天地之大，生化消长，不能全其太和，人生逐利逐名，亦不能全其固有。正日衰，则邪日盛。欲复其正，必治其邪。邪有阴邪、客邪在脏，或在里之谓也。阳邪之名，言客邪在表、在腑之谓也。［眉批］风寒暑湿燥火六气，乃是六经的本气，六气中不正之气，方是客气。邪正原有分别，无奈今人含含糊糊而不察也。正有外伤、言六节之客邪，由外入
- 116 -
内也。内伤之别。言七情之客邪，由内而出外也。正自外伤，邪自外入。卫外之正气衰，外来之客邪作。正自内伤，邪自内出。或劳精损心阳，饮食伤脾阳，房劳损肾阳，皆是内伤根柢。从阴从阳，邪之变化无方。邪由外入，或从风化，从燥化。从热化，从湿化，从寒化，随邪变迁，原无定向。内伤不然，或损于脾，或损于胃，或损于肝，或损于心，或损于肾，病情有定向，用药有攸分。曰脏，曰腑，邪之居处各异。邪居气分，表分，呼为阳邪。阳，火也。阳旺极，则凡血伤，凡血伤，则真阴真气，亦与之俱伤，皆能令人死。仲景立白虎、承气，早已为阳邪备法也。邪居血分，里分，呼为阴邪。阴水也，阴旺极，则凡气伤。凡气伤，则真阳真阴，亦与之俱伤，皆能令人死。仲景立白通、四逆，早已为阴邪备法矣。今人以偏盛归于元阴元阳，是不知邪正之有区分。虽医书万种，其立正立言，是祛邪扶正。知祛邪扶正，则知偏盛属客邪之盛衰，非元阴元阳之自能偏盛也。仲景垂方，本祛邪以辅正，六经画界，诚调燮之旨归。有余言气分之邪旺。不足言血分之阴邪旺，而正衰也。阳旺是正衰，阳不足，亦是正衰。都是邪踪。阳明偏盛，俱非正体。真阴真阳，原无偏盛之理。元阴元阳，今人之偏盛在兹。世人知水火之有偏盛，而不知是客邪伤正之为偏盛也。同盛同衰，一元之旨归不谬。二气浑为一气，不可分为二道看，故同盛同衰，一定不易。
论天道，则日月有盈虚。论人身，则秉赋有强弱。究意循环盛衰之理，不作病看。举世籍为口实，真乃工功力未深。兹特反复推详，愿后之来者，相参砥砺，恐未道根株处，尚祈再加润色。
客问参芪归地辨论
客有疑而问曰：予观先生之方，鲜用参、芪、归、地。夫参、芪、归、地，补气补血之药也，先生何用之罕欤？曰：大哉！问也。予以参、芪、归、地为补药。予谓仲景一百一
- 117 -
十三方，皆补药也，岂仅参、芪、归、地已哉，何子之不察耶？曰：先生欺予哉。予亦尝观《本草》矣，知麻黄、桂枝，主发散也；泽泻、猪苓，主利水也；柴胡、黄芩，主和解也；甘草、干姜，主温中也；附子、吴萸，主回阳也；黄连、阿胶，主养阴也。各方各品，各有功用。先生皆谓之补药，母乃欺人太甚耶？曰：子以予为欺子也，予实非欺子也。请少坐，予实告子。夫人身受生以来，本父母真气，浑合化育，成象成形，五官百骸具备，全赖这一团真气育周。真气无伤，外邪不入，内邪不作，何待于药，可待于补。况这团真气，也非草木灵根所能补得出来。医圣仲景，立言立法，揭出三阳三阴，是明真气育周运行之道。如邪伤太阳，则以及阳之方治之，太阳邪去，则太阳之气复。邪伤阳明、少阳及三阴，即从阳明、少阳、三阴之方治之，邪立法，则正立复。正复神安，其病立去，即是平人。予故曰，一百一十三方，皆补药也，以此而推，予欺子乎，予未欺子乎。曰：诚如先生所言，则参、芪、归地，可以无用也。曰：亦何可废哉。如白虎汤则人参可用矣，建中汤则黄芪可用矣，四逆散则当归可用矣，炙甘草汤则地黄可用矣。仲景亦何常弃而不用。独可怪者。众人谓人参补气。夫气，阳也，火也。何仲景不用参于四逆汤内以回阳，而却用参于白虎汤内以泻火。岂有阳明邪火正盛，人参又是补火，兹胡不更助其火，而反泻其乎？究其由来，皆是惑于李时珍之《本草》有能回元气于无何有之乡。此话一出，参即盛行，［眉批］细查李时珍云，人参能回元气于无何有之乡，这一句话不为无理，当是为亢龙有悔，真阴将尽之际说法 与仲景用人参白虎汤之意混合。今人不识此语，而于阳虚阴盛之人，一概用之，以冀回阳，百治百死。景岳不明此语，而曰阳虚倍人参，阴虚倍熟地。后世宗之，咸为定论，究意贻害千古，诸公察之，切不可为之惑，况《神农本草经》皆云人驮补五脏，是
- 118 -
五脏属阴，人参补阴，其非补阳也，明甚。一切调和之药，皆不究也。如无人参，以高丽参代之，高丽参来路远，而价又且贵。虚劳之人，有参在家，便有几分足恃，谁知竟不可恃也。全不思仲景为医林之孔子，所立之方，所垂之法，所用之药，专意在祛邪以辅正，不闻邪去之后，另有补药。此皆后人之不明，姑惜巳身之太过，日月积累，酿出别证，以致死亡，尚不觉悟，良可衰也。
今与诸公约，病无论乎男女老幼，药无论乎平常奇异，价贵价廉，只求先生认得阴阳，用得恰当，则尽善矣，何必多求。
圣经云：知所先后，则近道矣。［眉批］圣人以大道示人，欲人知明善复初，故曰知所先后，则近道矣。先者何？人身立命之祖气也。祖气，即父母真气浑而为一者也。性命由此立。后者何？人身血肉躯壳也。凡世上一切有形之质。皆属后天，不独人身，故道家称为奥皮囊。今人以肾为先天，脾为后天，此二语举世宗之，传为定论。予窃谓不然。夫人自乾坤颠倒化育以来，先天即乾坤，乾破为离，坤孕为坎，故曰颠倒乾坤化作身，即此。先天纯粹之精，升于人身，浑然一气，是言父精母血中之真气，合而为一，即太极真体，先天祖气根源。今人不知此中消息，妄以两肾形似太极，即以肾为先天，此是混淆圣经之言，理应急正。但先天真气，化生真水，灌溉周身，肾配水脏，虽说有理，究竟不是腰中两肾之谓。［眉批］肾配水皆是喻言。流行六合，六合，即周身上下四旁也，即三阳三阴旨归也。一气充周。无方不在。故曰水无一脏不润，火无一脏不烧。水何常独在两肾。况两肾有形有质，皆先天所生。如何他是先天。知其要者，便知得此身无处非先天。亦无处非后天，先与后又浑然一太极也。包罗三界，三界，即天、地、水，上元、下元是也。人身分为三焦，上焦、中焦、下
- 119 -
焦是也。发育万物，万物皆一所所生。根于呼吸，呼则为辟，阳之用以，吸则为阖，阴之用也。故《易》曰：阖户为之坤，辟户为之乾。混元破体，水火即在此区分。世人欲复先天一元之真气，即在此处下手可也，毋他求。号曰宥密。这一点真窍，乃真气立极之所，万物发育之处，古圣每每秘而不宜，故称之曰宥密。又曰元门，又曰天根月窟，又曰黄庭黄中，更喻无数名目，人能知此，接命延年。先天也，先天一气，造成五官百骸。后天也，先天一气，即寓于中，先天为体，先有这一团真气，而后始有人身。后天为用。先天无为、无臭、无声，后天有为、有形、有质，不易定理。先天立命自二五凝聚，人之性命已立。后天成形，形合乎命，命合乎形，神宰乎中，性命乃成。合之则生，真气与躯壳合一也。散之则亡。真气亡于躯壳之外也。脾呼后天，今人所云，今人不知周身躯壳，皆属后天，而独曰脾为后。推斯意也，以为人之奉生而不死者，以其赖有饮食也。饮食下喉一刻，即入胃脾，人七日不食则死，故以脾胃为后天。试问：饮食入脾，是自己能化汁以养生，还是要真气运动，不要真气运动？真气运动，还是只养脾胃，还是能养周身？知运动所养在周身，可知后天非仅在脾胃也。予故曰：先天立命，后天成形，形命合一，先后称名。［眉批］先天先地，二物浑为一气，无多无少，不倚不偏，故曰中。立极在中，《易》曰：黄中通理。又曰：美在其中。《书》曰：允执厥中。以脾为中，借喻也。即以八卦方位论之，坤艮为茂己土，一在西南角，一在东北角。而又曰：中五寄坤，特虚位耳。谁知错误，不足为凭。天之功用，全在于地。地生万物，故曰土为万物之母。人身躯壳，包藏百脉、脏腑、经络、骨节，不易乎地，故曰脾为后天。中脾届，予以为皮字之皮，非脾字之脾也。惟此皮乃能包藏万象，统束气血。若脾字之脾，乃仅一脏也，何能包藏万有。或曰是脾也，古人配之中央。取其运化精微而灌溉四旁，不得谓脾字全非。予曰：人之运动，全在先天一团真气鼓动耳。饮食虽入于脾胃，非真气鼓动，不能腐热水谷。真气鼓动，则一切饮食，立刻消溶，脏腑一身，立刻俱受其泽，又何尝是脾之功乎。观于朝食暮吐之病，是赖脾乎，是赖气乎。古人无非借物寓理，借角蓍名，今人不识一气浑合躯壳之道，先后互赖之理，认脾为宗，其谬已甚。学者切不可执定脾肾，以论先后，当于无形并有质上以求理，以言先后可也。相传有年，奉为准绳。予今剖晰，质之高明。是是非非，尚祈指陈。
- 120 -
六 客 辨 解
今人动云六淫之气所伤。六淫之气，即风、寒、暑、湿、燥、火是也。予谓六气，乃是六经之本气，每气各司六十日，以成一岁。何得称之曰客？所谓客者，是指六气节中不正之气也。不正之气在风令中，则曰风客；在寒令中，则曰寒客；在暑令中，则曰暑客；在湿令中，则曰湿客；在燥令中，则曰燥客；在火令中，则曰火客；非指六气即是六客也。
邪正之间，今人每多混淆。予所以辨而明之。更为之进一解曰：如邪伤太阳，则曰寒客；寒邪传至阳明，则曰燥客；燥客传至少阳，则曰暑客；暑客传至太阴，则曰湿客；湿客传至少阴，则曰火客；火客传至厥阴，则曰风客。此六客。乃是论邪从太阳入内，气机流行之谓，非节令之谓。流行与节令，皆宜明辨，亦无容辨，只消按定仲景六经提纲病情，便知客之所处。论节令也可，论气机流行也可。总之一令之中，主病亦有一定，不可不知。
胎前忌服药品解
近来有妊之妇，多有忌服药品。如半夏、大黄、巴豆、丑牛、槟榔、大戟、芫花、甘遂、麝香、三棱、莪术、附子、经花、三七之类，称为堕胎之品。凡有始者，切不可服。今人死死记著，毫不敢易。予以为皆可服也，不必忌虑，总在看病之若何。如病果当服，半夏、大黄、附子一切药品，皆是安胎。病不当服，即参、茸、胶、桂亦能堕胎。奈世人之
- 121 -
不讲理何，予故为有胎者劝。凡妇人有妊三四月，即当慎言语，节饮食，戒房劳，皆是保生之道。设或有病外感，须按定六经提纲，不必问乎药品。内伤认定阳虚阴虚，亦不必问乎药品。饮食气滞，仍带推荡，亦不必问乎药品。总之，邪去则正复，即是安胎。何今人之不察病情，而只计忌服药品，此皆医方捷径，一家之私言，未明变化神而明之之道也。学者切切不可为药所惑，而酿成死亡之候。病家更要明白，医家亦不可大意。还有一等妊妇，专意堕胎，竟不能堕，从可识也。［眉批］难道不云觅些三七，麝香，一切破血之药乎。
食 气 篇
夫人之所以奉生而不死者，惟赖有此先天一点真气耳。真气在一日，人即活一日，真气立刻亡，人亦立刻亡。故曰人活一口气。气即阳也，火也。又曰：人非此火不生。此火一存，凡后天一切食物，下喉一刻，立刻煅炼。食物之真气，皆禀诸先天、先地之真气，与人身之真气，本同一气也，借食物之真气，以辅人身之真气，故人得食则生，不得食则死。所以饮食健旺之人，肌肉丰隆，精神倍加，由其盗得天地生物之真气独厚也。今人只知饮酒、食肉以养生，谁知还是天地之真气，日日在灌溉，呼吸不住在充周也。
人不能保全身内之真气，则疾病丛生。疾病者何？邪为之也。邪气之来，无论内邪外邪，皆是阻隔天地之真气，不与人身之真气相合，身即不安，故曰病。必待邪去，而天地之真气与人身之真气，仍旧贯通合一，始言无病。故曰圣出而立法垂方，祛邪为急。明人身脏腑之由来，五行分布，阴阳充周，天人一气之道，借草木之真气以胜邪。邪居在上，
- 122 -
上字又作表字看。则以能制在上邪之品以攻之，邪去自然正复。推之在中，在下，在内，在外，在脏，在脏，在经，在络，药品皆有定主，内含生化之机，调燮之妙。总在学者留心讨理，明阴阳消长之变化，达顺逆吉凶之趋向。便知得天地即我身，我身即万物之身。万物、我身、天地，原本一气也。服食与服药，皆保生之要也。
一气分为六气图
气寒阳太
气燥明阳
气暑阳少
气湿阴太
气火阴少
气风阴厥
- 123 -
一气分为六气图说
天地之间，生化的消长变化，无法达到完全完美的太和状态；人生在世追逐名利，也无法保全其固有的本性。正气日渐衰退，邪气便日益强盛。想要恢复正气，必须治疗邪气。所谓“邪”，指的是阴邪、客邪停留在脏或体内的情况。所谓“阳邪”之名，指的是客邪停留在体表或腑的情况。［眉批］风寒暑湿燥火这六气，是六经的本气；六气中不正之气，才称为客气。邪与正原本有明确的区别，无奈如今的人含糊不清而不能察觉。
正气有外伤和内伤的区别：所谓外伤，是指六节（节气）的客邪由外入内；所谓内伤，是指七情（情绪）的客邪由内而出外。正气因外伤而受损，邪气从外部侵入；卫外的正气衰弱，外来客邪便发作。正气因内伤而受损，邪气从内部发出。或是劳精损伤心阳，饮食损伤脾阳，房事过度损伤肾阳，这些都是内伤的根源。邪气随体质从阴或从阳转化，变化无常。邪气由外侵入，可能随风气化、随燥气化、随热气化、随湿气化、随寒气化，随着邪气的变迁而变化，原本没有固定的方向。内伤则不然，或者损伤脾，或者损伤胃，或者损伤肝，或者损伤心，或者损伤肾，病情有固定的方向，用药也有明确的区分。
说脏、说腑，邪气居住的地方各不相同。邪气居于气分、表分，称为阳邪。阳，就是火。阳气旺盛到极点，就会损伤凡血；凡血受伤，真阴和真气也会随之受伤，都能导致人死亡。张仲景设立白虎汤、承气汤，早已为阳邪准备了治法。邪气居于血分、里分，称为阴邪。阴，就是水。阴气旺盛到极点，就会损伤凡气；凡气受伤，真阳和真阴也会随之受伤，都能导致人死亡。张仲景设立白通汤、四逆汤，早已为阴邪准备了治法。如今的人把偏盛归结为元阴元阳，这是不知道邪正是有区分的。虽然医书万种，其确立的正理言论，都是祛邪扶正。知道祛邪扶正，就知道偏盛属于客邪的盛衰，而不是元阴元阳自身能偏盛。张仲景创立方剂，本意是祛邪以辅助正气，划分六经界限，确实是调理燮和的宗旨所在。有余，说的是气分之邪旺；不足，说的是血分之阴邪旺，而正气衰。阳气旺是正气衰，阳气不足，也是正气衰。这都是邪气的踪迹。阳明偏盛，都不是正体。真阴真阳，原本没有偏盛的道理。元阴元阳，是今人认为存在偏盛的地方。世人知道水火有偏盛，却不知道这是客邪伤害正气导致的偏盛。同盛同衰，是一元的宗旨所在，不会出错。二气浑融为一气，不可分为两条道路来看，所以同盛同衰，一定不变。
论天道，日月有盈亏；论人身，禀赋有强弱。究其循环盛衰的道理，不应当作疾病来看待。举世之人借此作为借口，真是功夫功力不深。这里特意反复推演详述，希望后来的学者互相参考砥砺，恐怕还有未道明根株之处，尚祈加以润色。
客人问关于人参、黄芪、当归、地黄辨论
有位客人疑惑地问我说：我看先生的方子，很少用人参、黄芪、当归、地黄。这几味药，是补气补血的药物，先生为什么用得少呢？我说：这个问题问得好大啊！我认为人参、黄芪、当归、地黄是补药。我说张仲景的一百一十三方，都是补药，难道仅仅只有人参、黄芪、当归、地黄吗？你怎么这么不细心呢？客人说：先生是在欺骗我。我也曾看过《本草》，知道麻黄、桂枝，主治发散；泽泻、猪苓，主治利水；柴胡、黄芩，主治和解；甘草、干姜，主治温中；附子、吴茱萸，主治回阳；黄连、阿胶，主治养阴。各方各品，各有功用。先生都称之为补药，这不是欺人太甚了吗？我说：你以为我在欺骗你，我实在不是在欺骗你。请坐一会儿，我如实告诉你。人自从受生以来，本是父母的真气，浑合化育，形成形象形体，五官百骸具备，全赖这一团真气周流养育。真气没有损伤，外邪不入，内邪不作，哪里需要等待药物，可以等待补益吗？况且这一团真气，也不是草木灵根所能补出来的。医圣张仲景，立言立法，揭示出三阳三阴，是阐明真气周流运行的道理。如果邪气伤害太阳，就用及阳的方剂治疗它，太阳邪气去除，太阳之气就恢复。邪气伤害阳明、少阳以及三阴，就从阳明、少阳、三阴的方剂治疗它，邪去法立，正气就恢复。正气恢复神安，病立刻就去，就是健康的人。所以我說，一百一十三方，都是补药，以此类推，是我在欺骗你，还是没欺骗你？客人说：确实像先生所说，那么人参、黄芪、当归、地黄就可以不用了吗？我说：又怎么可以废除呢？比如白虎汤就可以用人参了，建中汤就可以用黄芪了，四逆散就可以用当归了，炙甘草汤就可以用地黄了。张仲景又何尝经常弃之不用呢？唯独奇怪的是，众人说人参补气。气，是阳，是火。为什么张仲景不在四逆汤里用人参来回阳，却用在白虎汤里来泻火？难道阳明邪火正盛的时候，人参又是补火的，这时候为什么不更助其火，反而泻火呢？追究这由来，都是因为被李时珍《本草》中“能回元气于无何有之乡”这句话所迷惑。这话一出，人参就盛行起来，［眉批］细查李时珍说，人参能回元气于无何有之乡，这句话并非无理，应当是为亢龙有悔、真阴将尽之际说的说法，与仲景用人参在白虎汤里的意思混合了。今人不理解这句话，而对阳虚阴盛的人一概使用，希望能回阳，结果百治百死。张景岳不明白这句话，说阳虚倍用人参，阴虚倍用熟地。后世遵循它，都成为定论，究其实质贻害千古，各位要察明，切不可被迷惑，何况《神农本草经》都说人参补五脏，五脏属阴，人参补阴，它不是补阳，是很明显的。一切调和的药物，都不去考究。如果没有人参，用高丽参代替，高丽参路途遥远，而且价格昂贵。虚劳的人，家里有参，就有几分依靠，谁知竟然不可依靠。完全不思考张仲景是医林的孔子，他所立的方，所垂的法，所用的药，专门意在祛邪以辅正，没听说邪去之后，另有补药。这都是后人的不明，姑且爱惜自己太过，日月积累，酿出别的证候，以致死亡，还不觉悟，实在可悲。
现在与众人约定，病无论男女老幼，药无论平常奇异，价贵价廉，只求医生认得阴阳，用得恰当，就尽善了，何必多求。
圣经说：知道先后，就接近道了。［眉批］圣人用大道示人，想让人明白善复初，所以说知道先后，就接近道了。先是什么？是人身立命的祖气。祖气，就是父母真气浑而为一的东西。性命由此建立。后是什么？是人身的血肉躯壳。凡是世间一切有形之物，都属于后天，不只是人身，所以道家称为臭皮囊。如今的人以肾为先天，脾为后天，这两句话举世尊崇，传为定论。我私下认为不对。人自从乾坤颠倒化育以来，先天即乾坤，乾破为离，坤孕为坎，所以说颠倒乾坤化作身，就是这个意思。先天纯粹之精，升于人身，浑然一气，是说父精母血中的真气，合而为一，就是太极真体，先天祖气根源。如今的人不知道其中的奥秘，妄以两肾形似太极，就以肾为先天，这是混淆圣经之言，理应急正。但先天真气，化生真水，灌溉周身，肾配水脏，虽说有理，究竟不是指腰中的两肾。［眉批］肾配水皆是比喻。流行六合，六合，即周身上下四旁，即三阳三阴旨归。一气充周，无处不在。所以说水无一脏不润，火无一脏不烧。水何尝只在两肾。况且两肾有形有质，都是先天所生。怎么能说它是先天。知道要领的人，就知道这身体无处非先天，也无处非后天，先与后又浑然一太极。包罗三界，三界，即天、地、水，上元、下元是也。人身分为三焦，上焦、中焦、下焦是也。发育万物，万物皆有所生。根于呼吸，呼则为辟，是阳的作用，吸则为阖，是阴的作用。所以《易》说：阖户为之坤，辟户为之乾。混元破体，水火就在此区分。世人想要恢复先天一元之真气，就在这里下手即可，不要他求。号曰宥密。这一点真窍，是真气立极之所，万物发育之处，古圣每每秘而不宣，所以称之曰宥密。又叫元门，又叫天根月窟，又叫黄庭黄中，更喻无数名目，人能知道这个，接命延年。先天也，先天一气，造成五官百骸。后天也，先天一气，即寓于其中，先天为体，先有这一团真气，然后始有人身。后天为用。先天无为、无臭、无声，后天有为、有形、有质，是不变的定理。先天立命自二五凝聚，人的性命已立。后天成形，形合乎命，命合乎形，神宰乎中，性命乃成。合之则生，真气与躯壳合一也。散之则亡，真气亡于躯壳之外也。脾呼后天，今人所云，今人不知周身躯壳，皆属后天，而独曰脾为后。推斯意也，以为人之奉生而不死者，以其赖有饮食也。饮食下喉一刻，即入胃脾，人七日不食则死，故以脾胃为后天。试问：饮食入脾，是自己能化汁以养生，还是要真气运动，不要真气运动？真气运动，还是只养脾胃，还是能养周身？知道运动所养在周身，可知后天非仅在脾胃也。所以我說：先天立命，后天成形，形命合一，先后称名。［眉批］先天后天，二物浑为一气，无多无少，不倚不偏，所以曰中。立极在中，《易》说：黄中通理。又说：美在其中。《书》说：允执厥中。以脾为中，借喻也。即以八卦方位论之，坤艮为茂己土，一在西南角，一在东北角。而又曰：中五寄坤，特虚位耳。谁知错误，不足为凭。天之功用，全在于地。地生万物，所以说土为万物之母。人身躯壳，包藏百脉、脏腑、经络、骨节，不易乎地，所以说脾为后天。中脾届，我以为皮字的皮，非脾字的脾。惟此皮乃能包藏万象，统束气血。若脾字的脾，乃仅一脏也，何能包藏万有。或者说这是脾，古人配之中央，取其运化精微而灌溉四旁，不得谓脾字全非。我说：人的运动，全在先天一团真气鼓动耳。饮食虽入于脾胃，非真气鼓动，不能腐热水谷。真气鼓动，则一切饮食，立刻消溶，脏腑一身，立刻俱受其泽，又何尝是脾之功乎。观于朝食暮吐的病，是赖脾乎，是赖气乎。古人无非借物寓理，借角蓍名，今人不识一气浑合躯壳之道，先后互赖之理，认脾为宗，其谬已甚。学者切不可执定脾肾，以论先后，当于无形并有质上以求理，以言先后可也。相传有年，奉为准绳。我今天剖晰，质之高明。是是非非，尚祈指陈。
六客辨解
如今的人动不动就说六淫之气所伤。六淫之气，就是风、寒、暑、湿、燥、火。我认为六气，乃是六经的本气，每气各司六十日，以成一岁。怎么能称之为客？所谓的客，是指六气节令中不正之气。不正之气在风令中，就叫风客；在寒令中，就叫寒客；在暑令中，就叫暑客；在湿令中，就叫湿客；在燥令中，就叫燥客；在火令中，就叫火客；并不是指六气就是六客。
邪正之间，如今的人大多混淆。所以我辨析并阐明它。更进一步解释：如邪气伤害太阳，就叫寒客；寒邪传至阳明，就叫燥客；燥客传至少阳，就叫暑客；暑客传至太阴，就叫湿客；湿客传至少阴，就叫火客；火客传至厥阴，就叫风客。这六客，是论述邪气从太阳入内，气机流行的说法，不是指节令。流行与节令，都宜明辨，也无须多辩，只要按定张仲景六经提纲病情，就知道客邪所处的位置。论节令也可以，论气机流行也可以。总之一令之中，主病也有一定，不可不知。
胎前忌服药品解
近来怀孕的妇女，多有忌讳服用药品。如半夏、大黄、巴豆、丑牛、槟榔、大戟、芫花、甘遂、麝香、三棱、莪术、附子、荆花、三七之类，称为堕胎之品。凡是有始者，切不可服。如今的人死死记着，毫不敢改变。我认为都可以服用，不必忌讳忧虑，总在看病的情况如何。如果病确实应当服，半夏、大黄、附子一切药品，都是安胎。病不应当服，即使人参、鹿茸、阿胶、肉桂也能堕胎。无奈世人不讲理，所以我给有胎者劝告。凡是妇人怀孕三四月，就应当慎言语，节饮食，戒房劳，都是保生之道。假使有病外感，须按定六经提纲，不必问什么药品。内伤认定阳虚阴虚，也不必问什么药品。饮食气滞，仍带推荡，也不必问什么药品。总之，邪去则正复，就是安胎。为何如今的人不察病情，而只计较忌服药品，这都是医方捷径，一家之私言，未明变化神而明之的道理。学者切切不可被药所惑，而酿成死亡之候。病家更要明白，医家亦不可大意。还有一等妊妇，专意堕胎，竟不能堕，从此可识别。［眉批］难道不说找些三七、麝香，一切破血之药吗？
食气篇
人之所以奉生而不死的，惟赖有此先天一点真气耳。真气在一天，人就活一天，真气立刻亡，人也立刻亡。所以说人活一口气。气就是阳，就是火。又说：人非此火不生。此火一存，凡后天一切食物，下喉一刻，立刻煅炼。食物的真气，都禀受于先天、先地的真气，与人身之真气，本同一气也，借食物的真气，以辅助人身之真气，所以人得食则生，不得食则死。所以饮食健旺的人，肌肉丰隆，精神倍加，由其盗得天地生物之真气独厚也。如今的人只知道饮酒、食肉以养生，谁知道还是天地之真气，日日在灌溉，呼吸不住在充周也。
人不能保全身内之真气，则疾病丛生。疾病是什么？邪造成的。邪气之来，无论内邪外邪，皆是阻隔天地之真气，不与人身之真气相合，身即不安，所以说病。必待邪去，而天地之真气与人身之真气，仍旧贯通合一，始言无病。所以说圣出而立法垂方，祛邪为急。明人身脏腑之由来，五行分布，阴阳充周，天人一气之道，借草木之真气以胜邪。邪居在上，上字又作表字看。则以能制在上邪之品以攻之，邪去自然正复。推之在中，在下，在内，在外，在脏，在脏，在经，在络，药品皆有定主，内含生化之机，调燮之妙。总在学者留心讨理，明阴阳消长之变化，达顺逆吉凶之趋向。便知得天地即我身，我身即万物之身。万物、我身、天地，原本一气也。服食与服药，皆保生之要也。
一气分为六气图
气寒阳太
气燥明阳
气暑阳少
气湿阴太
气火阴少
气风阴厥
一气分为六气图说
The vastness of heaven and earth, with its processes of generation and decay, cannot achieve a state of perfect Taihe (Supreme Harmony); human life, in its pursuit of profit and fame, also fails to preserve its inherent nature. As righteous Qi (Vital Energy) declines day by day, pathogenic factors (Evil Qi) grow stronger day by day. To restore righteousness, one must treat the pathogenic factors. "Pathogenic factors" refers to Yin pathogens or external pathogens residing in the Zang organs or interior. The term "Yang pathogen" refers to external pathogens residing on the exterior or in the Fu organs. [Marginal Note] The Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) are the original Qi of the Six Channels; only the abnormal Qi within these Six Qi is termed "Guest Pathogen" (Ke Xie). There is originally a clear distinction between Righteous Qi and Pathogenic Factors, yet people today are vague and fail to perceive this.
Righteous Qi damage has distinctions between External Injury and Internal Injury: External injury refers to Guest Pathogens from the Six Solar Terms entering from outside inward; Internal injury refers to Guest Pathogens from the Seven Emotions moving from inside outward. When Righteous Qi is damaged externally, pathogenic factors enter from the exterior; when the defensive Righteous Qi that protects the exterior weakens, external Guest Pathogens manifest. When Righteous Qi is damaged internally, pathogenic factors emerge from within. This includes damaging Heart Yang through excessive sexual activity, damaging Spleen Yang through improper diet, or damaging Kidney Yang through sexual exhaustion—all are root causes of internal injury. Pathogenic factors transform according to Yin or Yang, changing without fixed rules. Pathogens entering from outside may transform following Wind, Dryness, Heat, Dampness, or Cold, shifting with the pathogen's nature, originally having no fixed direction. Internal injury is different: it may damage the Spleen, Stomach, Liver, Heart, or Kidney; the disease presentation has a fixed direction, and medication has distinct classifications.
Speaking of Zang and Fu organs, the locations where pathogens reside differ. Pathogens residing in the Qi level or Exterior level are called Yang Pathogens. Yang is Fire. When Yang Fire reaches its extreme, it damages ordinary Blood; when ordinary Blood is damaged, True Yin and True Qi are also injured, both capable of causing death. Zhang Zhongjing established Baihu Tang (White Tiger Decoction) and Chengqi Tang (Descending Qi Decoction), having long prepared methods for Yang pathogens. Pathogens residing in the Blood level or Interior level are called Yin Pathogens. Yin is Water. When Yin Water reaches its extreme, it damages ordinary Qi; when ordinary Qi is damaged, True Yang and True Yin are also injured, both capable of causing death. Zhang Zhongjing established Baitong Tang (White Pass Decoction) and Sini Tang (Reversed Extremities Decoction), having long prepared methods for Yin pathogens. Today's physicians attribute excess to Yuan Yin (Primal Yin) and Yuan Yang (Primal Yang), not understanding that there is a distinction between pathogenic factors and righteousness. Although there are myriad medical texts, their established principles all advocate dispelling pathogens and supporting righteousness. Knowing to dispel pathogens and support righteousness means knowing that excess belongs to the fluctuation of Guest Pathogens, not that Yuan Yin and Yuan Yang naturally possess excess. Zhang Zhongjing's prescriptions were intended to dispel pathogens to assist righteousness; delineating the Six Channels truly embodies the principle of harmonization. "Excess" refers to strong pathogens in the Qi level; "Deficiency" refers to strong Yin pathogens in the Blood level and deficient righteousness. Strong Yang indicates deficient righteousness; insufficient Yang also indicates deficient righteousness. These are all traces of pathogens. Yangming excess is not the true body. True Yin and True Yang originally have no principle of excess. It is modern people who posit excess in Yuan Yin and Yuan Yang. People know that Water and Fire have excess, but do not realize this excess is caused by Guest Pathogens injuring righteousness. Together they prosper and decline, adhering to the unity of the One, which is infallible. The Two Qi merge into One Qi; they cannot be viewed as two separate paths, thus their simultaneous prosperity and decline remain unchanging.
Discussing the Heavenly Dao, the sun and moon have waxing and waning; discussing the human body, innate endowment has strength and weakness. Ultimately, the principle of cyclical prosperity and decline should not be viewed as disease. The world uses this as an excuse, showing shallow skill. Here I deliberately elaborate repeatedly, hoping future scholars will reference and sharpen each other. I fear there are still roots not fully explained, so I request further refinement.
Guest Asks Regarding Differentiation of Renshen, Huangqi, Danggui, and Dihuang
A guest asked doubtfully: "I observe your prescriptions rarely use Renshen (Ginseng Root), Huangqi (Astragalus Root), Danggui (Angelicae Sinensis Radix), and Dihuang (Rehmanniae Radix). These are herbs for tonifying Qi and Blood. Why does Master use them sparingly?" I said: "Great question! I consider Renshen, Huangqi, Danggui, and Dihuang as tonifying herbs. I say that Zhang Zhongjing's 113 prescriptions are all tonifying herbs. Are they only Renshen, Huangqi, Danggui, and Dihuang? Why are you so inattentive?" The guest said: "Master is deceiving me. I have also read the *Bencao* (Materia Medica). I know Mahuang (Ephedrae Herba) and Guizhi (Cinnamomi Ramulus) govern dispersal; Zexie (Alismatis Rhizoma) and Zhuling (Polyporus) govern draining water; Chaihu (Bupleuri Radix) and Huangqin (Scutellariae Radix) govern harmonizing; Gancao (Glycyrrhizae Radix) and Ganjiang (Zingiberis Rhizoma) govern warming the middle; Fuzi (Aconiti Lateralis Radix Preparata) and Wuzhuyu (Evodiae Fructus) govern restoring Yang; Huanglian (Coptidis Rhizoma) and Ejiao (Asini Corii Colla) govern nourishing Yin. Each prescription and herb has its function. Master calls them all tonifying herbs. Is this not too much deception?" I said: "You think I deceive you, but I truly do not. Please sit briefly, and I will tell you truthfully. Since birth, humans rely on the True Qi of parents, blended and nurtured, forming shape and structure, with five senses and hundred bones complete, sustained entirely by this mass of True Qi circulating. If True Qi is undamaged, external pathogens do not enter, and internal pathogens do arise. Why wait for medicine? Why wait for tonification? Moreover, this mass of True Qi cannot be supplemented by herbal roots. The Medical Sage Zhang Zhongjing established words and laws, revealing the Three Yang and Three Yin, clarifying the path of True Qi circulation. If pathogens injure Taiyang, treat with formulas benefiting Yang; once Taiyang pathogens depart, Taiyang Qi recovers. If pathogens injure Yangming, Shaoyang, or the Three Yin, treat with formulas corresponding to those channels; once pathogens depart and laws are established, righteousness recovers. When righteousness recovers and spirit is at peace, the disease vanishes instantly, returning to health. Thus I say, the 113 prescriptions are all tonifying herbs. By this logic, am I deceiving you or not?" The guest said: "If what Master says is true, then Renshen, Huangqi, Danggui, and Dihuang can be useless?" I said: "How can they be abolished? For example, in Baihu Tang, Renshen can be used; in Jianzhong Tang, Huangqi can be used; in Sini San (Four Counterflow Powder), Danggui can be used; in Zhigancao Tang (Honey-Panax Decoction), Dihuang can be used. Did Zhang Zhongjing ever discard them? What is strange is that people claim Renshen tonifies Qi. Qi is Yang, is Fire. Why did Zhang Zhongjing not use Renshen in Sini Tang to restore Yang, but use it in Baihu Tang to drain fire? When Yangming pathogenic fire is flourishing, and Renshen is tonifying fire, why not further assist the fire, but instead drain it? Tracing the origin, this confusion stems from Li Shizhen's *Bencao* stating 'Renshen can return Yuan Qi to the realm of nothingness.' Once this phrase emerged, Renshen became prevalent. [Marginal Note] Examining closely, Li Shizhen's statement is not unreasonable; it likely applies to the phase of 'Kanglong Youhui' (Arrogant Dragon Repents) when True Yin is nearly exhausted, mixing with Zhang Zhongjing's intent for using Renshen in Baihu Tang. Modern people misunderstand this phrase and apply it indiscriminately to those with Yang deficiency and Yin excess, hoping to restore Yang, resulting in failure in every case. Zhang Jingyue misunderstood this, stating 'Double Renshen for Yang deficiency, double Shudi (Prepared Rehmannia Root) for Yin deficiency.' Later generations followed this as definitive theory, harming humanity for millennia. Everyone must discern this and not be confused. Furthermore, the *Shennong Bencao Jing* states Renshen tonifies the Five Zang. The Five Zang belong to Yin; Renshen tonifies Yin. That it does not tonify Yang is obvious. All harmonizing drugs are ignored. If Renshen is unavailable, Korean Ginseng (Gaolishen) may substitute. Korean Ginseng comes from afar and is expensive. For those with consumptive diseases, having Renshen at home provides some reliance, yet it turns out unreliable. They fail to reflect that Zhang Zhongjing, the Confucius of Medicine, established prescriptions, laws, and herbs specifically to dispel pathogens to assist righteousness. He never mentioned additional tonics after pathogens depart. This ignorance of later generations, overly cherishing oneself, accumulates over time, brewing other syndromes leading to death, yet they remain unaware—truly pitiable.
Now I make a covenant with everyone: regardless of whether the disease affects men, women, old, or young; regardless of whether the drug is common or rare, expensive or cheap; as long as the physician understands Yin and Yang and applies them appropriately, perfection is achieved. Why seek more?
Differentiation of Spleen and Kidney as Posterior and Anterior Heaven
The Classics say: "Knowing the sequence brings one close to the Dao." [Marginal Note] The Sage shows the Great Dao to people, wishing them to understand goodness and return to original purity, hence saying knowing the sequence brings one close to the Dao. What is "Anterior"? It is the Ancestral Qi (Zu Qi) establishing life and destiny in the body. Ancestral Qi is the blending of parental True Qi into one. Life and destiny are established thereby. What is "Posterior"? It is the flesh-and-blood shell of the body. All tangible things in the world belong to the Posterior Heaven, not just the human body; thus Daoists call it the "stinking leather bag." Today's people regard the Kidney as Anterior Heaven and the Spleen as Posterior Heaven. These two phrases are universally revered as definitive theory. I privately disagree. Since the inversion of Qian and Kun for nurturing, Anterior Heaven is Qian and Kun; Qian breaks into Li, Kun conceives Kan. Hence, "Inverting Qian and Kun transforms into the body." Pure Essence of Anterior Heaven ascends to the human body, becoming a unified Qi. This refers to the True Qi in father's sperm and mother's blood merging into one, the True Body of Taiji, the root of Anterior Ancestral Qi. Today's people do not understand this mechanism; wrongly assuming the two Kidneys resemble Taiji, they designate the Kidney as Anterior Heaven. This confuses the Classics and requires urgent correction. However, Anterior True Qi generates True Water, irrigating the whole body. The Kidney corresponds to the Water Organ; while reasonable, it does not refer to the physical two Kidneys in the waist. [Marginal Note] Kidney corresponding to Water is metaphorical. It circulates through the Six Directions (Liuhe), meaning the entire body, corresponding to the essence of the Three Yang and Three Yin. One Qi fills everywhere. Thus, "Water moistens every Zang organ; Fire burns every Zang organ." How can Water be solely in the two Kidneys? Moreover, the two Kidneys have form and substance, generated by Anterior Heaven. How can they be Anterior Heaven? Those who grasp the essence know this body is nowhere not Anterior Heaven, and nowhere not Posterior Heaven; Anterior and Posterior are one Taiji. Encompassing the Three Realms (Heaven, Earth, Water; Upper, Middle, Lower Origins). The human body is divided into the Triple Burner (San Jiao): Upper, Middle, and Lower Jiao. Nurturing all things, all things are born from one source. Rooted in respiration: exhalation is Pi (opening), the function of Yang; inhalation is He (closing), the function of Yin. Thus the *Yijing* says: "Closing the door is Kun; opening the door is Qian." The primordial body splits, and Water and Fire are distinguished here. Those seeking to restore the Anterior Heaven's One True Qi should start here, seeking nothing else. It is called Youmi (Secret Chamber). This true aperture is where True Qi establishes the pole and where all things develop. Ancient Sages often kept it secret, calling it Youmi. Also called Yuan Gate, Tiangen Yueku (Root of Heaven, Cave of Moon), Huangting Huangzhong (Yellow Court, Yellow Center), and countless other names. If one knows this, one can extend life. Anterior Heaven: Anterior One Qi creates the five senses and hundred bones. Posterior Heaven: Anterior One Qi resides within. Anterior is Substance (Ti); first exists this mass of True Qi, then the human body forms. Posterior is Function (Yong). Anterior is non-action, odorless, soundless; Posterior is action,有形, substantial. This is an unchangeable principle. Anterior establishes life through the condensation of Yin and Yang (Er Wu); human life and destiny are set. Posterior forms the shape; shape conforms to destiny, destiny conforms to shape, Spirit governs within, and life/destiny are completed. Union brings life: True Qi unites with the shell. Separation brings death: True Qi perishes outside the shell. Spleen is called Posterior Heaven, as modern people say. Modern people do not know the entire body belongs to Posterior Heaven, singling out Spleen as Posterior. Extending this logic, they believe humans sustain life and avoid death because of diet. Food entering the throat enters the Stomach and Spleen instantly; if a person does not eat for seven days, they die. Thus, Spleen and Stomach are considered Posterior Heaven. Let me ask: Does food entering the Spleen digest itself to nourish life, or does it require True Qi movement? Does True Qi movement nourish only the Spleen/Stomach, or the whole body? Knowing that movement nourishes the whole body, one knows Posterior Heaven is not limited to Spleen and Stomach. Thus I say: Anterior establishes life, Posterior forms shape; shape and life unite, named Anterior and Posterior. [Marginal Note] Anterior and Posterior merge into One Qi, neither more nor less, neither leaning nor biased, hence called "Middle." Establishing the pole in the center, the *Yijing* says: "Yellow passes through reason." Also: "Beauty lies within." The *Shujing* says: "Sincerely hold the Middle." Using Spleen as Middle is metaphorical. Discussing Bagua positions, Kun and Gen are fertile Ji Earth, one in the southwest corner, one in the northeast. It is also said: "Middle Five resides in Kun," merely a vacant position. Who would know this error is insufficient evidence? Heaven's function relies entirely on Earth. Earth generates all things, hence Earth is the mother of all things. The human body shell contains hundred pulses, Zang-Fu organs, collaterals, and joints, unchanging like Earth, hence Spleen is Posterior Heaven. Regarding "Zhong Pi" (Middle Skin), I believe it refers to the character "Pi" (Skin), not "Pi" (Spleen). Only this skin can contain all phenomena and bind Qi and Blood. If referring to the Spleen organ, it is merely one Zang; how can it contain all existence? Some say it is Spleen; ancients paired it with the Center, taking advantage of its transformation of essences and irrigation of four directions. One cannot say the character Spleen is entirely wrong. I say: Human movement relies entirely on the鼓动 (rouse/move) of the Anterior Heaven's mass of True Qi. Although food enters Spleen and Stomach, without True Qi rousing, it cannot rot and warm grains. With True Qi rousing, all food dissolves instantly, and all Zang-Fu and the body receive its benefits. How is this the功 (merit) of the Spleen alone? Observing the disease of morning eating and evening vomiting, does it rely on Spleen or Qi? Ancients merely used objects to convey principles and terms. Modern people do not recognize the way of One Qi uniting the body and the mutual reliance of Anterior and Posterior, mistaking Spleen for the master. Their error is great. Scholars must not rigidly fixate on Spleen and Kidney to discuss Anterior and Posterior. Seek principles in the intangible and substantial. Speak of Anterior and Posterior accordingly. This has been passed down for years and held as standard. I now analyze it clearly, questioning the wise. Regarding right and wrong, I request guidance.
Differentiation of Six Guests
Modern people often speak of injuries from the Six Excesses (Liu Yin). The Six Excesses are Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. I say the Six Qi are the original Qi of the Six Channels, each governing sixty days to complete a year. How can they be called Guests? The term "Guest" refers to abnormal Qi within the seasonal commands. Abnormal Qi in the Wind command is called Wind Guest; in the Cold command, Cold Guest; in the Summer-heat command, Summer-heat Guest; in the Dampness command, Dampness Guest; in the Dryness command, Dryness Guest; in the Fire command, Fire Guest. It does not mean the Six Qi themselves are Six Guests.
Between Pathogenic Factors and Righteous Qi, modern people often confuse them. Therefore, I differentiate and clarify. I offer a further explanation: If pathogens injure Taiyang, it is called Cold Guest; Cold pathogens transmitting to Yangming are called Dryness Guest; Dryness Guest transmitting to Shaoyang is called Summer-heat Guest; Summer-heat Guest transmitting to Taiyin is called Dampness Guest; Dampness Guest transmitting to Shaoyin is called Fire Guest; Fire Guest transmitting to Jueyin is called Wind Guest. These Six Guests discuss pathogens entering from Taiyang inward, describing the flow of Qi mechanism, not seasonal commands. Flow and seasons must be clearly distinguished. No need for further debate; simply follow Zhang Zhongjing's Six Channel outline syndromes to know the Guest's location. Discussing seasons is acceptable; discussing Qi flow is acceptable. In short, within one command, the primary disease is fixed; this must be known.
Explanation of Medicines Forbidden During Pregnancy
Recently, pregnant women often forbid taking medicines. Such as Banxia (Pinelliae Rhizoma), Dahuang (Rhei Radix et Rhizoma), Badou (Crotonis Fructus), Chouniu (Semen Strychnos), Binglang (Arecae Semen), Daji (Euphorbiae Pekinensis Radix), Yuanhua (Genkwa Flos), Gansui (Kansui Radix), Muxiang (Moschus), Sanleng (Sparganii Rhizoma), Ezhu (Curcumae Rhizoma), Fuzi (Aconiti Lateralis Radix Preparata), Jinghua (likely referring to a specific flower or typo for another herb, context implies abortifacient), Sanqi (Notoginseng Radix et Rhizoma), etc., are called abortifacient products. Whatever has a beginning, absolutely do not take. Modern people memorize this rigidly, daring not change. I believe all can be taken; there is no need for fear. It depends entirely on the condition. If the disease truly requires treatment, Banxia, Dahuang, Fuzi, and all such medicines are fetal-calming. If the disease does not require treatment, even Renshen, Luxun (Deer Antler), Ejiao (Donkey-hide Gelatin), and Rougui (Cinnamon Bark) can cause abortion. Alas, the world does not discuss reason. Thus I advise those with pregnancy. Any woman pregnant for three to four months should guard speech, regulate diet, and abstain from sexual labor; these are ways to protect life. If there is an external contraction, one must follow the Six Channel outlines; do not ask about specific medicines. For internal injury, determine Yang deficiency or Yin deficiency; do not ask about specific medicines. For dietary Qi stagnation, still use pushing/draining methods; do not ask about specific medicines. In short, when pathogens depart, righteousness recovers; this is fetal calming. Why do modern people fail to observe the syndrome and only calculate forbidden medicines? This is a shortcut of medical formulas, private words of one school, failing to understand the divine changes. Scholars must absolutely not be confused by drugs,酿成 (brewing) death. Patients must understand; physicians must not be careless. There is another type of pregnant woman who intentionally seeks abortion but cannot succeed; this can be recognized from this. [Marginal Note] Does it not say to find Sanqi, Muxiang, and all blood-breaking drugs?
Chapter on Food Qi
What sustains human life and prevents death is solely this point of Anterior Heaven True Qi. As long as True Qi remains for one day, the person lives one day; if True Qi perishes instantly, the person dies instantly. Hence, "Humans live by one breath." Qi is Yang, is Fire. Also said: "Humans cannot be born without this Fire." As long as this Fire exists, all Post-Heaven foods, upon entering the throat, are immediately refined. The True Qi of food is derived from the True Qi of Anterior and Pre-Heaven, which is originally the same Qi as the human body's True Qi. Borrowing the True Qi of food to assist the human body's True Qi, humans live when they eat and die when they do not. Therefore, people with robust diets have plump muscles and doubled spirit, having stolen the abundant True Qi of heaven and earth's generation. Modern people only know drinking wine and eating meat to nourish life, not knowing it is still the True Qi of heaven and earth irrigating daily, and breathing constantly replenishing.
If humans cannot preserve the True Qi within the body, diseases arise profusely. What are diseases? Caused by pathogens. The arrival of pathogenic Qi, whether internal or external, blocks the True Qi of heaven and earth from combining with the human body's True Qi. The body becomes uneasy, hence called disease. Only when pathogens depart and the True Qi of heaven and earth connects and unites with the human body's True Qi again, can one say there is no disease. Hence, Sages establish laws and prescribe formulas, prioritizing dispelling pathogens. Understanding the origin of human Zang-Fu organs, the distribution of Five Elements, the fullness of Yin and Yang, the Dao of One Qi between Heaven and Humanity, borrowing the True Qi of herbs to overcome pathogens. If pathogens reside above, viewing "above" as "exterior," use substances that control upper pathogens to attack them; once pathogens depart, righteousness naturally recovers. Extending this to middle, below, inside, outside, in Zang, in meridians, collaterals, medicines have definite masters, containing mechanisms of generation and transformation, subtleties of harmonization. It always depends on scholars paying attention to principles, understanding changes of Yin-Yang waxing and waning, reaching trends of順逆 (smooth/reverse) and auspicious/inauspicious. Then one knows heaven and earth are my body, my body is the body of all things. All things, my body, and heaven and earth are originally One Qi. Dietary intake and taking medicine are both essential for preserving life.
Diagram of One Qi Divided into Six Qi
Qi Cold Yang Tai (Taiyang)
Qi Dryness Yang Ming (Yangming)
Qi Summer-heat Yang Shao (Shaoyang)
Qi Dampness Yin Tai (Taiyin)
Qi Fire Yin Shao (Shaoyin)
Qi Wind Yin Jue (Jueyin)
Explanation of Diagram of One Qi Divided into Six Qi