造化一阴阳也，阴阳一太极也，太极本无极也。无极之前，阴含阳也，有象之后，阴分阳也。阴为阳母，阳为阴父。
阳生于子，极于已，而一阴来 ；阴生于午，极于亥，而一阳来复。震为长男属火，火生于寅，胞胎在已；巽
为长女属水，水生于申，胞胎在亥。巳亥为天地之门户，阴阳之根本也。人禀健顺之德，以生五行之气，隐于五脏，见
于六腑。呼吸，即阴阳运输也；津液，即雨露灌溉也；光泽，即花木荣繁也；耳目，即日月晦明也，人身一小天地，信
哉。善观脉者，知阴则知阳，知阳则知阴，可以心察，可以指别，可以类求，可以意会，可以万全，至道渊微，莫逾于
此。顺而调之，真气乃安，邪气乃正，反之则病。实则气入，虚则气出；气实则热，气虚则寒。治之若何？温凉各随其
候，补泻各有其宜，无虚虚，无实实，无太过，无不及，上应天光、星辰、象纬，下副四时、五行、贵贱，以明三部九
候，以察八正、八风、阴阳、升降，配天象地之说，是在神悟灵机，心识微妙者矣。
国家征赋，单曰易知；良将用兵，法云贵速；我侪之治病亦然。尝见一医，方开小草，市人不知为远志之苗，而用
甘草之细小者。又有一医，方开蜀漆，市人不知为常山之苗，而令加干漆者。凡此之类，如写玉竹为萎蕤，乳香为薰陆，
天麻为独摇草，人乳为蟠桃酒，鸽粪为左蟠龙，灶心土为伏龙肝者，不胜枚举。但方书原有古名，而取用宜乎通俗，若
图立异矜奇，致人眼生不解，危急之际，保无误事？又有医人工于草书者，医案人或不识，所系尚无轻重；至于药名，
则药铺中人，岂能尽识草书乎？孟浪者约略撮之而贻误，小心者往返询问而羁延。可否相约同人，凡书方案，字期清爽，
药期共晓。再如药引中生姜常写几片，灯心常写几根，竹叶、橘叶常写几瓣，葱管、荷梗常写几寸，余谓片有浓薄，根
有短长，瓣有大小，寸有粗细，诸如此类，皆须以分两为准。又煎药宜嘱病家，各药各罐，勿与他人共享，恐彼煎攻克，
此煎补益，彼煎寒凉，此煎温热，譬如酒壶泡茶，虽不醉人，难免酒气。此说偶见于《愿体集》中，窃以为先得我心，
故亦摘而赘之。
造化（自然创造）的根本在于阴阳，阴阳的统一体是太极，而太极的本源是无极。在无形象之前，阴中蕴含着阳；在有形象之后，阴与阳才分开。阴是阳的母亲，阳是阴的父亲。
阳气生于子时，至极于巳时，此时一阴开始生起；阴气生于午时，至极于亥时，此时一阳开始复归。震卦代表长男，属火，火生于寅时，胞胎在巳时；巽卦代表长女，属水，水生于申时，胞胎在亥时。巳和亥是天地出入的门户，也是阴阳的根本。人禀受了刚健与柔顺的德行，从而产生了五行之气，这些气隐藏于五脏，显现于六腑。呼吸，就是阴阳的运输；津液，就像雨露的灌溉；光泽，如同花木的繁荣茂盛；耳目，好比日月的晦暗与光明。人身确实是一小方天地啊。善于诊脉的人，知道阴就能知道阳，知道阳就能知道阴，这可以通过心察、指辨、类比、意会来掌握，从而达到万无一失的境界。大道深奥微妙，没有超过这一点的了。顺着规律去调理，真气才能安宁，邪气才能归正；反之就会生病。实证是气入内，虚证是气外散；气实则发热，气虚则发寒。如何治疗呢？温法和凉法要随病情而定，补法和泻法各有适宜之时，不要使虚证更虚，不要使实证更实，不要太过，也不要不及。上要顺应天光、星辰、天象的变化，下要符合四时、五行、贵贱的差异，通过明确三部九候（中医诊脉部位），来考察八正（八个节气）、八风（八方之风）、阴阳的升降变化。配合天象地形的说法，这需要神悟灵机、心思微妙的人才能做到。
国家征收赋税，讲究容易知晓；良将用兵，法则贵在迅速；我们治病也是如此。曾经见到一位医生，处方上写“小草”，市井之人不知道这是远志的幼苗，而误用了甘草中细小的部分。又有一位医生，处方上写“蜀漆”，市井之人不知道这是常山的幼苗，而让人加了干漆。像这样的情形，比如把玉竹写成萎蕤，乳香写成薰陆，天麻写成独摇草，人乳写成蟠桃酒，鸽粪写成左蟠龙，灶心土写成伏龙肝的，不胜枚举。虽然医书中原有古名，但取用应当通俗化，如果为了标新立异、炫耀奇特，导致人们看不懂，在危急时刻，怎能保证不耽误事呢？又有医生擅长草书，病历别人或许不认识，关系还不算严重；至于药名，药铺里的人难道都能认识草书吗？粗疏的人大概撮合一下就会造成延误，小心的人往返询问又会拖延时间。是否可以约定同行，凡是书写方案，字迹要求清爽，药名要求大家共晓。再比如药引中的生姜常写几片，灯心草常写几根，竹叶、橘叶常写几瓣，葱管、荷梗常写几寸，我认为片有厚薄，根有长短，瓣有大小，寸有粗细，诸如此类，都必须以分两（重量单位）为准。另外煎药应该嘱咐病人，各药各罐，不要与他人共用，恐怕别人煎的是攻伐克削的药，这里煎的是补益的药，别人煎的是寒凉的药，这里煎的是温热的药，这就好比用酒壶泡茶，虽然不会醉人，难免会有酒气。这种说法偶然见于《愿体集》中，我私下认为这与我的心意相符，所以也摘录并附加在这里。
The creation of nature is based on Yin and Yang; the unity of Yin and Yang is Taiji (Supreme Ultimate); and the origin of Taiji is Wuji (Non-Ultimate). Before the emergence of forms, Yin contained Yang; after the manifestation of forms, Yin and Yang were separated. Yin is the mother of Yang, and Yang is the father of Yin.
Yang Qi (Vital Energy) arises at Zi hour (11 PM - 1 AM), reaches its peak at Si hour (9 AM - 11 AM), and then a trace of Yin begins to arise; Yin Qi arises at Wu hour (11 AM - 1 PM), reaches its peak at Hai hour (9 PM - 11 PM), and then a trace of Yang begins to return. The Zhen trigram represents the eldest son and belongs to Fire; Fire arises at Yin hour (3 AM - 5 AM), and its conception occurs at Si hour. The Xun trigram represents the eldest daughter and belongs to Water; Water arises at Shen hour (3 PM - 5 PM), and its conception occurs at Hai hour. Si and Hai are the gates of heaven and earth, and the root of Yin and Yang. Humans inherit the virtues of strength (Jian) and compliance (Shun), thereby generating the Qi of the Five Elements (Wood, Fire, Earth, Metal, Water). These Qi hide within the Zang organs (Solid Organs: Heart, Liver, Spleen, Lung, Kidney) and manifest in the Fu organs (Hollow Organs: Gallbladder, Small Intestine, Stomach, Large Intestine, Bladder, Sanjiao). Respiration is the transportation of Yin and Yang; body fluids are like the irrigation of rain and dew; luster is like the flourishing of flowers and trees; eyes and ears are like the darkness and brightness of the sun and moon. Indeed, the human body is a small universe. Those skilled in pulse diagnosis can know Yang by understanding Yin, and know Yin by understanding Yang. This can be grasped through mental observation, finger differentiation, analogical reasoning, and intuitive comprehension, leading to perfection. The Great Dao is profound and subtle, with nothing surpassing this principle. By following the natural order to regulate the body, True Qi (Zhen Qi) becomes peaceful, and pathogenic Qi returns to normality; otherwise, disease ensues. Excess conditions involve Qi entering inward, while deficiency conditions involve Qi scattering outward; excess Qi generates heat, while deficient Qi generates cold. How should these be treated? Warming and cooling methods must follow the specific condition; tonification and purgation methods have their appropriate indications. Do not cause deficiency in what is already deficient, nor excess in what is already excessive; do not over-treat, nor under-treat. One must align with the light of heaven, stars, and celestial phenomena above, and correspond to the four seasons, Five Elements, and hierarchical differences below. By clarifying the Three Regions and Nine Pulses (Sanbu Jiuhou) and observing the Eight Rectitudes (Bazheng), Eight Winds (Bafeng), Yin-Yang dynamics, and ascending-descending movements, one matches the theories of heaven and earth. This requires divine insight, spiritual agility, and subtle mental awareness.
Just as state tax collection emphasizes ease of understanding, and good generals emphasize speed in warfare, so too does medical treatment. I have once seen a physician prescribe "Xiao Cao" (Small Grass); market people did not know it referred to the seedling of *Polygala tenuifolia* (Yuanzhi) and mistakenly used the slender part of *Glycyrrhiza uralensis* (Gancao). Another physician prescribed "Shu Qi"; market people did not know it was the seedling of *Dichroa febrifuga* (Changshan) and added dried lacquer instead. Such cases are numerous: writing Yuzhu as Weirui, Rush Xiang as Xunlu, Tianma as Duyao Cao, human milk as Pantao Jiu, pigeon droppings as Zuopanlong, and hearth soil as Fulonggan. Although ancient names exist in medical texts, usage should be popularized for clarity. If one seeks novelty and displays eccentricity, causing confusion, how can errors be avoided in critical moments? Furthermore, some physicians are skilled in cursive script. While patients may not recognize the handwriting in case records, which is less critical, pharmacy staff certainly cannot all read cursive script. Careless individuals may approximate the prescription and cause delays, while cautious ones may inquire repeatedly, prolonging the illness. Is it possible to agree among colleagues that prescriptions should be written clearly, and drug names should be universally understood? Additionally, regarding herbal guides (Yao Yin): ginger is often specified as "several slices," Centella asiatica (Dengxin) as "several strands," bamboo leaves and orange leaves as "several segments," scallion tubes and lotus stems as "several inches." I argue that slices vary in thickness, roots in length, segments in size, and inches in thickness. All such specifications must be standardized by weight (Fen/Liang). Moreover, patients should be instructed to decoct each herb in separate vessels and not share them with others. Otherwise, if one vessel contains attacking/clearing herbs, another tonifying, one cooling, and another warming, it is like brewing tea in a wine pot: although it won't intoxicate, the wine flavor will remain. This view appears occasionally in *Yuan Ti Ji*. I believe it resonates with my own thoughts, so I have excerpted and appended it here.