造化之要，天火之阳下交于地水之阴，则化生万物。草木为植物，得阴气之多者也，故犹附
于地；飞走为动物，得阳气之多者也，故不附于地。天机内运，而自为一物。人也者，动物之至
灵者也，其神属天，其气属火，其液属水，其形属土，盖阴阳之会也。阴阳之会，其妙在精。精
也者，形液之粹而神气之所和也。其始也，精由神气交化而成；其既成也，神气因附于精而不去。
此人之所以生生不穷也。人之始生也，固由造化之阴阳而来，然禀受有限，故其既生也，不能不
赖造化之阴阳以养。饮食入胃，以养其中，化为元精，则神气不离，形液日益，盖所以续阴阳禀
受之有限，而使之无穷也；衣服宫室，以养其外，则所以防造化阴阳之外邪，使不得侵其形而扰
其神也。至于医药，则所以祛其邪而扶其正也。此摄生之常也，而莫不有节焉，知者鲜矣。善于
摄生者，则又以清净养其神，以节宣养其形，以咽津纳气交和水火养其精。精全角固，外邪不侵，
神气不离则寿矣。此调摄之要也，仙佛之道，亦由此进。呜呼深哉！（《柏斋三书》）
革车千乘，带甲十万，筹策神机，鬼神猜泣，奇正万全，历古如是，况良医之用药。独不若
临阵之将兵乎？奈何世人以卤莽之浮学，应仓卒无穷之疾变，其不眩骇颠仆者寡矣。苟无妙算深
谋，成法以统治之，则倒戈败续之不暇，尚何胜之可图哉？
予从事于患难之场，随病察诊，据脉立方，开之劫之，搏之发之，以尽其宜；吐之伸之，汗
之下之，以极其当。攻守不常，出没无定。大纲小纪，经纬悉陈。本数末度，条理具设。前乎古
人之所隐秘深藏，或不尽意者，不啻胸中自有十万精锐，如太阿之在匣中，其辉未尝耀于外，一
旦挥之，有以恐人之耳目。持八阵之奇锋、
七擒之利刃，其敌可却，其胜可决，而其安可图，如此而后已。（《医垒元戎》序）
造化运作的要领，在于天地的阳气（天火之阳）下行与地下的阴气（地水之阴）相交，从而化生万物。草木属于植物，是获得阴气较多的事物，所以仍然依附于地面；飞禽走兽属于动物，是获得阳气较多的事物，所以不依附于地面。天机在体内自然运转，自成一体。人，是动物中最为灵慧的，人的神志归属于天，人的气归属于火，人的津液归属于水，人的形体归属于土，这是阴阳交汇的结果。阴阳交汇的奥妙在于“精”。所谓精，是形体和津液的精华，也是神与气和谐统一的产物。起初，精是由神和气交互变化而形成的；形成之后，神和气便依附于精而不离去。这就是人类生命生生不息、无穷无尽的原因。人在初始生成时，固然来源于造化的阴阳之气，但禀受是有限的，所以出生后，不能不依赖造化的阴阳之气来滋养。饮食进入胃中，用来滋养身体内部，转化为元精，这样神气就不会离散，形体和津液日益充盈，这正是为了延续先天禀受的有限性，使其变得无穷尽；衣服和宫室，用来滋养身体外部，这是为了防止造化阴阳之外的邪气侵袭，使它们不能侵犯形体并扰乱神志。至于医药，则是用来祛除邪气、扶助正气的。这是养生的一般规律，其中没有不讲究节制的，但懂得这一点的人很少了。善于养生的人，则用清净来养护神志，用节制和宣发来养护形体，通过吞咽津液和纳气来调和水火以养护精。精充足、骨骼坚固，外邪就不能侵袭，神气不离散就能长寿。这就是调摄的关键所在，修道成仙或成佛的境界，也是由此进阶的。唉，其中的道理真是深远啊！（出自《柏斋三书》）
拥有千辆战车的军队，十万披甲士兵，谋划策略如神机妙算，连鬼神都为之惊叹哭泣，奇正变化万全，自古以来都是如此，何况良医用药呢？难道不像将领临阵指挥军队吗？为什么世人用粗疏浅薄的学识，去应对仓促之间无穷无尽的疾病变化，能不感到眩晕惊骇、跌倒失败的人是很少的了。如果没有奇妙的算计和深远的谋略，用固定的法则来统率治疗，那么就会忙得连掉转武器逃跑、败军续命都来不及，还谈什么取胜呢？
我从事于患难救治的场合，随着病情观察诊断，依据脉象制定方剂，用开泄和劫夺的方法，用搏击和发散的方法，以达到最适宜的程度；用催吐和伸展的方法，用发汗和攻下的方法，以达到最恰当的效果。进攻和防守不固定，出没没有定式。大的纲领和小的细节，经纬条理全部陈述清楚。根本的数量和末梢的度数，条理全部设立。对于古人所隐秘深藏、或者未能完全表达的意思，我不止是心中自有十万精锐部队，如同太阿宝剑藏在匣中，它的光辉未曾显露在外，一旦挥动它，足以震慑人们的耳目。手持八阵图的奇异锋芒、七擒孟获的锋利刀刃，敌人可以击退，胜利可以决断，平安可以谋求，做到这样才罢休。（出自《医垒元戎》序）
The essence of creation lies in the interaction where the Yang fire of Heaven descends to meet the Yin water of Earth, thereby giving birth to all things. Plants and trees, being flora, possess a greater proportion of Yin Qi (Vital Energy), thus they remain attached to the ground; birds and beasts, being fauna, possess a greater proportion of Yang Qi, thus they do not attach to the ground. The heavenly mechanism operates internally, forming a self-contained entity. Humans are the most spiritually agile among animals; their Shen (Spirit) belongs to Heaven, their Qi belongs to Fire, their fluids belong to Water, and their physical form belongs to Earth, representing a convergence of Yin and Yang. The subtlety of this Yin-Yang convergence resides in Jing (Essence). Jing is the quintessence of physical form and fluids, harmonized by Shen and Qi. Initially, Jing is formed through the transformational interaction of Shen and Qi; once formed, Shen and Qi adhere to Jing and do not depart. This is why human life continues endlessly. At the beginning of human generation, one indeed derives from the Yin and Yang of creation, but the endowment received is limited. Therefore, after birth, one must rely on the Yin and Yang of creation for nourishment. Food and drink enter the stomach to nourish the interior, transforming into Yuan Jing (Primal Essence); thus, Shen and Qi do not scatter, and physical form and fluids increase daily. This serves to extend the limited prenatal endowment, making it infinite. Clothing and dwellings nourish the exterior, serving to prevent external pathogenic factors of Yin and Yang from invading, so as not to damage the form or disturb the Shen. As for medicine and herbs, they are used to dispel pathogens and support healthy Qi. These are the general principles of preserving life, each involving moderation, yet few understand this. Those skilled in health preservation nourish their Shen with purity and stillness, nourish their form with moderation and regulation, and nourish their Jing by swallowing saliva and absorbing air to harmonize Water and Fire. When Jing is complete and bones are solid, external pathogens cannot invade; when Shen and Qi do not scatter, longevity is achieved. This is the key to health preservation, and the path of immortals and Buddhas also advances from this point. Alas, how profound! (From *Bai Zhai San Shu*)
An army of a thousand chariots and one hundred thousand armored soldiers, employing strategies as divine as machines, causing ghosts and gods to weep in awe, with perfect combinations of orthodox and unorthodox tactics—this has been the case since ancient times. How much more so for a good physician using medicine? Is it not like a general commanding troops in battle? Why do people use rash and superficial knowledge to respond to the sudden and endless variations of diseases? Few escape dizziness, shock, and collapse. Without brilliant calculations and deep strategies, governed by established methods, one would be too busy retreating and saving the defeated army to think of victory.
I have worked in fields of hardship, observing diagnoses according to illness, prescribing formulas based on pulse conditions. I employ opening and purging methods, striking and dispersing methods, to achieve the utmost appropriateness; I use vomiting and extending methods, sweating and purgative methods, to reach the utmost propriety. Attack and defense are not constant; movements are unpredictable. Major outlines and minor details are fully laid out in a grid-like structure. Fundamental numbers and terminal measurements are systematically arranged. Regarding what ancient physicians kept hidden or did not fully express, I possess within my mind no less than one hundred thousand elite troops. Like the Tai'e sword in its scabbard, its brilliance does not shine outwardly until drawn, at which point it can intimidate the eyes and ears of others. Wielding the unique sharpness of the Eight Formations array and the keen blade of the Seven Captures strategy, enemies can be repelled, victory can be secured, and peace can be planned. Only upon achieving this do I cease. (Preface to *Yi Lei Yuan Rong*)