才能排出。按：注释已经很明确了，然而气之所以不能化还有另外的说法。膀胱作为脏器，有下窍而无上窍，它的蓄积和排泄，是靠气来推动的，而不是靠形体作用。气是水之母，气积聚而不化，水就不能排出。气之所以积聚不出，有寒热两种情况：热则火盛水亏而气壅滞，寒则阴滞水凝而气闭塞，没有出路，于是水溢于周身而成为水肿胀满。为什么世上谈论治疗的人，只知道利水而不知道化气，而且只知道是热壅滞而单用苦寒药，说是治病，病情反而加重，这难道不是不明白化气的道理吗？）以上这十二个官职，不能互相失调。（失调灾害就会到来，所以不能失调。按：新校正说：“仔细考察这其实是十一个官职，脾和胃两个脏腑共同作为一个官职。按：十二脏腑都分别担任一个官职，而脾脏和胃腑唯独共同作为一个官职，是因为脾与胃相连，受纳水谷而主宰中宫，脾主要替胃输送津液，二者是一体的，所以只算做一个官职。而且缺少心包络却多了膻中，按膻中位于胸堂，作为心君的臣使，心主喜而膻中出喜乐，包络本来与心相依附，它就是心包络无疑，只是位置在两乳间，所以用膻中命名，并非在十二官之外另有膻中这一个官职。）所以君主明察，下属就安定，用这种方法养生就能长寿，终身没有危险，用来治理天下就会大昌盛。君主不明察，十二官就危险，使令之道闭塞不通，形体就会大受损伤，用这种方法养生就会遭殃，用来治理天下就会宗庙大危，要警惕啊，要警惕啊！……按：赵养葵在《医贯》中说，君主不是心，而是命门。命门是一身的太极，是十二官的君主，反复论述千余字，特别令人震惊。从我来看，赵养葵的说法，说命门是一身的太极确实正确，说它是十二官的君主就不对了，为命门做解释可以，但对于“主不明则十二官危”的注释就是错误的了。为什么呢？天上没有两个太阳，国家没有两个君主，人身也没有两个主宰。心是君主，经典已经说得很清楚了。而赵养葵说命门又是十二官的主宰，这是身体有两个主宰，唉！错了。天地生成万物，无不原本于阴阳，阴阳又原本于太极。太极是万理的元始，但实际上没有一个理可以命名，所以太极又本于无极。既然太极归于无极，如果说万物的生长都始于无极，就可以把万物之主的名字赋予无极吗？人身有命门，阴阳在这里分开，水火在这里宅居，脏腑在这里受气，真元在这里托根，氤氲弥漫，无所不包，无所不摄，但最终也没有一端可以指认，就像太极归于无极一样，怎么可以称它为“主”呢？命门不可以称为“主”，那么命门之所以为命门，大概是人身的根蒂，是性命的本源，哪里像心君亲自率领百官尽职效顺，看似无为实则有为呢？推究赵养葵的本意，不过是看到经典将心列在十二官之首，末尾又说“主不明则十二官危”，于是猜想十二官之外，还有主宰者，因而追本溯源到命门。并且因为命门有“小心”的称号，所以认为命门是十二官的主宰。唉！他的见解多么迂腐，言论多么凿实（固执）啊。命门对于心，就像天对于天子。天子奉天意来治理国家，彰明德慧寻求贤才，那么众多事业都会兴盛。如果违背天意失去德行，那么百官都会颠沛流离，导致败亡。所谓“主不明则十二官危”，这里的“官”，是从有所职掌来说的。脏腑各自尽到自己的职掌称为官，心率领脏腑各自尽到自己的职掌称为官。脏腑的官，是臣子。心的官，是君主。君，就是主。心，是君主之官。赵养葵不主张心为主而主张命门为主，这是不主张天子为主而主张天为主。
The twelve zang-fu organs are the meridians of the human body and the pathways for Qi and Blood. If they are not clearly distinguished, diseases will have no basis, and acupuncture and herbal medicine cannot be applied. Linglan refers to an ancient chamber for storing books. "Secret Canon" is a term expressing reverence and preciousness.
The Yellow Emperor asked: I wish to hear about the mutual assistance and hierarchy among the twelve zang-fu organs. Qibo replied: Your question is indeed detailed. Please allow me to explain. The Heart is the official of the Sovereign (Monarch), from which Shen (Spirit/Mind) emerges. (It governs all things, hence it is called the official of the Sovereign. It dwells in purity and tranquility, hence it is said that Shen emerges from it. Note: The Heart functions through Shen; it is pure, tranquil, and non-action-oriented, internally governing the whole body and externally commanding all movements. Though it appears to do nothing, in reality, nothing happens without the Heart's influence, thus it is also called an "official".) The Lung is the official of the Chancellor, from which governance and regulation emerge. (Its position is high but not sovereign, hence its title is Chancellor. It governs the circulation of Ying (Nutritive) and Wei (Defensive) Qi, hence governance and regulation proceed through it. Note: As an organ, the Lung connects upwards with respiration and downwards with other organs, similar to the duties of a chancellor who assists the ruler in governing and serves as a model for all officials. It bears heavy responsibility and grasps the major principles.) The Liver is the palace of the General, from which strategic planning emerges. (It is brave and decisive, hence called the General. It plans secretly before events arise, hence strategic planning emerges from it.) The Gallbladder is the official of Uprightness, from which decision-making emerges. (Note: The *Ling Shu · Chapter 6* states: "All eleven zang-fu organs depend on the Gallbladder." Each zang-fu has specific duties, but the Gallbladder oversees them all, judging right from wrong and resolving hesitation. Being unbiased and upright, its title is "Uprightness." Because it is upright, it can make decisions.) The Danzhong (Chest Center/Pericardium area) is the official of the Envoy, from which joy and pleasure emerge. (Danzhong is located between the two breasts in the chest, serving as the Sea of Qi. However, the Heart is the Sovereign, issuing decrees. Danzhong governs Qi, distributing Yin and Yang through Qi. When Qi is harmonious and emotions connected, joy and pleasure arise. By distributing Yin and Yang, its title is Envoy. Note: The Envoy serves the Heart Sovereign. The Heart governs joy; what the Heart likes, Danzhong announces. Obtaining what one likes brings pleasure. All human joy and pleasure originate here. 'Dan' is pronounced 'dan'.) The Spleen and Stomach are the officials of the Granary, from which the Five Flavors emerge. (They contain and store the five grains, hence called the Granary officials. They nourish the four extremities, hence it is said that the Five Flavors emerge from them.) The Large Intestine is the official of Transmission, from which transformation and excretion emerge. ("Transmission" refers to passing on waste materials; "Transformation" refers to changing the form of substances.) The Small Intestine is the official of Reception and Containment, from which the transformation of substances emerges. (It receives instructions from the Stomach, accepts and contains dregs, transforms them again after reception, and transmits them to the Large Intestine.) The Kidney is the official of Vigor and Strength, from which skill and ingenuity emerge. (It is strong in action, hence called "Vigor." It shapes forms, hence "Skill and Ingenuity." Note: Some annotations state: "In women, it emphasizes skill; in men, vigor," separating vigor and skill by gender, which severely contradicts the classic's intent. Both men and women possess skill and vigor. This statement means that human skills and ingenuity originate from the Kidney, not specifically paired with vigor.) The Sanjiao (Triple Burner) is the official of Irrigation Channels, from which water passages emerge. (It guides Yin and Yang and opens blockages, hence its title is Irrigator. Note: The Sanjiao corresponds to the Hand-Shaoyang Meridian and is divided into Upper, Middle, and Lower sections of the body. Yuè Rén and He Hù claimed it was formless and merely a name. Chen Wuyue and Ma Zhonghua criticized this view, leaving later generations confused. Recently, Sun Shi's *Yi Zhi Xu Yu* and Wu Cheng Min Shi's *Sanjiao Shuo* argue that Sanjiao refers to the upper, middle, and lower sections of the body, vigorously refuting the errors of Wuyue and Zhonghua. Thus, we know that as a Fu organ, Sanjiao pairs with the Pericardium. The Pericardium wraps around the Heart, acting on behalf of the Heart Sovereign to issue commands, known as Ministerial Fire. The Sanjiao encompasses the whole body; Zong (Pectoral), Ying (Nutritive), and Wei (Defensive) Qi are generated here, and water passages emerge here. The two work together, truly serving as the general manager of the five Zang organs and the network maintaining the whole body. Ignorant people fail to understand this principle, assuming that since Sanjiao is one of the twelve meridians, it must have physical form like the five Zang and Fu organs, absurdly calling it fat membranes like fingers. This violates the meaning of the sages and confuses later generations, which is a grave error. One should know that within the body's zang-fu, those with specialized internal functions must have others that collectively manage external protection. Hence, outside the five Zang is the Pericardium, and within the six Fu is the Sanjiao. Although formless and lacking physical structure, they possess Qi and function. Only because they have Qi and function can the form-based zang-fu rely on them to be complete. This is why the formless Sanjiao combines with the form-based zang-fu to form the twelve meridians: without Sanjiao, internal and external Qi would be blocked, irrigation would fail, water passages would be obstructed, and zang-fu functions would be incomplete. The Sanjiao as a Fu organ is a mystery of the ages; how can it not be clarified? Zhao Yangkui and Zhang Jingyue repeated the errors of Chen and Ma, compounding the mistake. Alas! This is why debates continue to this day.) The Bladder is the official of the Prefecture, where Jin Ye (Body Fluids) are stored; only through Qi transformation can they be excreted. (Its position is like an isolated Fu organ, hence called the Prefect Official. Located low and hollow inside, it stores fluids. If it receives the transformative power of the Qi Sea, urine and feces are discharged; if the Qi Sea's power is insufficient, closure occurs and flow stops, hence it is said that excretion happens only after Qi transformation. Note: The annotation is clear, but there is more to why Qi fails to transform. The Bladder, as an organ, has a lower orifice but no upper orifice; its accumulation and discharge are driven by Qi, not form. Qi is the mother of Water. If Qi accumulates without transforming, Water cannot exit. The reasons for Qi accumulation and failure to exit lie in Cold and Heat: Heat causes Fire excess and Water deficiency, leading to Qi stagnation; Cold causes Yin stagnation and Water congealing, leading to Qi closure. With no way out, Water overflows throughout the body, causing edema and distension. Why do practitioners today only know how to promote urination but not how to transform Qi? And why do they assume heat stagnation and use only bitter-cold herbs, claiming to treat the disease, only to worsen it? Is this not ignorance of the way of transforming Qi?) These twelve officials must not lose their harmony. (Loss leads to disaster, hence they must not be out of sync. Note: The *Xin Zheng Xiao* says: "Upon detailed examination, these are actually eleven officials; the Spleen and Stomach share one official. Note: All twelve zang-fu have distinct roles, yet the Spleen and Stomach share one role because they are connected, receive food and water, and dominate the Central Palace. The Spleen primarily transports fluids for the Stomach; they are two in name but one in essence, hence counted as one official. Also, the Pericardium is missing while Danzhong is added. Danzhong is located in the chest hall as the envoy of the Heart Sovereign. The Heart governs joy, and Danzhong produces joy and pleasure. The Pericardium naturally adheres to the Heart; it is undoubtedly the Pericardium. However, since it is located between the breasts, it is named Danzhong. It is not an additional official outside the twelve.") Therefore, if the Sovereign is enlightened, the subordinates are secure. Using this for health preservation leads to longevity and safety throughout life. Using this to govern the world leads to great prosperity. If the Sovereign is not enlightened, the twelve officials are in danger. The channels of communication become blocked, the physical form suffers greatly. Using this for health preservation leads to calamity; using this to govern the world leads to great peril for the state. Beware, beware! ... Note: Zhao Yangkui, in *Yi Guan*, argues that the Sovereign is not the Heart but the Mingmen (Gate of Life). He claims Mingmen is the Taiji (Supreme Ultimate) of the body and the monarch of the twelve officials, writing over a thousand words to elaborate, which is quite startling. In my opinion, while Zhao Yangkui is correct in saying Mingmen is the Taiji of the body, he is incorrect in calling it the monarch of the twelve officials. Explaining Mingmen is acceptable, but interpreting "If the Sovereign is not enlightened, the twelve officials are in danger" is erroneous. Why? There are not two suns in the sky, nor two rulers in a nation, nor two masters in the human body. The Heart is the Sovereign, as the classics state. For Zhao Yangkui to claim Mingmen is also the master of the twelve officials implies two masters in the body. Alas! This is wrong. Heaven and Earth generate all things, originating from Yin and Yang, which in turn originate from Taiji. Taiji is the origin of all principles, yet essentially no principle can define it, so Taiji originates from Wuji (Non-Limit). If Taiji returns to Wuji, and if the birth of all things begins at Wuji, can we bestow the title of Master of All Things upon Wuji? The human body has Mingmen, where Yin and Yang divide, Water and Fire reside, Zang-Fu receive Qi, and True Yuan takes root. It is misty and encompassing, holding everything, yet ultimately indistinguishable, just as Taiji is Wuji. How can it be named "Master"? Since Mingmen cannot be named "Master," its nature as Mingmen is likely the root of the human body and the origin of Xing-Ming (Nature and Life). It is not like the Heart Sovereign who personally leads all duties to comply, appearing non-actionable yet achieving results. Tracing Zhao Yangkui's intent, he saw the Heart listed first among the twelve officials and the text stating "If the Sovereign is not enlightened, the twelve officials are in danger," leading him to guess there is a master beyond the twelve officials, tracing back to Mingmen. Furthermore, since Mingmen has the title "Little Heart," he considered it the master of the twelve officials. Alas! How pedantic his view and how rigid his argument! Mingmen relative to the Heart is like Heaven relative to the Son of Heaven. The Son of Heaven governs according to Heaven's will; if he manifests virtue and seeks talent, all affairs prosper. If he violates Heaven and loses virtue, officials fall into chaos, leading to ruin. "If the Sovereign is not enlightened, the twelve officials are in danger." Here, "Official" refers to having specific duties. Zang-Fu are officials because they fulfill their duties; the Heart is the official because it leads the Zang-Fu to fulfill their duties. The Zang-Fu officials are ministers. The Heart's official is the Monarch. The Monarch is the Master. The Heart is the Official of the Sovereign. Zhao Yangkui prefers Mingmen over the Heart as Master; this is preferring Heaven over the Son of Heaven.