人身象天地。天之阳藏于地之中者，谓之元阳。元阳之外护者谓之浮阳，浮阳则与时升
降。
若人之阳气则藏于肾中而四布于周身，惟元阳则固守于中，而不离其位。故太极图中心白圈
，即元阳也，始终不动，其分阴分阳，皆在白圈之外。故发汗之药，皆鼓动其浮阳，出于营
卫之中，以泄其气耳。若元阳一动，则元气漓矣。是以发汗太甚，动其元阳，即有亡阳之患
。病深之人，发喘呃逆，即有阳越之虞，其危皆在顷刻，必用参附及重镇之药，以坠安之。
所以治元气虚弱之人，用升提发散之药，最防阳虚散越，此第一关也。至于阴气则不患其升
，而患其竭，竭则精液不布，干枯燥烈，廉泉玉英，毫无滋润，舌燥唇焦，皮肤粗槁。所谓
天气不降，地气不升，孤阳无附，害不旋踵。《内经》云∶阴精所奉其人寿。故阴气有余则
上溉，阳气有余则下固，其人无病，病亦易愈。反此则危。故医人者，慎毋越其阳而竭其阴
也。
病之从内出者，必由于脏腑；病之从外入者，必由于经络。其病之情状，必有凿凿可征
者。
如怔忡、惊悸为心之病，泄泻、膨胀为肠胃之病，此易知者。又有同一寒热而六经各殊，同
一疼痛而筋骨皮肉各别。又有脏腑有病而反现于肢节，肢节有病而反现于脏腑。若不究其病
根所在，而漫然治之，则此之寒热非彼之寒热，此之痒痛非彼之痛痒，病之所在全不关着，
。无病之处反以药攻之。《内经》所谓∶诛伐无过，则故病示已，新病复起，医者以其反增
他病，又复治其所增之病，复不知病之所从来，杂药乱投，愈治而病愈深矣。故治病者，必
先分经络脏腑之所在，而又知其七情六淫所受何因，然后择何经何脏对病之药，本于古圣何
方之法，分毫不爽，而后治之，自然一剂而即见效矣。今之治病不效者，不咎己药之不当，
而反咎病之不应药，此理络身不悟也。
人体象喻天地。天中的阳气潜藏于地中，称为元阳。元阳的外层护卫称为浮阳，浮阳则随着时节升降变化。
人的阳气虽然潜藏于肾中并散布于全身，但只有元阳稳固守持于中焦，不离开其本位。所以太极图中心的白圈，就是元阳，始终不动，分阴分阳的变化都在白圈之外。因此，发汗的药物，都是鼓动浮阳，使其出于营卫之中，从而宣泄气机罢了。如果元阳发生动摇，那么元气就会耗散流失。所以发汗太过，动摇了元阳，就会有亡阳的祸患。病情深重的人，出现气喘、呃逆，就有阳气外越的危险，这种危险往往在顷刻之间，必须用人参、附子以及重镇安神的药物，来沉降安定阳气。所以治疗元气虚弱的人，使用升提发散的药物，最要防止阳气虚散外越，这是第一道关键关卡。至于阴气，则不用担心它上升，而担心它枯竭，枯竭则精液不能布散，导致身体干枯燥烈，廉泉穴和玉英穴处毫无滋润，舌头干燥嘴唇焦裂，皮肤粗糙干枯。这就是所谓的天气不下降，地气不上升，孤阳没有依附，灾祸立刻就会降临。《内经》说：阴精上奉于人，人就能长寿。所以阴气有余则能上滋灌溉，阳气有余则能下固根本，这样的人就不会生病，即使生病也容易痊愈。与此相反就会危险。所以行医的人，千万不要过度升发阳气而导致阴气枯竭。
疾病从内部产生的，必定源于脏腑；疾病从外部侵入的，必定通过经络。疾病的症候表现，一定有确凿可查的依据。
比如怔忡、惊悸是心的病证，泄泻、腹胀是肠胃的病证，这些是容易知道的。又有同样的寒热症状，但六经病变各不相同；同样的疼痛，但筋骨皮肉受病的部位各异。又有脏腑有病反而表现在肢节，肢节有病反而表现在脏腑。如果不探究病根所在，而盲目治疗，那么此处的寒热并非彼处的寒热，此处的痒痛并非彼处的痛痒，病所在的位置完全没顾及到，无病的地方反而用药物去攻伐。《内经》所说的“诛伐无过”，就是旧病还没好，新病又起，医生因为病人增加了其他病症，又去治疗这些新增的病症，再不知道病源在哪里，杂乱地乱投药物，越治病情越深重。所以治病的人，必须先分清经络脏腑的位置，并且知道七情六淫所受的原因是什么，然后选择针对何经何脏的药物，依据古圣先贤的方剂法则，分毫不差，然后进行治疗，自然一服药就能见效。现在治病无效的人，不责怪自己的药不对症，反而责怪病不对药，这是道理浅陋而不领悟的表现。
The human body corresponds to Heaven and Earth. The Yang Qi of Heaven hidden within the Earth is called Yuan Yang (Primordial Yang). The outer protection of Yuan Yang is called Fu Yang (Floating Yang), which rises and falls with the changing seasons.
Although the Yang Qi of humans is stored in the Kidneys and distributed throughout the body, only Yuan Yang remains firmly secured in the center without deviating from its position. Therefore, the white circle in the center of the Taiji Diagram represents Yuan Yang, which remains motionless; the differentiation of Yin and Yang occurs outside this white circle. Consequently, diaphoretic medicines act by stirring up Fu Yang, bringing it out from the Ying (Nutritive) and Wei (Defensive) levels to vent the Qi. If Yuan Yang moves, then the Yuan Qi (Original Qi) will be diluted and lost. Thus, excessive sweating that disturbs Yuan Yang leads to the peril of Wang Yang (Collapse of Yang). In patients with deep-seated disease, if panting and hiccups occur, there is the danger of Yang Yue (Escaping Yang); such crises can happen in an instant, requiring the use of Renshen (Ginseng Radix et Rhizoma), Fuzi (Aconiti Lateralis Radix Praeparata), and heavy sedatives to anchor and calm the Yang. Therefore, when treating individuals with weak Yuan Qi, one must be most cautious against using ascending and dispersing agents that might cause Yang deficiency and dispersion; this is the first critical point. As for Yin Qi, the concern is not its rising but its exhaustion. Exhaustion leads to a failure of Jing Ye (Essence and Fluids) to distribute, resulting in dryness and aridity. The Lianquan (Conking Spring, CV23) and Yuying (Jade Flower, EX-HN14) areas lack moisture, leading to a dry tongue and scorched lips, and rough, withered skin. This is what is meant by "Heavenly Qi does not descend, Earthly Qi does not rise; solitary Yang has no attachment, and disaster follows immediately." The *Neijing* states: "When Yin Essence is offered upwards, longevity is achieved." Therefore, if Yin Qi is sufficient, it irrigates from above; if Yang Qi is sufficient, it secures from below; such persons remain healthy, and if they fall ill, recovery is easy. The reverse leads to danger. Hence, physicians must be careful not to over-disperse Yang to the point of exhausting Yin.
Diseases originating from the interior must stem from the Zang-Fu organs; diseases invading from the exterior must pass through the Meridians. The manifestations of these diseases must have clear and verifiable signs.
For instance, palpitations and fright are diseases of the Heart; diarrhea and abdominal distension are diseases of the Intestines and Stomach; these are easily understood. However, the same chills and fever may differ among the Six Channels (Liu Jing), and the same pain may affect different tissues such as sinews, bones, skin, and flesh. Furthermore, internal Zang-Fu diseases may manifest in the limbs and joints, while limb and joint diseases may reflect internally in the Zang-Fu. If the root of the disease is not investigated and treatment is applied indiscriminately, the chills and fever treated here are not those of elsewhere, nor are the itching and pain treated here the same as elsewhere. The actual location of the disease is ignored, while healthy areas are attacked with medicine. As stated in the *Neijing*: "Punishing the innocent" means that old diseases persist while new ones arise. Physicians, seeing the patient develop additional symptoms, treat these new ailments without knowing their origin, prescribing a chaotic mix of drugs, causing the disease to deepen with each treatment. Therefore, in treating disease, one must first distinguish the locations of the Meridians and Zang-Fu, understand the causes of the Seven Emotions (Qi Qing) and Six Exogenous Pathogens (Liu Yin), select herbs targeting the specific Meridian and Zang-Fu, base the prescription on the methods of ancient sages, ensure precision down to the smallest detail, and only then treat. Naturally, one dose will yield results. Today, when treatments fail, practitioners do not blame their inappropriate prescriptions but instead blame the disease for not responding to the medicine; this reflects a shallow understanding of principles.