甲乙经曰丈夫以右为命门左为肾女子以左为命门右为肾无求子曰男子得阴以生先生右肾
女子
得阳以长先生左肾是以女右手命门为子宫左手肾为血海二说不同何也张洁古云妇人皆左为肾
右为命门男子主藏精者气海也女子主系胞者血海也所主者异受病则一也此说当为定论灵枢经
曰冲为血海任主胞络血海者冲脉也
近世方书惟戴元礼症治要诀议论切当有益后学但其间有云诸血药中半夏陈皮自不可少
余窃疑之半夏性燥功能去湿健脾古人发渴者尤且禁用恐其性燥损耗血分耳惟气症发渴者不在
此例当时元礼必因好酒之人胃气湿热而致吐血者用之则宜若云诸血药中自不可少恐非元礼之
言或门人误记之耳
张长沙用大承气汤必转失气则可服此失字之义其意何也曰仲景云伤寒潮热大便六七日不
行先
服小承气汤若腹中转失气此有燥粪方服大承气汤盖转失气是下焦泄气俗云去屁也考之篇韵屎
矢通用窃恐传写之误矢为失耳宜从转矢气为是且文理颇顺若以失字则于义为难训矣(医学全
书)
越人以手心主之经谓之心胞络且人之心为君主之官不受邪气凌犯其所以致病者心包络也
故经
曰真心不受邪者此也或谓心包络乃胸中之脂膜或又谓之裹心之肉皆非也乃裹心之黄脂膜包于
心外似脂非脂似肉非肉外则有细筋膜如系与心肺相连者此则是心包络也余谓诸兽之内景大概
亦与人相同观其心形亦略可见矣(孙景思医论)
《甲乙经》说：男子的右肾为命门，左肾为肾；女子的左肾为命门，右肾为肾。无求子说：男子得阴气以生成，先生右肾；女子得阳气以成长，先生左肾。因此，女子的右手侧命门对应子宫，左手侧肾对应血海（冲脉）。这两种说法不同，为什么呢？张洁古说：妇人都是左侧为肾，右侧为命门。男子主要功能是藏精，其核心在于气海（丹田）；女子主要功能系胞宫（子宫），其核心在于血海。两者所主的功能不同，但受病时病理机制是一致的。这种说法应当作为定论。《灵枢经》说：冲脉为血海，任脉主司胞络。所谓血海，就是指冲脉。
近代医方书中，只有戴元礼的《症治要诀》议论恰当，对后学有益。但其中有一处说：“在各种止血药中，半夏和陈皮自是不可少的。”我私下对此感到怀疑。半夏性燥，功效是祛湿健脾，古人对于口渴者尤其禁用，恐怕是因为其燥性会耗损血分。只有因气滞导致口渴的情况才不在此例。当时戴元礼一定是针对喜好饮酒之人，因胃气湿热而导致吐血的患者使用此法，这样才是适宜的。如果说在所有止血药中都不可少用，恐怕不是戴元礼的原话，或者是他的门人误记了。
张长沙（张仲景）在使用大承气汤时，必须等到患者转矢气（放屁）才可以服用。这个“失”字的含义，用意是什么呢？回答说：仲景说，伤寒潮热，大便六七天不通，先服小承气汤，如果腹中转失气，说明有燥屎，方可服用大承气汤。大概“转失气”就是下焦排气，俗称放屁。考证《篇韵》，屎和矢通用，我猜测可能是传写错误，“矢”被误写为“失”。应当以“转矢气”为准，而且文理通顺。如果作“失”字，则在义理上难以解释。（出自《医学全书》）
越人（秦越人/扁鹊）在手厥阴心包络经中称其为心包络。而且人心为君主之官，不受邪气侵犯。所以致病的是心包络。因此经文说：真心不受邪，就是这个意思。有人谓心包络是胸中的脂膜，又有人称之为包裹心脏的肉，都不对。它是包裹心脏的黄脂膜，包在心外，似脂非脂，似肉非肉，外面有细筋膜如丝线般与心肺相连。这才是心包络。我认为各种野兽的内脏结构大体上也与人相同，观察它们的心脏形状也大致可见。（出自孙景思医论）
The *Jia Yi Jing* (Classics of Jia Yi) states: In men, the right kidney is the Mingmen (Gate of Life), and the left kidney is the Kidney; in women, the left kidney is the Mingmen (Gate of Life), and the right kidney is the Kidney. Wuqiu Zi stated: Men are generated by Yin Qi, with the right Kidney formed first; women are nurtured by Yang Qi, with the left Kidney formed first. Therefore, in women, the Mingmen on the right hand side corresponds to the Zigong (Uterus), and the Kidney on the left hand side corresponds to the Chong Mai (Sea of Blood). These two theories differ; why? Zhang Jiegu stated: For women, the left is always the Kidney, and the right is the Mingmen (Gate of Life). The primary function of men is storing Essence, centered in the Qihai (Sea of Qi); the primary function of women is connecting to the Baogong (Womb), centered in the Xuehai (Sea of Blood). Their respective functions are different, but when disease occurs, the pathological mechanism is the same. This theory should be regarded as the definitive conclusion. The *Ling Shu* (Spiritual Pivot) states: The Chong Mai (Penetrating Vessel) is the Sea of Blood, and the Ren Mai (Conception Vessel) governs the Baoluo (Pericardium/Collaterals). The so-called Sea of Blood refers to the Chong Mai (Penetrating Vessel).
Among modern medical formularies, only Dai Yuanli's *Zhengzhi Yaojue* (Essentials of Symptom Treatment) offers appropriate discussions that benefit later scholars. However, it contains a statement: "Among all blood-stopping herbs, Banxia (Pinelliae Rhizoma) and Chenpi (Citri Reticulatae Pericarpium) are indispensable." I privately doubt this. Banxia (Pinelliae Rhizoma) has a dry nature and its function is to remove dampness and strengthen the Spleen. Ancients especially prohibited its use for patients with thirst, fearing that its dryness would damage the Blood aspect. Only in cases of thirst caused by Qi stagnation is this not applicable. At that time, Yuanli must have used it specifically for alcohol-loving individuals whose hematemesis was caused by Damp-Heat in the Stomach Qi; this would be appropriate. To claim it is indispensable in all blood-stopping prescriptions is likely not Yuanli's original words, or perhaps a misrecording by his disciples.
Zhang Changsha (Zhang Zhongjing) used Da Chengqi Tang (Major Order the Qi Decoction) only after the patient passed flatus. What is the meaning and intent behind this character "Shi" (Loss)? The answer is: Zhongjing stated, regarding Taiyang disease with tidal fever and constipation for six or seven days, one should first administer Xiao Chengqi Tang (Minor Order the Qi Decoction). If flatus passes in the abdomen, indicating dry feces, then Da Chengqi Tang (Major Order the Qi Decoction) may be administered. Essentially, "Zhuan Shi Qi" refers to lower jiao gas expulsion, commonly known as passing wind. Consulting the *Pian Yun*, "Shi" (feces) and "Shi" (arrow/missile) were used interchangeably. I suspect a transcription error where "Shi" (arrow/feces) was mistaken for "Shi" (loss). It should be read as "Zhuan Shi Qi" (passing flatus/feces), which makes the text coherent. If read as "Shi" (loss), it is difficult to interpret logically. (From *Yixue Quanshu*)
Yueren (Bian Que) referred to the meridian of the Hand Jueyin as Xinbaoluo (Pericardium Collateral). Furthermore, the Heart is the Sovereign Officer and does not accept pathogenic invasion. Therefore, the cause of illness is the Xinbaoluo (Pericardium Collateral). Thus, the classics state: The True Heart does not accept pathogens, which is what this means. Some say the Xinbaoluo (Pericardium Collateral) is the fatty membrane in the chest, or call it the flesh wrapping the heart; both are incorrect. It is a yellow fatty membrane wrapping the heart, outside the heart itself, resembling fat but not fat, resembling flesh but not flesh. Externally, there are fine fibrous membranes like threads connecting it to the Heart and Lungs. This is the Xinbaoluo (Pericardium Collateral). I believe the internal anatomy of various beasts is generally similar to humans; observing their heart shapes also reveals this similarity. (From Sun Jingsi's Medical Discussions)