在《易》先天图KT 在上在南，后天图KT ，在下在西北，与《内经》之旨正合，体用互呈，生成供着，人身
一小天地，岂不信哉？《系辞》释先天圆图云∶“数往者顺，知来者逆。”“数往者顺”，即后天之用，五行相生之谓，《内
经》人寿可得百年之说也；“知来者逆”，即反五行之相克者为相生，轩岐治病之秘旨也。从后天图经逆到先天图位，便
是金丹大道，攒簇五行作用。余尝言人须到得半个神仙身分，方当得起名医二字，实非浪语。
凡大疫之年，多有难识之症，医者绝无把握，方药杂投，夭枉不少，要得其总诀，当就三年中司天在泉，推气候之
相乖者在何处，再合本年之司天在泉求之，以此用药，虽不中，不远矣。
读《素问》耳兼心、肾，与《灵枢》合看，则又兼肺，可见每窍皆兼五行，如天地之互相入者。
喻江西才宏笔肆，专以大言欺人，惟论温则自呈败缺不少，人不知其牵混也，温、瘟二症，绝无界限，使后学亦往
往混读，而不甚分明，余故于此三致意焉。
长沙夫子用阿胶，何曾云炒，后人画蛇添足耳。阿胶之用，专为济水伏流也，炒之济水何在哉？
“伤寒脉浮滑，此表有热，里有寒”。表之热、寒之用，里之寒、热之体。言热病本于寒，寒既病而为热矣，则体用
皆热也，汉之文法如此。
“妇人手少阴脉动甚者，妊子也”。“阴搏阳别，谓之有子”。手少阴脉盛，是宜妊子之象，及笄之子，亦有之者，
过此不得，亢极为病，比比然也。若阴搏阳别，已有子也。一句虚看，一句实看，方是女子尺脉常盛，寸脉常虚。此言
阳别者，犹云与平日之脉有别，至是而寸脉亦觉洪滑，故云少阴脉动甚者妊子也。
《内经》梦事，虽分脏腑阴阳，大要总系心、肝两脏为主，何也？未有神魂静而梦寐颠倒者也。
在《易经》先天图中，乾卦位于上方和南方；后天图中，坤卦位于下方和西北方，这与《黄帝内经》的宗旨完全吻合。体与用相互呈现，生成万物供人瞻仰，人身即是一个小天地，难道不是确实如此吗？《系辞传》解释先天圆图说：“推究过去是顺行，预知未来是逆推。”“推究过去是顺行”，指的是后天之用，也就是五行相生的规律，《黄帝内经》中关于人类寿命可达百岁的说法即是基于此；“预知未来是逆推”，指的是逆转五行相克的规律而使其转化为相生，这是轩辕黄帝和岐伯治病的神秘宗旨。从后天图的方位逆向推导至先天图的方位，就是金丹大道，即攒簇五行（将五行之气汇聚调和）的作用。我曾说过，人必须达到半个神仙的境界，才配得上“名医”这两个字，这绝非空话。
凡是发生大瘟疫的年份，往往有很多难以辨识的病证，医生完全没有把握，胡乱投药，导致夭折枉死者不少。要掌握其中的总诀，应当考察三年中司天（主管上半年气候的客气）和在泉（主管下半年气候的客气），推算气候失常的地方在哪里，再结合本年的司天和在泉来综合判断，根据这些来用药，虽然不一定完全准确，但也相差无几了。
研读《素问》时，耳朵听的同时用心、肾去领会；结合《灵枢》一起看，则又兼及肺，可见每个感官窍穴都兼具五行属性，就像天地之间互相渗透一样。
喻嘉言（江西人）才华宏大，笔势放纵，专门用夸大其词的话欺骗人，唯独在论述温病时暴露出不少缺陷，人们不知道他牵强附会。温病（温热性疾病）和瘟病（瘟疫性传染病）这两类病症，根本没有明确的界限，使得后学者也常常混淆阅读，分辨得不是很清楚，所以我对此再三强调注意。
长沙太守张仲景在使用阿胶时，何曾说过要炒制呢？这是后人画蛇添足罢了。阿胶的使用，专门是为了济水伏流（指阿胶源自东阿井水，具有滋阴潜阳之效，此处借喻其深层滋养作用），如果炒制了，济水的特性何在呢？
“伤寒脉浮滑，这是表有热，里有寒”。这里的表之热、寒是指用的表现，里之寒、热是指体的本质。意思是说热病的本源在于寒，寒邪既然发病并转化为热了，那么体和用就都是热了，这是汉代文章的写法。
“妇女手少阴脉跳动明显的，是怀孕的迹象”。“尺脉搏动有力且与寸脉有别，称为怀孕”。手少阴脉旺盛，是适宜怀孕的征象，即使是未出嫁的女子，也有这种情况，超过这个限度不得怀孕，若亢盛至极就会变成疾病，这样的情况比比皆是。如果是“阴搏阳别”，则是已经怀孕了。这一句要虚看，这一句要实看，这才是女子尺脉常盛、寸脉常虚的道理。这里说的“阳别”，意思是说与平时的脉象有所不同，到了这个时候，寸脉也觉得洪大滑利，所以说手少阴脉跳动明显的是怀孕。
In the Qianxian (Prior Heaven) diagram of the *Yijing* (Classic of Changes), the Qian trigram is located above and in the south; in the Hou Tian (Posterior Heaven) diagram, the Kun trigram is located below and in the northwest. This aligns perfectly with the principles of the *Huangdi Neijing* (Yellow Emperor's Inner Canon). The Ti (substance/essence) and Yong (function/application) present each other mutually, generating and sustaining all things for observation. The human body is a microcosm of heaven and earth; is this not truly so? The *Xici Zhuan* (Commentary on the Appended Phrases) explains the Qianxian round diagram: "Counting the past proceeds forward; knowing the future proceeds backward." "Counting the past proceeds forward" refers to the function of the Posterior Heaven, which is the generation cycle of the Five Phases (Wu Xing); the theory in the *Neijing* that human life can reach a hundred years is based on this. "Knowing the future proceeds backward" refers to reversing the overcoming cycle of the Five Phases to transform it into a generating cycle; this is the secret principle of treatment by Xuanyuan (the Yellow Emperor) and Qibo. Moving from the positions of the Posterior Heaven diagram backward to those of the Qianxian diagram constitutes the Great Dao of Golden Elixir, which is the function of gathering and clustering the Five Phases. I have often said that one must attain the status of half an immortal to deserve the title of "Famous Physician"; this is certainly not idle talk.
In years of major epidemics, there are often difficult-to-identify syndromes. Physicians lack certainty and indiscriminately administer prescriptions, resulting in many premature deaths. To grasp the general key, one should examine the Sitian (Chief Qi governing the first half of the year) and Zaiquan (Subordinate Qi governing the second half of the year) over a three-year cycle, deducing where the climatic anomalies lie, and then combine this with the Sitian and Zaiquan of the current year. Medication prescribed based on this analysis, while not necessarily perfect, will be close to correct.
When studying the *Suwen* (Basic Questions), one listens with the ears but comprehends with the heart and kidneys; when reading it together with the *Lingshu* (Spiritual Pivot), one also engages the lungs. This shows that each sensory orifice encompasses the Five Phases, just as heaven and earth permeate each other.
Yu Jia Yan (from Jiangxi) possessed great talent and a liberal writing style, specifically deceiving people with exaggerated claims. However, his discussions on Warm Diseases (Wen Bing) reveal numerous flaws, though people fail to recognize his forced associations. There is no clear boundary between Wen diseases (warmth-related illnesses) and Wen diseases (plague-related infectious diseases), causing later students to often confuse them without clear distinction. Therefore, I emphasize this point repeatedly here.
Zhang Zhongjing, the Prefect of Changsha, never mentioned stir-frying Ejiao (Donkey-hide Gelatin). This was merely adding feet to a snake (doing something superfluous) by later generations. The use of Ejiao is specifically intended to nourish the deep, subterranean waters (metaphorically referring to its ability to nourish Yin and anchor Yang); if stir-fried, where would the properties of these deep waters remain?
"In cold damage, if the pulse is floating and slippery, this indicates heat on the exterior and cold on the interior." Here, the heat and cold of the exterior refer to their functional manifestations, while the cold and heat of the interior refer to their substantial nature. It means that the root of heat disease lies in cold; once the cold pathogen manifests and transforms into heat, both substance and function become hot. This is the literary style of the Han dynasty.
"If the pulse of the Hand Shaoyin channel beats strongly in women, she is pregnant." "If the Yin pulse beats forcefully and differs distinctly from the Yang pulse, it is called pregnancy." A vigorous Hand Shaoyin pulse is a sign suitable for pregnancy; even unmarried girls may exhibit this. If this condition persists beyond the appropriate time without conception, excessive hyperactivity becomes pathological, a situation seen frequently. If the Yin pulse beats forcefully and differs distinctly, pregnancy has already occurred. One sentence should be interpreted loosely (referring to normal physiological variations), and the other strictly (referring to pathological or specific signs). This reflects the norm that women's Chixi (Cun Cun) pulses are often strong at the Chi position and weak at the Cun position. The phrase "Yang differs" means different from the usual pulse pattern; at this time, the Cun pulse also feels surging and slippery, hence the statement that a strong beating of the Shaoyin pulse indicates pregnancy.
Regarding dreams in the *Neijing*, although they are categorized by Zang-Fu organs and Yin-Yang, the main focus is always on the Heart and Liver. Why? Because there is no case where the Shen (Spirit) and Hun (Ethereal Soul) are calm yet the dreams are chaotic.