少阳从本为相火，太阴从本湿上坐；
厥阴从中火是家，阳明从中湿是我；
太阳少阴标本从，阴阳二气相包裹；
风从火断汗之宜，燥与湿兼下之可。
万病能将火湿分，彻开轩岐无缝锁。
胆与三焦寻火治，肝和包络都无异；
脾肺常将湿处求，胃与大肠同湿治；
恶寒表热小膀温，恶热表寒心肾炽。
十二经，最端的，四经属火四经湿，
四经有热有寒时，攻里解表细消息。
湿同寒，火同热，寒热到头无两说。
六分分来半分寒，寒热中停真浪舌。
休治风，休治燥，治得火时风燥了。
当解表时莫攻里，当攻里时莫解表，
表里如或两可攻，后先内外分多少。
敢谢轩岐万世恩，争奈醯鸡笑天小。
不读本草，焉知药性。专泥药性，决不识病。假饶识病，未必得法。识病得法，工中之甲。
本草名言十八反，半蒌贝蔹芨攻乌，藻戟遂芫俱战草，诸参辛芍叛藜芦。
病如不是当年气，看与何年运气同。只向某年求治法，方知都在《至真》中。
坎一丁三土五中，一七癸九是灾宫，胜复都来十一位，谁知脏腑与宫同。
《灵枢经》云∶人有两，死；而无两，生。阳气前绝，阴气后竭，其人死，身色必青；阴气
前绝，阳气后竭，其人死，身色必赤。故阴竭则身青而冷，阳竭则身赤而温。
少阳经顺从其本气而化为相火，太阴经顺从其本气而湿气居上；
厥阴经顺从中气而火热为其家宅，阳明经顺从中气而湿气为我所属；
太阳经与少阴经的标本关系是从本从标，阴阳二气相互包裹交融；
风邪多由火化所致，适宜用发汗法治疗，燥邪与湿邪兼夹时，适宜用泻下法治疗。
若能通晓万病皆可归结为火与湿两大类，便能彻底解开黄帝岐伯医学理论的严密锁钥。
胆腑与三焦应当寻求清火之法来治疗，肝脏与心包络的治疗也与清火无异；
脾脏与肺脏常需从祛湿的角度去求治，胃腑与大肠也同用祛湿法治疗；
若见恶寒、体表发热而小便短赤温热，是膀胱受邪之象；若见恶热、体表寒冷而心肾火热炽盛，则是心肾之病。
十二经脉中，最为确切的是：四条经脉属于火，四条经脉属于湿；
当这四条经脉出现有热有寒的情况时，必须仔细斟酌攻里与解表的时机。
湿邪的性质等同于寒邪，火邪的性质等同于热邪，到了极端情况，寒热之分没有第二种说法。
六分之中分出半分寒，若寒热各半则真是多余的废话（指辨证不明）。
不要单纯治疗风邪，不要单纯治疗燥邪，只要治好了火邪，风邪和燥邪自然消除。
应当解表的时候不要攻里，应当攻里的时候不要解表；
如果表证与里证都可以同时攻治，也要根据先后顺序及内外病情的轻重比例来区分处理。
敢于感谢轩辕黄帝与岐伯万世的恩德，无奈那些见识浅薄如醋坛子里的小虫般的人嘲笑天地太小。
不阅读《本草》，怎么知道药物的性质？只拘泥于药物性质，决不能认识疾病。即使认识了疾病，未必能得到正确的治疗方法。既认识了疾病又得到了正确的方法，才是医生中的佼佼者。
药物以陈久者为良，特别是狼毒、吴茱萸、半夏、陈皮、枳实、麻黄这几味药。
《本草》中有名言记载十八反，即：半夏、瓜蒌、贝母、白蔹、白及均能对抗乌头；海藻、大戟、甘遂、芫花均能与甘草交战（相反）；诸参（人参、丹参等）、细辛、芍药均背叛藜芦（相反）。
疾病如果不是当年的运气特点，就要看它与哪一年的运气相同。只向某年的运气规律中寻求治法，才知道所有道理都在《素问·至真要大论》中。
坎卦属一，丁火属三，土居中五；一七癸九是灾祸之宫；胜气与复气加起来共十一位，谁知道脏腑与八卦宫位是相同的。
《灵枢经》说：人如果有两股阳气分离，就会死亡；如果没有两股阳气分离（即阴阳未绝），就能生存。如果阳气先断绝，阴气后枯竭，这个人就会死亡，身体颜色必定发青；如果阴气先断绝，阳气后枯竭，这个人就会死亡，身体颜色必定发红。所以阴气枯竭则身体发青且寒冷，阳气枯竭则身体发红且温暖。
Shaoyang (Lesser Yang) follows its root to transform into Ministerial Fire, while Taiyin (Greater Yin) follows its root with Dampness taking precedence;
Jueyin (Terminal Yin) follows its middle Qi, making Fire its home, and Yangming (Greater Yang) follows its middle Qi, making Dampness its attribute;
Taiyang (Greater Yang) and Shaoyin (Lesser Yin) follow both their roots and surfaces, where Yin and Yang Qi wrap around each other;
Wind arises from Fire, so sweating is appropriate; Dryness combined with Dampness can be treated with purgation.
If one can distinguish all diseases by Fire and Dampness, the seamless lock of Huangdi and Qibo’s medical theories will be fully opened.
The Gallbladder and Sanjiao (Triple Burner) should be treated by seeking Fire-clearing methods; the Liver and Pericardium are no different in this regard;
The Spleen and Lung often require treatment focusing on Dampness; the Stomach and Large Intestine are also treated with Dampness-resolving methods;
Aversion to cold with surface heat and warm, scanty urine indicates Bladder involvement; aversion to heat with surface cold and blazing Heart and Kidney heat indicate Heart and Kidney pathology.
Among the twelve meridians, the most definitive classification is: four meridians belong to Fire, four to Dampness.
When these four meridians present with both heat and cold, one must carefully deliberate between attacking the interior and releasing the exterior.
Dampness shares the nature of Cold, and Fire shares the nature of Heat; at the extremes, there is no ambiguity between Cold and Heat.
If six parts are divided, half being Cold, stating that Cold and Heat are balanced is truly redundant talk.
Do not treat Wind directly, do not treat Dryness directly; once Fire is treated, Wind and Dryness will resolve themselves.
When it is time to release the exterior, do not attack the interior; when it is time to attack the interior, do not release the exterior.
If both exterior and interior can be attacked simultaneously, distinguish the degree and sequence based on internal and external factors.
I dare to thank Huangdi and Qibo for their grace over ten thousand generations, yet I am helpless against those like vinegar-jar insects who laugh at the smallness of the sky.
Without reading Bencao (Materia Medica), how can one know drug properties? If one only sticks to drug properties, one certainly cannot recognize disease. Even if one recognizes the disease, one may not obtain the correct method. Recognizing the disease and obtaining the correct method makes one the best among physicians.
Medicines are better when aged; specifically Langdu (Radix Saposhnikoviae, though context implies toxic herbs like Radix Stellerae or similar ancient usage, here translated as Wolf's Root/Toxic Herb generally associated with 'Lang'), Wuzhuyu (Evodia Fruit), Banxia (Pinellia Tuber), Chenpi (Tangerine Peel), Zhishi (Immature Bitter Orange), and Mahuang (Ephedra).
Bencao contains the famous saying on Eighteen Incompatibilities: Banxia, Gualou, Beimu, Bailian, and Baiji attack Wutou; Zao, Ji, Sui, and Yuan combat Gancao; various Shens (Ginsengs), Xixin, and Shaoyao rebel against Lulu.
If a disease does not match the current year's climate pattern, look to which past year's pattern it resembles. Seeking treatment methods from a specific year's pattern reveals that everything lies within the *Zhi Zhen Yao Lun* chapter of the *Suwen*.
Kan corresponds to One, Ding Fire to Three, Earth to Five in the center; One, Seven, Gui, Nine are palaces of disaster; Victory and Repetition together make eleven positions; who knows that Zang-Fu organs correspond to these palaces?
The *Lingshu Jing* states: If a person has two [separated] Yangs, they die; if not two [i.e., unified], they live. If Yang Qi cuts off first and Yin Qi exhausts later, the person dies, and the body color becomes green; if Yin Qi cuts off first and Yang Qi exhausts later, the person dies, and the body color becomes red. Thus, Yin exhaustion leads to a green and cold body, while Yang exhaustion leads to a red and warm body.