《外经微言》
概 述
《外经微言》是我们1980年整理古医籍过程中发现的。该书现藏于天津市卫生职工医学院图书馆。本书前无序，后无跋，封皮残缺，印章亦已模糊难办。卷首有“岐伯天师传，山阴陈士铎号远公又号朱华子述”字样，其书末朱题“嘉庆二十年静乐堂书”，其笔体与正文稍异，疑或后人所加。经有关专家鉴定为清代精抄本。经查阅多种图书目录，均未见记载《外经微言》一书，后查《山阴县志》方知陈士铎确有此书行世。
嘉庆八年《山阴县志》：“陈士铎，邑诸生，治病多奇中，医药不受人谢，年八十余卒，所著有《内经素问尚论》、《灵枢新编》，《外经微言》、《本草新编》、《脏腑精鉴》、《脉诀阐微》、《石室秘录》、《辨证录》、《辨证玉函》、《六气新编》、《外科洞天奥旨》、《伤寒四条辨》、《婴孺证治》、《伤风指迷》、《历代医史》、《济世新方》、《琼笈秘录》、《黄庭经注》、《梅花易数》等书行世。”
《外经微言》全书九卷，每卷九篇，共八十一篇专题论述。其中第一卷论述养生、天癸、月经、子嗣、寿天等；第二卷论述经络终始、标本顺逆；第三、四、五卷论述五行生克、脏腑气化；第六、七卷论述五运六气；四时八风；第八卷论述伤寒、温疫；第九卷论述阴阳寒热等。
《外经微言》内容丰富多彩，是一部不可多得的中医理论性著作。其理论基础主要本于《内经》，现将其主要学术思想简介如下。
一、《外经微言》中有很多养生的论述，对中医养生学的发展起到促进作用。如《顺逆探原篇》提出了“逆而顺之必先顺而逆之，绝欲而毋为邪所侵也，守神而毋为境所移也，练气而毋为物所诱也，保精而毋为妖所耗也。服药饵以生其滓，慎吐纳以添其液，慎劳逸以安其髓，节饮食以益其气”的养生方法。在《命根养生篇》篇末附“陈远公曰：精出于水，亦出于水中之火也。精动由于火动，火不动则精安能摇乎。可见精动由于心动也，心动之极，则水火俱动矣，故安心为利精之法也。”着重指出了“精”在人身的重要意义，并申明了“安心”为养精的重要方法。《善养篇》论述了调节阴阳平衡的重要性，并介绍了养阴养阳的方法。综上所述，可知《外经微言》中主要从安心、守神、保精等方面较全面地阐述了养生之道，与《内经》中有关养生的经义可谓相得益彰。
二、《外经微言》中有《肺金篇》、《肝木篇》、《肾水篇》、《心火篇》、《脾土篇》、《胃土篇》等十三篇专门论述五脏六腑的生克关系和宜忌常变的原理，以及脏腑病变的治疗原则，对《内经》五行生克学说有所发展。兹以《肺金篇》为例介绍如下，其云：“少师问曰：肺，金也；脾，土也；土宜生金，有时不能生金者，谓何?歧伯曰：脾胃土旺而肺金强，脾胃土衰而肺金弱，又何疑乎，然而脾胃之气太旺反非肺金所喜者，由于土中火气之过盛也。”简明地论述了脾土和肺金的关系。《肺金篇》又云：“土为肺金之母，火为肺金之贼。肺近火则金气之柔者必销矣，然肺离火则金气之顽者必折矣。所贵微火以通薰肺也。故土中无火不能生肺金之气，而土中多火亦不能生肺金之气也。所以烈火为肺金之所畏，微火为肺所喜。……”进而申明肺金喜土中微火之温煦，而恶烈火之薰灼。《肺金篇》扼要地说明了肺金和肝木在正常、反常两种情况下的相互关系，阐述了肺位居上，易受火刑的道理。并指出：“肺为娇脏，曷禁诸火之威逼乎，金破不鸣，断难免矣。何以白免于灾乎?岐伯曰：仍赖肾子之水以救之，是以肺肾相亲更倍于土金之相爱，以土生金而金难生土，肺生肾而肾能生肺，昼夜之间，肺肾之气实彼此往来，两相通而两相益也。……少师曰：善。请问金化为水，而水不生木者又何谓乎?岐伯曰：水不生木，岂金反生木乎?水不生木者，金受火融之水也，真水生木而融化之水克木矣。”阐述了肺受火刑而致金破不鸣的治疗原则，从而明确了肺与肾的密切关系，并进一步说明了水生木和水克木的道理。可以看出，陈士铎不仅是一个造诣很深的理论家，而且是一个经验丰富的临床家，因为他能灵活地运用五行学说和脏腑气化学说，将《内经》的基础理论和临床的辨证法则熔为一炉，从而阐发了《内经》的有关理论。
三、《外经微言》对《内经》的经络学说及六气学说等论述都有所阐发。
《外经微言·考订经脉篇》云：“雷公曰：脾经若何?岐伯曰：脾乃土脏，其性湿……其脉起于足之大趾端，故又曰足太阴也，脾脉既起于足下，下必升上，由足大趾内侧肉际过横骨后，上内踝前廉，上踹内，循胫骨后，交出厥阴之前，乃入肝经之路也。夫肝木克脾，宜为脾之所畏，何故脉反通于肝?不知肝虽克土，而木亦能成土，土无木气之通，则土少发生之气，所以畏肝又未尝不喜肝也。……脾与胃为表里，脾内而胃外，脾为胃所包，故络于胃，脾得胃气，则脾之气始能上升，故脉亦随之上膈，趋喉咙而至舌本，以舌本为心之苗，而脾为心之子，子母之气自相通而不相隔也，然而舌为心之外窍，非心之内庭也。脾之脉虽至于舌，而终未至于心，故其支又行，借胃之气，从胃中中脘之外上膈，而脉通于膻中之分，上交于手少阴心经，于亲母之象也。”以上论述则是在《灵枢·经脉篇》的基础上，用脏腑经络气化学说进一步阐述经脉循行络属的原理。
据《辨证录·凡例》：“岐天师传书甚富，而《外经》一篇尤奇，篇中秘奥，皆采之《外经》，精鉴居多，非无本之学也。铎晚年尚欲笺释爱外经》，以求正于大雅君子也。”由此可知《外经微言》是陈士铎晚年在医学理论上集大成的著作，其中八十一篇专题论述，每篇各有特色，分别从不同的角度阐发了《内经》的理论，是学习和研究中医学不可多得的参考资料，值得我们深入探讨。
目 录
一卷
救母篇 红铅损益篇 初生微论篇 骨阴篇
二卷
经气本标篇 脏腑阐微篇 考订经脉篇 包络配腑篇
三卷
四卷
五卷
表微篇 呼吸篇 脉动篇 瞳子散大篇
六卷
七卷
四时六气异同篇 司天在泉分合篇 从化篇 冬夏火热篇
八卷
八风命名篇 太乙篇 亲阳亲阴篇 异传篇 伤寒知变篇
伤寒异同篇 风寒殊异篇 阴寒格阳篇 春温似疫篇
九卷
补泻阴阳篇 善养篇 亡阴亡阳篇 昼夜轻重篇 解阳解阴篇
真假疑似篇 从逆窥源篇 移寒篇 寒热舒肝篇
外经微言一卷
阴阳颠倒篇
黄帝闻广成子窈窈冥冥之旨，叹广成子之谓天矣。退而夜思，尚有未获。遣鬼臾区问于岐伯天师曰：帝问至道于广成子，广成子曰：至道之精，窈窈冥冥；至道之极，昏昏默默。无视无听，抱神以静，形将自正。必静必清，无劳汝形，无摇汝精，无思虑营营，乃可以长生。目无所见，耳无所闻，心无所知，汝神将守汝形，形乃长生。慎汝内，闭汝外，多知为败。我为汝遂于大明之上矣，至彼至阳之原也。为汝入于窈冥之门矣，至彼至阴之原也。天地有官，阴阳有藏，慎守汝身，物将自壮。我守其一，以处其和，故身可以不老也。天师必知厥义，幸明晰之。岐伯稽首奏曰：大哉言乎，非吾圣帝安克闻至道哉。帝明知故问，岂欲传旨于万祀乎，何心之仁也!臣愚，何足知之。然仁圣明问，敢备述以闻。窈冥者，阴阳之谓也。昏默者，内外之词也。视听者，耳目之语也。至道无形而有形，有形而实无形。无形藏于有形之中，有形化于无形之内，始能形与神全，精与神合乎。鬼臾区曰：诺，虽然，师言微矣，未及其妙也。岐伯曰：乾坤之道，不外男女。男女之道，不外阴阳。阴阳之道，不外顺逆。顺则生，逆则死也。阴阳之原，即颠倒之术也。世人皆顺生，不知顺之有死；皆逆死，不知逆之有生，故未老先衰矣。广成子之教示帝行颠倒之术也。鬼臾区赞曰：何言之神乎。虽然，请示其原。岐伯曰：颠倒之术，即探阴阳之原乎。窈冥之中有神也，昏默之中有神也，视听之中有神也。探其原而守神，精不摇矣。探其原而保精，神不驰矣。精固神全，形安能敝乎。鬼臾区覆奏帝前。帝曰：俞哉，载之《外经》，传示臣工，使共闻至道，同游于无极之野也。
陈士铎曰：此篇帝问而天师答之，乃首篇之论也。问不止黄帝，而答止天师者，帝引天师之论也。帝非不知阴阳颠倒之术，明知故问，亦欲尽人皆知广成子之教也。
（凌波按：陈士铎受金丹诀，故能发扬此种至道，若在他人看来当然等于空谈。惟受道者且能切实行于己身者，能语斯言。诸位学医的同志，如果没有学过仙，不管你医经背得如何流利，总于此等道理不可能弄懂。于是知世上之事，有可书传，有可口传，有只可心传，于是不再拘于书本，进入无我境界，方可谓善读书者。）
顺逆探原篇
伯高太师问于岐伯曰：天师言颠倒之术，即探阴阳之原也，其旨奈何?岐伯不答，再问曰，唯唯三问。岐伯叹曰：吾不敢隐矣。夫阴阳之原者，即生克之道也。颠倒之术者，即顺逆之理也。知颠倒之术，即可知阴阳之原矣。伯高曰：阴阳不同也。天之阴阳，地之阴阳，人身之阴阳，男女之阴阳，何以探之哉?岐伯曰：知其原亦何异哉!伯高曰：请显言其原。岐伯曰：五行顺生不生，逆死不死。生而不生者，金生水而克水，水生木而克木；，木生火而克火，火生土而克土，土生金而克金，此害生于恩也。死而不死者，金克木而生木，木克土而生土，土克水而生水，水克火而生火，火克金而生金，此仁生于义也。夫五行之顺相生而相克，五行之逆不克而不生。逆之至者，顺之至也。伯高曰：美哉言乎。然何以逆而顺之也?岐伯曰：五行之顺，得土而化。五行之逆，得土而神。土以合之，土以成之也。伯高曰：余知之矣。阴中有阳，杀之内以求生乎。阳中有阴，生之内以出死乎。余与帝同游干无极之野也。岐伯曰：逆而顺之，必先顺而逆之。绝欲而毋为邪所侵也，守神而毋为境所移也，练气而毋为物所诱也，保精而毋为妖所耗也。服药饵以生其津，慎吐纳以添其液，慎劳逸以安其髓，节饮食以益其气，其庶几乎。伯高曰：天师教我以原者全矣。岐伯曰：未也，心死则身生，死心之道，即逆之之功也。心过死则身亦不生，生心之道又顺之之功也。顺而不顺，始成逆而不逆乎。伯高曰：志之矣，敢志秘诲哉。
陈士铎曰；伯高之问，亦有为之问也。顺中求逆，逆处求顺，亦死克之门也。今奈何求生于顺乎。于顺处求生，不若于逆处求生之为得也。（此一逆字，知者自知，迷者自迷，诸君自扪其心。知否？）
回天生育篇
雷公问曰：人生子嗣，天命也。岂尽非人事乎?岐伯曰：天命居半，人事居半也。雷公曰：天可回乎?岐伯曰：天不可回，人事则可尽也。雷公曰：请言人事。岐伯曰：男子不能生子者，病有九；女子不能生子者，病有十也。雷公曰：请晰言之。岐伯曰：男子九病者：精寒也，精薄也，气馁也，痰盛也，精涩也，相火过旺也，精不能射也，气郁也，天厌也。女子十病者：胞胎寒也，脾胃冷也，带脉急也，肝气郁也，痰气盛也，相火旺也，肾水衰也，任督病也，膀胱气化不行也，气血虚而不能摄也。雷公曰：然则治之奈何?岐伯曰：精寒者，温其火乎。精薄者，益其髓乎。气馁者，壮其气乎。痰盛者，消其涎乎。精涩者，顺其水乎。火旺者，补其精乎。精不能射者，助其气乎。气郁者，舒其气乎。天厌者，增其势乎，则男子无子而可以有子矣。不可徒益其相火也。胞胎冷者，温其胞胎乎。脾胃冷者，暖其脾胃乎。带脉急者，缓其带脉乎。肝气郁者，开其肝气乎。痰气盛者，消其痰气乎，相火旺者，平其相火乎。肾水衰者，滋其肾水乎。任督病者，理其任督乎。膀胱气化不行者，助其肾气以益膀胱乎。气血不能摄胎者，益其气血以摄胎乎，则女子无子而可以有子矣。不可徒治其胞胎也。雷公曰：天师之言，真回天之法也。然用天师法男女仍不生子奈何?岐伯曰：必夫妇德行交亏也。修德以宜男，岂虚语哉。
陈士铎曰；男无子有九，女无子有十，似乎女多于男也。谁知男女皆一乎，知不一而一者，大约健其脾胃为主，脾胃健而肾亦健矣，何必分男女哉。
天人寿夭篇
《外经微言》
概述
《外经微言》是我们于1980年整理古代医籍过程中发现的。该书现藏于天津市卫生职工医学院图书馆。本书前无序言，后无跋文，封皮残缺，印章也已模糊难以辨认。卷首有“岐伯天师传，山阴陈士铎号远公又号朱华子述”字样，书末朱笔题写“嘉庆二十年静乐堂书”，其笔体与正文稍有不同，怀疑是后人添加的。经有关专家鉴定为清代精抄本。经查阅多种图书目录，均未见记载《外经微言》一书，后来查阅《山阴县志》才得知陈士铎确实有此书流传于世。
嘉庆八年《山阴县志》记载：“陈士铎，本邑诸生（秀才），治病多能奇效，医药不收取病人谢礼，八十多岁去世，所著有《内经素问尚论》、《灵枢新编》，《外经微言》、《本草新编》、《脏腑精鉴》、《脉诀阐微》、《石室秘录》、《辨证录》、《辨证玉函》、《六气新编》、《外科洞天奥旨》、《伤寒四条辨》、《婴孺证治》、《伤风指迷》、《历代医史》、《济世新方》、《琼笈秘录》、《黄庭经注》、《梅花易数》等书流传于世。”
《外经微言》全书共九卷，每卷九篇，共八十一篇专题论述。其中第一卷论述养生、天癸（指肾气盛衰到一定程度时出现的与性机能有关的物质）、月经、子嗣、寿夭（寿命长短）等；第二卷论述经络终始、标本顺逆；第三、四、五卷论述五行生克、脏腑气化（脏腑之气的运动变化）；第六、七卷论述五运六气（中医运气学说中的基本概念）、四时八风（四季和八方之风）；第八卷论述伤寒、温疫（具有强烈传染性的温热病）；第九卷论述阴阳寒热等。
《外经微言》内容丰富多彩，是一部不可多得的中医理论性著作。其理论基础主要源于《黄帝内经》，现将其主要学术思想简介如下。
一、《外经微言》中有很多关于养生的论述，对中医养生学的发展起到了促进作用。如《顺逆探原篇》提出了“逆而顺之必先顺而逆之，绝欲而毋为邪所侵也，守神而毋为境所移也，练气而毋为物所诱也，保精而毋为妖所耗也。服药饵以生其津，慎吐纳以添其液，慎劳逸以安其髓，节饮食以益其气”的养生方法。在《命根养生篇》篇末附有“陈远公曰：精出于水，亦出于水中之火也。精动由于火动，火不动则精安能摇乎。可见精动由于心动也，心动之极，则水火俱动矣，故安心为利精之法也。”着重指出了“精”在人身的重要意义，并申明了“安心”为养精的重要方法。《善养篇》论述了调节阴阳平衡的重要性，并介绍了养阴养阳的方法。综上所述，可知《外经微言》中主要从安心、守神、保精等方面较全面地阐述了养生之道，与《黄帝内经》中有关养生的经义可谓相得益彰。
二、《外经微言》中有《肺金篇》、《肝木篇》、《肾水篇》、《心火篇》、《脾土篇》、《胃土篇》等十三篇专门论述五脏六腑的生克关系和宜忌常变的原理，以及脏腑病变的治疗原则，对《黄帝内经》五行生克学说有所发展。兹以《肺金篇》为例介绍如下，其云：“少师问曰：肺，金也；脾，土也；土宜生金，有时不能生金者，谓何?歧伯曰：脾胃土旺而肺金强，脾胃土衰而肺金弱，又何疑乎，然而脾胃之气太旺反非肺金所喜者，由于土中火气之过盛也。”简明地论述了脾土和肺金的关系。《肺金篇》又云：“土为肺金之母，火为肺金之贼。肺近火则金气之柔者必销矣，然肺离火则金气之顽者必折矣。所贵微火以通薰肺也。故土中无火不能生肺金之气，而土中多火亦不能生肺金之气也。所以烈火为肺金之所畏，微火为肺所喜。……”进而申明肺金喜土中微火之温煦，而恶烈火之薰灼。《肺金篇》扼要地说明了肺金和肝木在正常、反常两种情况下的相互关系，阐述了肺位居上，易受火刑的道理。并指出：“肺为娇脏，曷禁诸火之威逼乎，金破不鸣，断难免矣。何以白免于灾乎?岐伯曰：仍赖肾子之水以救之，是以肺肾相亲更倍于土金之相爱，以土生金而金难生土，肺生肾而肾能生肺，昼夜之间，肺肾之气实彼此往来，两相通而两相益也。……少师曰：善。请问金化为水，而水不生木者又何谓乎?岐伯曰：水不生木，岂金反生木乎?水不生木者，金受火融之水也，真水生木而融化之水克木矣。”阐述了肺受火刑而致金破不鸣的治疗原则，从而明确了肺与肾的密切关系，并进一步说明了水生木和水克木的道理。可以看出，陈士铎不仅是一个造诣很深的理论家，而且是一个经验丰富的临床家，因为他能灵活地运用五行学说和脏腑气化学说，将《黄帝内经》的基础理论和临床的辨证法则熔为一炉，从而阐发了《黄帝内经》的有关理论。
三、《外经微言》对《黄帝内经》的经络学说及六气学说等论述都有所阐发。
《外经微言·考订经脉篇》云：“雷公曰：脾经若何?岐伯曰：脾乃土脏，其性湿……其脉起于足之大趾端，故又曰足太阴也，脾脉既起于足下，下必升上，由足大趾内侧肉际过横骨后，上内踝前廉，上踹内，循胫骨后，交出厥阴之前，乃入肝经之路也。夫肝木克脾，宜为脾之所畏，何故脉反通于肝?不知肝虽克土，而木亦能成土，土无木气之通，则土少发生之气，所以畏肝又未尝不喜肝也。……脾与胃为表里，脾内而胃外，脾为胃所包，故络于胃，脾得胃气，则脾之气始能上升，故脉亦随之上膈，趋喉咙而至舌本，以舌本为心之苗，而脾为心之子，子母之气自相通而不相隔也，然而舌为心之外窍，非心之内庭也。脾之脉虽至于舌，而终未至于心，故其支又行，借胃之气，从胃中中脘之外上膈，而脉通于膻中之分，上交于手少阴心经，于亲母之象也。”以上论述则是在《灵枢·经脉篇》的基础上，用脏腑经络气化学说进一步阐述经脉循行络属的原理。
据《辨证录·凡例》：“岐天师传书甚富，而《外经》一篇尤奇，篇中秘奥，皆采之《外经》，精鉴居多，非无本之学也。铎晚年尚欲笺释爱外经》，以求正于大雅君子也。”由此可知《外经微言》是陈士铎晚年在医学理论上集大成的著作，其中八十一篇专题论述，每篇各有特色，分别从不同的角度阐发了《黄帝内经》的理论，是学习和研究中医学不可多得的参考资料，值得我们深入探讨。
目 录
一卷
救母篇 红铅损益篇 初生微论篇 骨阴篇
二卷
经气本标篇 脏腑阐微篇 考订经脉篇 包络配腑篇
三卷
四卷
五卷
表微篇 呼吸篇 脉动篇 瞳子散大篇
六卷
七卷
四时六气异同篇 司天在泉分合篇 从化篇 冬夏火热篇
八卷
八风命名篇 太乙篇 亲阳亲阴篇 异传篇 伤寒知变篇
伤寒异同篇 风寒殊异篇 阴寒格阳篇 春温似疫篇
九卷
补泻阴阳篇 善养篇 亡阴亡阳篇 昼夜轻重篇 解阳解阴篇
真假疑似篇 从逆窥源篇 移寒篇 寒热舒肝篇
外经微言一卷
阴阳颠倒篇
黄帝听闻广成子深奥玄妙的宗旨，赞叹广成子可以说是通达天道了。退朝后夜间思考，仍有未领悟之处。派遣鬼臾区向岐伯天师问道：帝向广成子询问至道（最高深的道理），广成子说：至道的精髓，深远幽暗；至道的极致，昏暗沉默。不看不听，抱持精神保持宁静，形体自然端正。必须安静清明，不要劳累你的形体，不要动摇你的精气，不要思虑纷扰，才可以长生。眼睛看不见，耳朵听不到，心里没有知识，你的精神将守护你的形体，形体才能长生。谨慎你的内心，关闭你的外窍，多知会败坏身体。我为你达到光明之上，到达那至阳的本原。我为你进入幽暗之门，到达那至阴的本原。天地有官职，阴阳有收藏，谨慎守护你的身体，万物自然强壮。我守住其一，处于和谐之中，所以身体可以不衰老。天师必定知道其中的意义，希望明晰它。岐伯叩头奏报说：话说得真好啊，如果不是我们圣明的皇帝怎能听到至道呢？皇帝明知故问，难道是想将旨意传给万代吗，多么仁慈的心啊！臣愚笨，哪里值得知道这些。然而仁圣明察的提问，敢详细陈述来听闻。幽暗，就是阴阳的意思。昏默，就是内外的词汇。视听，就是耳目的语言。至道无形而有形，有形而实无形。无形藏在有形之中，有形化于无形之内，才能形与神俱全，精与神合乎。鬼臾区说：是的，虽然如此，老师的话微妙，还没到妙处。岐伯说：乾坤的道理，不外乎男女。男女的道理，不外乎阴阳。阴阳的道理，不外乎顺逆。顺则生，逆则死。阴阳的本原，就是颠倒的技术。世人都顺着生，不知道顺中有死；都逆着死，不知道逆中有生，所以未老先衰。广成子的教导皇帝实行颠倒的技术。鬼臾区称赞说：话说得真神奇啊。虽然如此，请示它的本原。岐伯说：颠倒的技术，就是探究阴阳的本原吗？幽暗中有神，昏默中有神，视听中有神。探究它的本原而守护神，精就不动摇。探究它的本原而保精，神就不驰散。精固神全，形体怎么能败坏呢？鬼臾区回复奏报在皇帝面前。皇帝说：好啊，记载在《外经》中，传达给臣工，使他们共同听闻至道，一同遨游在无边的旷野。
陈士铎说：这一篇是皇帝问而天师回答，是首篇的论述。问的不止黄帝，而回答只限于天师，是皇帝引用天师的论述。皇帝不是不知道阴阳颠倒的技术，明知故问，也是想让所有人都知道广成子的教导。
（凌波按：陈士铎接受金丹诀，所以能发扬这种至道，若在他人看来当然等于空谈。只有修道的人并且能在自己身上切实实行的人，才能说这样的话。各位学医的同志，如果没有学过仙道，不管你医经背得如何流利，总于此等道理不可能弄懂。于是知道世上之事，有的可以书写传授，有的可以口头传授，有的只能用心传授，于是不再拘泥于书本，进入无我的境界，才可以称为善于读书的人。）
顺逆探原篇
伯高太师向岐伯问道：天师说颠倒的技术，就是探究阴阳的本原，其中的旨意是什么？岐伯不回答，再问，连问三次。岐伯叹息说：我不敢隐瞒了。阴阳的本原，就是生克的道理。颠倒的技术，就是顺逆的道理。知道颠倒的技术，就可以知道阴阳的本原了。伯高说：阴阳是不同的。天的阴阳，地的阴阳，人体的阴阳，男女的阴阳，怎么探究呢？岐伯说：知道它们的本原又有什么不同呢？伯高说：请明确说出它的本原。岐伯说：五行顺着生却不生，逆着死却不死。生而不生的，金生水而克水，水生木而克木；木生火而克火，火生土而克土，土生金而克金，这是害生于恩。死而不死的，金克木而生木，木克土而生土，土克水而生水，水克火而生火，火克金而生金，这是仁生于义。五行的顺相生而相克，五行的逆不克而不生。逆到了极点，就是顺到了极点。伯高说：话说得好啊。然而怎么逆而顺呢？岐伯说：五行的顺，得到土而转化。五行的逆，得到土而神奇。土来合它，土来成就它。伯高说：我知道了。阴中有阳，在杀伐之内寻求生机吗。阳中有阴，在生发之内走出死亡吗。我和皇帝一同遨游在无边的旷野。岐伯说：逆而顺之，必须先顺而逆之。断绝欲望而不被邪气侵犯，守护精神而不被环境改变，练习气息而不被外物诱惑，保精而不被妖孽消耗。服用药物来产生津液，谨慎吐纳来增添体液，谨慎劳逸来安定骨髓，节制饮食来益气，大概就这样吧。伯高说：天师教给我的根本完全了。岐伯说：还没有，心死则身生，死心的道理，就是逆的功效。心过于死则身也不生，生心的道理又是顺的功效。顺而不顺，才开始成为逆而不逆吗。伯高说：记住了，敢记住这秘密的教诲。
陈士铎说：伯高的问，也是有目的的问。顺中求逆，逆处求顺，也是死克之门。现在怎么在顺中求生呢。在顺处求生，不如在逆处求生更为得当。（这一个逆字，知道的自己知道，迷惑的自己迷惑，诸位自己扪心自问。知道吗？）
回天生育篇
雷公问道：人生子嗣，是天命。难道完全不靠人事吗？岐伯说：天命占一半，人事占一半。雷公说：天可以挽回吗？岐伯说：天不可以挽回，人事则可以尽力。雷公说：请说说人事。岐伯说：男子不能生子，有病有九种；女子不能生子，有病有十种。雷公说：请详细说明。岐伯说：男子九病：精寒，精薄，气馁，痰盛，精涩，相火过旺，精不能射，气郁，天厌。女子十病：胞胎寒，脾胃冷，带脉急，肝气郁，痰气盛，相火旺，肾水衰，任督病，膀胱气化不行，气血虚而不能摄。雷公说：那么治疗怎么办？岐伯说：精寒的，温其火。精薄的，益其髓。气馁的，壮其气。痰盛的，消其涎。精涩的，顺其水。火旺的，补其精。精不能射的，助其气。气郁的，舒其气。天厌的，增其势，那么男子无子而可以有子。不可以徒增其相火。胞胎冷的，温其胞胎。脾胃冷的，暖其脾胃。带脉急的，缓其带脉。肝气郁的，开其肝气。痰气盛的，消其痰气，相火旺的，平其相火。肾水衰的，滋其肾水。任督病的，理其任督。膀胱气化不行的，助其肾气以益膀胱。气血不能摄胎的，益其气血以摄胎，那么女子无子而可以有子。不可以徒治其胞胎。雷公说：天师的话，真是回天的方法。然而用天师法男女仍不生子怎么办？岐伯说：必定是夫妇德行交亏。修德以宜男，难道是虚话吗。
陈士铎说：男无子有九，女无子有十，似乎女多于男。谁知男女皆一，知道不一而一，大约健其脾胃为主，脾胃健而肾亦健，何必分男女呢。
天人寿夭篇
Waijing Weiyan (Secrets of the External Classic)
Overview
Waijing Weiyan was discovered during our collation of ancient medical texts in 1980. The book is currently housed in the library of Tianjin Medical College for Health Workers. The book lacks a preface and an epilogue; the cover is damaged, and the seals are blurred and difficult to identify. At the beginning of the scroll, there is an inscription: "Transmitted by Heavenly Master Qibo, narrated by Chen Shiduo of Shanyin, courtesy name Yuangong, also known as Zhu Huazi." At the end of the book, there is a red ink inscription: "Jingle Hall Book, 20th Year of Jiaqing," which differs slightly in handwriting from the main text, suspected to be added by later generations. It has been authenticated by relevant experts as a fine copy from the Qing Dynasty. After consulting various bibliographies, no record of Waijing Weiyan was found. Later, upon checking the *Shanyin County Annals*, it was confirmed that Chen Shiduo indeed had this book circulating.
*Shanyin County Annals* (8th Year of Jiaqing): "Chen Shiduo, a local scholar (Xiucai), treated diseases with many miraculous effects, did not accept gifts for his medicine, died in his eighties, and left behind works such as *Neijing Suwen Shanglun*, *Lingshu Xinbian*, *Waijing Weiyan*, *Bencao Xinbian*, *Zangfu Jingjian*, *Mijue Chanwei*, *Shishi Milu*, *Bianzheng Lu*, *Bianzheng Yukan*, *Liuxin Xinbian*, *Waike Dongtian Aozhi*, *Shanghan Sitiao Bian*, *Yingru Zhengzhi*, *Shangfeng Zhimi*, *Lidai Yishi*, *Jishi Xin Fang*, *Qiongji Milu*, *Huangting Jing Zhu*, *Meihua Yishu*, among others, which are circulating in the world."
*Waijing Weiyan* consists of nine volumes, each containing nine chapters, totaling eighty-one special discussions. Volume One discusses health preservation (Yangsheng), Tiangui (substances related to sexual function arising from kidney Qi), menstruation, offspring, and longevity or premature death; Volume Two discusses the beginning and end of meridians, and the principles of following or reversing root and branch; Volumes Three, Four, and Five discuss the generation and restriction of the Five Elements, and the Qi transformation of Zang-Fu organs; Volumes Six and Seven discuss the Five Movements and Six Qi, and the winds of four seasons and eight directions; Volume Eight discusses Cold Damage (Shanghan) and Warm Epidemics; Volume Nine discusses Yin-Yang, cold, and heat.
*Waijing Weiyan* is rich in content and is a rare theoretical work of Traditional Chinese Medicine (TCM). Its theoretical foundation is mainly derived from the *Huangdi Neijing* (Yellow Emperor's Inner Canon). Here is a brief introduction to its main academic thoughts.
First, *Waijing Weiyan* contains many discussions on health preservation, promoting the development of TCM health science. For example, the chapter *Shunni Tan Yuan* proposes health methods such as "To reverse and then follow, one must first follow and then reverse; abstain from desires so as not to be invaded by pathogens, guard the Spirit (Shen) so as not to be moved by circumstances, practice Qi so as not to be tempted by things, preserve Essence (Jing) so as not to be depleted by demons. Take medicinal herbs to generate fluids, be cautious with breathing exercises to add body fluids, be cautious with labor and rest to stabilize marrow, regulate diet to benefit Qi." At the end of the chapter *Gen Gen Yangsheng*, there is an addition by Chen Yuangong: "Essence comes from water, but also from the fire within water. Essence moves because fire moves; if fire does not move, how can essence shake? Thus, essence moves because the heart moves. When the heart moves to the extreme, both water and fire move. Therefore, calming the heart is the method to benefit essence." This emphasizes the importance of "Essence" in the human body and clarifies that "calming the heart" is a key method for nourishing essence. The chapter *Shan Yang* discusses the importance of regulating the balance of Yin and Yang and introduces methods for nourishing Yin and Yang. In summary, *Waijing Weiyan* comprehensively expounds the way of health preservation mainly from aspects of calming the heart, guarding the spirit, and preserving essence, complementing the canonical meanings of health preservation in the *Huangdi Neijing*.
Second, *Waijing Weiyan* includes thirteen chapters such as *Fei Jin Pian* (Chapter on Lung Metal), *Gan Mu Pian* (Chapter on Liver Wood), *Shen Shui Pian* (Chapter on Kidney Water), *Xin Huo Pian* (Chapter on Heart Fire), *Pi Tu Pian* (Chapter on Spleen Earth), and *Wei Tu Pian* (Chapter on Stomach Earth), specifically discussing the generating and restricting relationships among the Zang-Fu organs, the principles of their appropriate taboos and changes, and the treatment principles for Zang-Fu pathologies. This develops the theory of the generation and restriction of the Five Elements in the *Huangdi Neijing*. Taking *Fei Jin Pian* as an example: "Shaoshi asked: The Lung is Metal; the Spleen is Earth. Earth should generate Metal, yet sometimes it cannot generate Metal. Why? Qibo said: When Spleen-Stomach Earth is prosperous, Lung Metal is strong; when Spleen-Stomach Earth is weak, Lung Metal is weak. What doubt is there? However, if the Qi of Spleen-Stomach is too prosperous, it is not what Lung Metal likes, due to the excess of Fire Qi within the Earth." This concisely discusses the relationship between Spleen Earth and Lung Metal. *Fei Jin Pian* further states: "Earth is the mother of Lung Metal, Fire is the thief of Lung Metal. If the Lung is close to Fire, the softness of Metal Qi will surely melt; however, if the Lung is separated from Fire, the stubbornness of Metal Qi will surely break. What is precious is slight Fire to gently warm the Lung. Therefore, without Fire in Earth, it cannot generate Lung Metal Qi, and with too much Fire in Earth, it also cannot generate Lung Metal Qi. Thus, fierce Fire is feared by Lung Metal, while slight Fire is liked by the Lung..." This clarifies that Lung Metal likes the warmth of slight Fire in Earth and dislikes the scorching of fierce Fire. *Fei Jin Pian* briefly explains the mutual relationship between Lung Metal and Liver Wood in normal and abnormal situations, elaborating on why the Lung, located superiorly, is easily affected by Fire punishment. It points out: "The Lung is a delicate organ, how can it withstand the coercion of various Fires? If Metal breaks, it cannot sound; this is inevitable. How can it avoid disaster? Qibo said: It still relies on the Water of the Kidney (Son) to save it. Thus, the intimacy between Lung and Kidney is even greater than the love between Earth and Metal. Earth generates Metal, but Metal hardly generates Earth; Lung generates Kidney, and Kidney can generate Lung. Between day and night, the Qi of Lung and Kidney actually circulates between them, mutually connecting and benefiting each other... Shaoshi said: Good. I ask: Metal transforms into Water, yet Water does not generate Wood. What does this mean? Qibo said: If Water does not generate Wood, does Metal generate Wood instead? The reason Water does not generate Wood is that it is Water melted by Fire [from Metal]; True Water generates Wood, but melted Water restricts Wood." This expounds the treatment principle for Lung being affected by Fire leading to broken Metal unable to sound, thereby clarifying the close relationship between Lung and Kidney, and further explaining the principles of Water generating Wood and Water restricting Wood. It can be seen that Chen Shiduo was not only a profound theorist but also an experienced clinician, as he could flexibly apply the theory of the Five Elements and the theory of Zang-Fu Qi transformation, integrating the basic theory of the *Huangdi Neijing* with clinical differentiation rules, thereby elucidating the relevant theories of the *Huangdi Neijing*.
Third, *Waijing Weiyan* elaborates on the meridian theory and the Six Qi theory of the *Huangdi Neijing*.
*Waijing Weiyan · Kaoding Jingmai Pian* states: "Leigong asked: How is the Spleen Meridian? Qibo said: The Spleen is an Earth organ, its nature is dampness... Its meridian starts at the tip of the big toe of the foot, hence it is also called the Foot Taiyin. Since the Spleen meridian starts from below the foot, it must ascend. From the medial fleshy margin of the big toe, passing behind the transverse bone, ascending to the front edge of the medial malleolus, up inside the calf, following behind the tibia, crossing out before Jueyin, it enters the path of the Liver Meridian. Wood (Liver) restricts Earth (Spleen), so it should be feared by the Spleen. Why does the meridian connect to the Liver? One does not know that although Liver Wood restricts Earth, Wood can also complete Earth. Without the passage of Wood Qi, Earth lacks the Qi of growth. So, fearing the Liver, it also enjoys the Liver... The Spleen and Stomach are interior-exterior pairs; the Spleen is interior and the Stomach exterior. The Spleen is wrapped by the Stomach, thus connecting to the Stomach. When the Spleen obtains Stomach Qi, the Qi of the Spleen can rise. Thus, the meridian follows it up through the diaphragm, towards the throat, reaching the root of the tongue. Since the root of the tongue is the sprout of the Heart, and the Spleen is the son of the Heart, the Qi of father and son naturally connects without separation. However, the tongue is the external orifice of the Heart, not the inner court. Although the Spleen meridian reaches the tongue, it ultimately does not reach the Heart. Thus, its branch travels again, borrowing the Qi of the Stomach, from outside the Zhongwan point in the Stomach, up through the diaphragm, and the meridian connects to the area of Danzhong, intersecting upward with the Hand Shaoyin Heart Meridian, resembling the image of honoring the mother." The above discussion, based on the *Lingshu · Jingmai Pian*, uses the theory of Zang-Fu and meridian Qi transformation to further elaborate on the principles of meridian circulation and connection.
According to the *Fanli* (General Principles) of *Bianzheng Lu*: "Heavenly Master Qibo transmitted many books, and the *Waijing* chapter is particularly strange. The secrets in the chapters are mostly collected from the *Waijing*, with many precise judgments, not a learning without roots. In my late years, I still wished to annotate *Waijing* to seek correction from elegant gentlemen." From this, it is known that *Waijing Weiyan* is Chen Shiduo's culmination of medical theory in his later years. The eighty-one special discussions, each with its own characteristics, elucidate the theory of the *Huangdi Neijing* from different angles. It is a rare reference material for studying TCM and deserves in-depth exploration.
Table of Contents
Volume One
Yin Yang Diandao Pian (Chapter on Reversal of Yin and Yang)
Shunni Tan Yuan Pian (Chapter on Exploring the Origin of Following and Reversing)
Huitian Shengyu Pian (Chapter on Restoring Heaven and Fertility)
Tianren Shouyao Pian (Chapter on Longevity and Premature Death of Heaven and Man)
Gen Gen Yangsheng Pian (Chapter on Nourishing Life Root)
Jiumu Pian (Chapter on Saving the Mother)
Hongqian Sunyi Pian (Chapter on Benefits and Detriments of Red Lead)
Chusheng Weilun Pian (Chapter on Brief Discussion of Newborns)
Guyin Pian (Chapter on Bone Yin)
Volume Two
Goujing Shouren Pian (Chapter on Conception and Pregnancy)
Shesheng Pian (Chapter on Social Birth)
Tianyan Huoshuai Pian (Chapter on Heavenly Disfavor and Fire Decline)
Jingmai Xiangxing Pian (Chapter on Mutual Movement of Meridians)
Jingmai Zhongshi Pian (Chapter on Beginning and End of Meridians)
Jingqi Benbiao Pian (Chapter on Root and Branch of Meridian Qi)
Zangfu Chanwei Pian (Chapter on Elaborating Secrets of Zang-Fu)
Kaoding Jingmai Pian (Chapter on Verifying Meridians)
Baoluo Peifu Pian (Chapter on Matching Pericardium with Fu Organs)
Volume Three
Danfu Mingming Pian (Chapter on Naming the Gallbladder Organ)
Rendu SiSheng Pian (Chapter on Life and Death of Ren and Du)
Yinyang Erqiao Pian (Chapter on Yin and Yang Qiao)
Qiheng Pian (Chapter on Extraordinary)
Xiaoluo Pian (Chapter on Small Collaterals)
Fei Jin Pian (Chapter on Lung Metal)
Gan Mu Pian (Chapter on Liver Wood)
Shen Shui Pian (Chapter on Kidney Water)
Xin Huo Pian (Chapter on Heart Fire)
Volume Four
Pi Tu Pian (Chapter on Spleen Earth)
Wei Tu Pian (Chapter on Stomach Earth)
Baoluo Huo Pian (Chapter on Pericardium Fire)
Sanjiao Huo Pian (Chapter on Sanjiao Fire)
Dan Mu Pian (Chapter on Gallbladder Wood)
Pangguang Shui Pian (Chapter on Bladder Water)
Dachang Jin Pian (Chapter on Large Intestine Metal)
Xiaochang Huo Pian (Chapter on Small Intestine Fire)
Mingmen Zhenhuo Pian (Chapter on True Fire of Gate of Vitality)
Volume Five
Mingmen Jingzhu Pian (Chapter on Main Meridian of Gate of Vitality)
Wuxing Shengke Pian (Chapter on Generation and Restriction of Five Elements)
Xiaoxin Zhenzhu Pian (Chapter on True Lord of Little Heart)
Shui Bu Ke Huo Pian (Chapter on Water Not Restricting Fire)
Sanguan Shengjiang Pian (Chapter on Ascending and Descending of Three Passes)
Biaowei Pian (Chapter on Surface Microcosm)
Huxi Pian (Chapter on Breathing)
Maidong Pian (Chapter on Pulse Movement)
Tongzi Sanda Pian (Chapter on Dilated Pupil)
Volume Six
Zhenyuan Pian (Chapter on Origin of Diagnosis)
Jingqi Yinxue Pian (Chapter on Jing-Qi Drawing Blood)
Tianren Yiqi Pian (Chapter on Heaven and Man as One Qi)
Diqi Heren Pian (Chapter on Earth Qi Combining with Man)
Sancai Binglun Pian (Chapter on Discussion of Three Powers)
Wuyun Liuqi Lihé Pian (Chapter on Separation and Union of Five Movements and Six Qi)
Liuxi Fenmen Di Pian (Chapter on Classification of Six Qi)
Liuxi Dusheng Pian (Chapter on Dominance of Six Qi)
Sanhe Pian (Chapter on Three Harmonies)
Volume Seven
Sishi Liuxi Yitong Pian (Chapter on Similarities and Differences of Six Qi in Four Seasons)
Sitian Zaiquan Fenhe Pian (Chapter on Division and Union of Sovereign and Subject Qi)
Conghua Pian (Chapter on Transformation Following)
Dongxia Huore Pian (Chapter on Heat and Fire in Winter and Summer)
Shuhuo Erqi Pian (Chapter on Heat and Fire Qi)
Yinyang Shangxia Pian (Chapter on Yin-Yang Upper and Lower)
Yingwei Jiaozhong Pian (Chapter on Interweaving of Ying and Wei)
Wuzang Hugen Pian (Chapter on Mutual Rooting of Five Zang)
Bafeng Guben Pian (Chapter on Consolidating Root against Eight Winds)
Volume Eight
Bafeng Mingming Pian (Chapter on Naming Eight Winds)
Taiyi Pian (Chapter on Great One)
Qinyang Qin Yin Pian (Chapter on Closeness to Yang and Yin)
Yichuan Pian (Chapter on Different Traditions)
Shanghan Zhibian Pian (Chapter on Variations of Cold Damage)
Shanghan Yitong Pian (Chapter on Similarities and Differences of Cold Damage)
Fenghan Shuyi Pian (Chapter on Difference between Wind and Cold)
Yinhan Geyang Pian (Chapter on Yin Cold Repelling Yang)
Chunwen Siyi Pian (Chapter on Spring Warmth Resembling Epidemic)
Volume Nine
Buxie Yinyang Pian (Chapter on Tonifying and Draining Yin-Yang)
Shan Yang Pian (Chapter on Good Nourishment)
Wangyin Wangyang Pian (Chapter on Collapse of Yin and Yang)
Zhouye Qingzhong Pian (Chapter on Lightness and Heaviness of Day and Night)
Jieyang Jieyin Pian (Chapter on Resolving Yang and Yin)
Zhenjia Simi Pian (Chapter on Truth, Falsehood, and Suspected Cases)
Congni Kuixuan Pian (Chapter on Peeking into the Source of Following and Reversing)
Yihan Pian (Chapter on Transferring Cold)
Hanre Shugan Pian (Chapter on Relieving Liver with Cold and Heat)
Waijing Weiyan Volume One
Yin Yang Diandao Pian (Chapter on Reversal of Yin and Yang)
The Yellow Emperor heard the profound and mysterious teachings of Guangchengzi and sighed, praising Guangchengzi as one who understood the Way of Heaven. Retreating to think at night, he still had ungrasped points. He sent Guiyuuqu to ask Heavenly Master Qibo: "The Emperor asked Guangchengzi about the Supreme Dao. Guangchengzi said: The essence of the Supreme Dao is profound and mysterious; the extreme of the Supreme Dao is dim and silent. Do not look, do not listen; embrace the Spirit in stillness, and the form will naturally rectify. Be still and clear, do not labor your form, do not shake your Essence, do not engage in restless thinking, and you can achieve long life. Eyes see nothing, ears hear nothing, mind knows nothing; your Spirit will guard your form, and the form will achieve long life. Guard your interior, close your exterior; much knowledge leads to failure. I have led you to the top of great brightness, to the origin of supreme Yang. I have led you into the gate of profound darkness, to the origin of supreme Yin. Heaven and Earth have officials, Yin and Yang have stores. Carefully guard your body, and things will naturally grow strong. I guard the One, dwelling in harmony, so the body can remain ageless. Heavenly Master must know its meaning; please clarify it." Qibo bowed and reported: "Great words! Only our Sage Emperor could hear the Supreme Dao. The Emperor asks knowingly, intending to transmit the decree to ten thousand generations. How benevolent! Your servant is foolish, unworthy of knowing this. Yet, responding to the benevolent and wise inquiry, I dare to recount it fully. 'Profound and mysterious' refers to Yin and Yang. 'Dim and silent' refers to interior and exterior. 'Seeing and hearing' refers to the language of eyes and ears. The Supreme Dao is formless yet has form, has form yet is truly formless. Formlessness hides within form; form transforms within formlessness. Only then can form and Spirit be whole, and Essence and Spirit united." Guiyuuqu said: "Yes. Although, the Master's words are subtle, not yet reaching the wondrous." Qibo said: "The Way of Qian and Kun is none other than Male and Female. The Way of Male and Female is none other than Yin and Yang. The Way of Yin and Yang is none other than Following and Reversing. Following brings life, Reversing brings death. The origin of Yin and Yang is the art of reversal. People all follow life, not knowing that following contains death; they all reverse death, not knowing that reversing contains life, hence they age prematurely. Guangchengzi taught the Emperor the art of reversal." Guiyuuqu praised: "How divine these words! Still, please show its origin." Qibo said: "The art of reversal is exploring the origin of Yin and Yang. There is Spirit in the profound, Spirit in the silent, Spirit in seeing and hearing. Explore the origin and guard the Spirit, Essence will not shake. Explore the origin and preserve Essence, Spirit will not scatter. With Essence solid and Spirit whole, how can the form deteriorate?" Guiyuuqu replied and reported before the Emperor. The Emperor said: "Excellent. Record it in *Waijing*, transmit it to ministers and officials, so they may hear the Supreme Dao together and wander in the boundless wilderness."
Chen Shiduo said: "In this chapter, the Emperor asks and the Heavenly Master answers; it is the discussion of the first chapter. The questioner is not only the Emperor, but the answer is limited to the Heavenly Master because the Emperor cites the Heavenly Master's discourse. The Emperor does not lack knowledge of the art of Yin-Yang reversal; he asks knowingly, wishing everyone to know Guangchengzi's teaching."
(Ling Bo notes: Chen Shiduo received the Golden Elixir secret instructions, thus able to promote this Supreme Dao. To others, it would naturally seem like empty talk. Only those who have received the Dao and can practically practice it on themselves can speak such words. Comrades studying medicine, if you have not studied immortality arts, no matter how fluently you recite medical classics, you will never understand these principles. Thus, knowing that worldly matters can be transmitted by writing, by speech, or only by mind, one should no longer be confined to books, entering the state of selflessness, to be called a good reader.)
Shunni Tan Yuan Pian (Chapter on Exploring the Origin of Following and Reversing)
Bo Gao Taishi asked Qibo: "The Heavenly Master said the art of reversal is exploring the origin of Yin and Yang. What is its purport?" Qibo did not answer. Bo Gao asked again, three times. Qibo sighed: "I dare not hide it. The origin of Yin and Yang is the Way of Generation and Restriction. The art of reversal is the Principle of Following and Reversing. Knowing the art of reversal, one can know the origin of Yin and Yang." Bo Gao said: "Yin and Yang are different. Yin and Yang of Heaven, Yin and Yang of Earth, Yin and Yang of the human body, Yin and Yang of men and women. How to explore them?" Qibo said: "Knowing their origin, what is the difference?" Bo Gao said: "Please state the origin clearly." Qibo said: "Five Elements following generation do not generate; reversing death do not die. Generating but not generating: Metal generates Water but restricts Water; Water generates Wood but restricts Wood; Wood generates Fire but restricts Fire; Fire generates Earth but restricts Earth; Earth generates Metal but restricts Metal. This is harm born from grace. Dying but not dying: Metal restricts Wood but generates Wood; Wood restricts Earth but generates Earth; Earth restricts Water but generates Water; Water restricts Fire but generates Fire; Fire restricts Metal but generates Metal. This is benevolence born from righteousness. The Following of Five Elements is generating and restricting; the Reversing of Five Elements is neither restricting nor generating. Extreme Reversal is extreme Following." Bo Gao said: "Beautiful words! But how to Reverse and then Follow?" Qibo said: "Following of Five Elements transforms through Earth. Reversing of Five Elements becomes miraculous through Earth. Earth combines them, Earth completes them." Bo Gao said: "I understand. Yin contains Yang, seeking life within killing? Yang contains Yin, exiting death within life? I shall wander with the Emperor in the boundless wilderness." Qibo said: "To Reverse and then Follow, one must first Follow and then Reverse. Abstain from desires so as not to be invaded by pathogens, guard the Spirit so as not to be moved by circumstances, practice Qi so as not to be tempted by things, preserve Essence so as not to be depleted by demons. Take medicines to generate fluids, be cautious with breathing to add liquids, be cautious with labor and rest to stabilize marrow, regulate diet to benefit Qi. This is almost it." Bo Gao said: "The Heavenly Master has taught me the origin completely." Qibo said: "Not yet. When the Heart dies, the Body lives. The Way of dying the Heart is the merit of Reversing. If the Heart dies too much, the Body also does not live. The Way of living the Heart is the merit of Following. Following but not Following begins to become Reversing but not Reversing." Bo Gao said: "I have noted it. I dare to note this secret teaching."
Chen Shiduo said: "Bo Gao's question was purposeful. Seeking Reversal in Following, seeking Following in Reversal, is also the gate of death and restriction. Now, how to seek life in Following? Seeking life in Following is not as good as seeking life in Reversal. (This character 'Reverse', those who know know, those who are lost are lost. Gentlemen, feel your hearts. Do you know?)"
Huitian Shengyu Pian (Chapter on Restoring Heaven and Fertility)
Leigong asked: "Human offspring is determined by Heaven's Mandate. Is it entirely unrelated to human effort?" Qibo said: "Heaven's Mandate accounts for half, human effort accounts for half." Leigong said: "Can Heaven be restored?" Qibo said: "Heaven cannot be restored, but human effort can be exhausted." Leigong said: "Please speak of human effort." Qibo said: "Men unable to have children have nine diseases; women unable to have children have ten diseases." Leigong said: "Please explain clearly." Qibo said: "The nine diseases of men: Cold Essence, Thin Essence, Qi Deficiency, Phlegm Excess, Rough Essence, Hyperactive Ministerial Fire, Inability to Ejaculate, Qi Stagnation, Heavenly Disfavor. The ten diseases of women: Cold Uterus, Cold Spleen-Stomach, Tight Dai Mai, Liver Qi Stagnation, Phlegm Qi Excess, Ministerial Fire Hyperactivity, Kidney Water Decline, Ren and Du Disease, Bladder Qi Transformation Failure, Qi and Blood Deficiency Unable to Hold." Leigong said: "Then how to treat them?" Qibo said: "For Cold Essence, warm its Fire. For Thin Essence, benefit its Marrow. For Qi Deficiency, strengthen its Qi. For Phlegm Excess, eliminate its Saliva. For Rough Essence, smooth its Water. For Fire Hyperactivity, tonify its Essence. For Inability to Ejaculate, assist its Qi. For Qi Stagnation, soothe its Qi. For Heavenly Disfavor, increase its Momentum. Then men without children can have children. One must not merely increase Ministerial Fire. For Cold Uterus, warm the Uterus. For Cold Spleen-Stomach, warm the Spleen-Stomach. For Tight Dai Mai, relax the Dai Mai. For Liver Qi Stagnation, open the Liver Qi. For Phlegm Qi Excess, eliminate the Phlegm Qi. For Ministerial Fire Hyperactivity, calm the Ministerial Fire. For Kidney Water Decline, nourish the Kidney Water. For Ren and Du Disease, regulate the Ren and Du. For Bladder Qi Transformation Failure, assist Kidney Qi to benefit the Bladder. For Qi and Blood Unable to Hold Fetus, benefit Qi and Blood to hold the Fetus. Then women without children can have children. One must not merely treat the Uterus." Leigong said: "The Heavenly Master's words are truly the method of restoring Heaven. But if using the Heavenly Master's method, men and women still do not have children, what then?" Qibo said: "It must be that the virtue of husband and wife is jointly deficient. Cultivating virtue to produce sons, is this not true?"
Chen Shiduo said: "Men without children have nine, women without children have ten; it seems women outnumber men. Who knows men and women are one? Knowing the one in the non-one, generally strengthening the Spleen-Stomach is primary. If Spleen-Stomach is strong, Kidney is also strong. Why distinguish men and women?"
Tianren Shouyao Pian (Chapter on Longevity and Premature Death of Heaven and Man)