雷公问曰：寒暑燥湿风火，此六气也。天地之运化何合于人而生病?岐伯曰：五行之生化也。雷公曰：人之五脏，分金木水火土，彼此有胜负而人病，此脏腑之自病也，何关于六气乎?岐伯曰：脏腑之五行，即天之五行，地之五行也。天地人三合而生化出矣。雷公曰：请问三合之生化。岐伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，在天为风，在地为木，在体为筋，在气为柔，在脏为肝，其性为瞚，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚陨落，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸，此天地之合人肝也。南方生热，热生火，火生苦，苦生心，心生血，血生脾，在天为热，在地为火，在体为脉，在气为炎，在脏为心，其性为暑，其德为显，其用为燥，其色为赤，其化为茂，其虫羽，其政为明，其令郁蒸，其变炎烁，其眚燔（火+瞒-目），其味为苦，其志为喜，喜伤心，恐胜喜，热伤气，寒胜热，苦伤气，咸胜苦，此天地之合人心也。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，在天为湿，在地为土，在体为肉，在气为克，在脏为脾，其性静坚，其德为濡，其用为化，其色为黄，其化为盈，其虫倮，其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思，思伤脾，怒胜思，湿伤肉，风胜湿，甘伤脾，酸胜甘，此天地之合人脾也。西方生燥，燥主金，金生卒，辛生肺，肺生皮毛，在天为燥，在地为金，在体为皮毛，在气为成，在脏为肺，其性为凉，其德为清，其用为固，其色为白，其化为敛，其虫介，其政为劲，其令雾露，其变肃杀，其眚苍落，其味为辛，其志为忧，忧伤肺，喜胜忧，热伤皮毛，寒胜热，辛伤皮毛，苦胜辛，此天地之合人肺也。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝，在天为寒，在地为水，在体为骨，在气为坚，在脏为肾，其性为凛，其德为寒，其用为藏，其色为黑，其化为肃，其虫鳞，其政为静，其令为寒，其变凝冽，其眚冰雹，其、味为咸，其志为恐；恐伤肾，思胜恐，寒伤血，燥胜寒，咸伤血，甘胜咸，此天地之合人肾也，五脏合金木水火土，斯化生之所以出也。天地不外五行，安得不合哉。雷公曰：五行止五，不应与六气合也。岐伯曰：六气即五行也。雷公曰：五行五而六气六，何以相合乎?岐伯曰：使五行止五，则五行不奇矣。五行得六气，则五行之变化无穷。余所以授六气之论，而臾区乃肆言之也。雷公曰：六气之中，各配五行，独火有二，此又何故?岐伯曰：火有君相之分耳：人身火多于水，五脏之中，无脏非火也，是以天地之火亦多于金木水土也，正显天地之合于入耳，雷公曰；大哉盲乎，释蒙解惑，非天师之谓欤。请载登六气之篇。
陈士铎曰：五行不外五脏，五脏即六气之论也。因五行止有五，惟火为二，故六气合二火而论之，其实合五脏而言之也。
外经微言七卷
六气异同篇
问曰：五脏合五时，六经应六气，然《诊要经终篇》以六气应五脏而终于六经，《四时剌逆从论》以六经应四时而终于五脏，《诊要篇》以经脉之生于五脏而外合于六经，《四时剌逆从论》以经脉本于六气而外连于五脏何也?岐伯曰：人身之脉气，上通天，下合地，未可一言尽也，故彼此错言之耳。天老曰：章句同而意旨异，不善读之，吾恐执而不通也。岐伯曰：医统天地人以立论，不知天何知地，不知地何知人。脉气循于皮肉筋骨之间，内合五行，外合六气，安得一言而尽乎。不得不分之以归于一也。天老曰：请问归一之旨。岐伯曰：五时之合五脏也，即六气之合五脏也。六气之应六经也即五时之应六经也。知其同何难知异哉。天老曰：善。
陈士铎曰：何尝异，何必求同；何尝同，不妨言异。人惟善求之可耳。
问曰：司天在泉，二气相合，主岁何分?岐伯曰：岁半以上，天气主之。岁半以下，地气主之。天老曰：司天之气主上半岁乎?在泉之气主下半岁乎?岐伯曰：然。天老曰：司天之气何以主上半岁也?岐伯曰：春夏者，天之阴阳也，阳生阴长，天之气也，故上半岁主之。天老曰：在泉之气何以主下岁也?岐伯曰：秋冬者，地之阴阳也。阴杀阳藏，地之气也，故下半岁主之。天老曰：一岁之中，天地之气截然分乎?岐伯曰：天地之气，无日不交．司天之气始于地之左，在泉之气奉乎天之右。一岁之中，互相感召，虽分而实不分也。天老曰：然则司天在泉，何必分之乎?岐伯曰：不分言之则阴阳不明，奚以得阴中有阳，阳中有阴之义乎。司天之气始于地而终于天，在泉之气始于天而终于地。天地升降，环转不息，实有如此，所以可合而亦可分之也。天老曰：司天之气何以始于地?在泉之气何以始于天乎?岐伯曰：司天之气始于地之左，地中有天也；在泉之气始于天之右，天中有地也。天老曰：善。
从化篇
天老问曰：燥从热发，风从燥起，埃从风生，雨从湿注，热从寒来，其故何欤?岐伯曰：五行各有胜，亦各有制也。制之太过则受制者应之，反从其化也。所以热之极者，燥必随之，此金之从火也。燥之极者，风必随之，此木之从金也。风之极者，尘霾随之，此土之从木也。湿蒸之极者，霖雨随之，此水之从土也。阴寒之极者，雷电随之，此火之从水也。乃承制相从之理，何足异乎。天老曰：何道而使之不从乎?岐伯曰：从火者润其金乎；从金者抒其木乎；从木者培其土乎；从土者导其水乎；从水者助其火乎。毋不足、毋有余，得其平而不从矣。天老曰：润其金而金仍从火，抒其木而木仍从金，培其土而土仍从木，导其水而水仍从土，助其火而火仍从水，奈何?歧伯曰：此阴阳之己变，水火之已漓，非药石针灸之可疗也。
陈士铎曰：言浅而论深。
冬夏火热篇
胡孔甲问于岐伯曰：冬令严冷凛冽之气，逼人肌肤，人宜畏寒，反生热症，何也?岐伯曰：外寒则内益热也。胡孔甲曰：外寒内热，人宜同病，何故独热?岐伯曰：肾中水虚，不能制火，因外寒相激而火发也，人生五脏非火，无腑非火也，无不藉肾水相养。肾水盛则火藏，肾水涸则火动，内无水养则内热已极，又得外寒束之，则火之郁气一发，多不可救。胡孔甲曰：火必有所助而后盛，火发于外，外无火助，宜火之少衰，乃热病发于夏转轻，发于冬反重，何也?岐伯曰：此正显火郁之气也。暑日气散而火难居，冬日气藏而火难泄，难泄而泄之，则郁怒之气所以难犯而转重也。胡孔甲曰：可以治夏者治冬乎?岐伯曰：辨其火热之真假耳，毋论冬夏也。胡孔甲曰：善。
陈士铎曰：治郁无他治之法，人亦治郁而已矣。
暑火二气篇
祝融问于岐伯曰：暑与火皆热症也，何六气分为二乎?岐伯曰：暑病成于夏，火病四时皆有，故分为二也。祝融问曰：火病虽四时有之，然多成于夏，热蕴于夏而发于四时，宜暑包之矣。岐伯曰：火不止成于夏，四时可成也，火宜藏不宜发，火发于夏日者，火以引火也，其在四时，虽无火之可发，而火蕴结于脏腑之中，每能自发，其酷烈之势较外火引之者更横，安可谈暑而不谈火乎。祝融曰：火不可发也，发则多不可救。与暑热之相犯有异乎?岐伯曰：暑与火热同而实异也。惟其不同，故夏日之火不可与春秋冬之火共论。惟其各异，即夏日之暑不可与夏日之火并举也。盖火病乃脏腑自生之热，非夏令暑热所成之火。故火症生于夏，仍是火症，不可谓火是暑、暑即是火也。祝融曰：暑火非一也，分二气宜矣。
陈士铎曰：暑与火不可并论，独吐至理。
阴阳上下篇
常伯问于岐伯曰：阳在上、阴在下，阳气亦下行乎?岐伯曰：阴阳之气，上下相同。阳之气未尝不行于下也，常伯曰，寒厥到膝不到巅，头痛到巅不到膝，非阴气在下，阳气在上之明验乎?岐伯曰：阴气生于阳，阳气生于阴。盖上下相通，无彼此之离也。阳气从阴，出于经脉之外；阴气从阳，入于经脉之中，始得气血贯通而五脏七腑无不周遍也。寒厥到膝，阳不能达也，非阳气专在上而不在下也。头痛到巅，阴不能降也，非阴气专在下而不在上也。天地不外阴阳，天地之阴阳不交，则寒暑往来，收藏生长，咸无准实，人何独异哉。
陈士铎日：阳宜达，阴宜降也。二者相反，则达者不达，降者不降矣。论理阳之达有降之势，阴之降有达之机，总贵阴阳之不可反也。
营卫交重篇
雷公曰：阳气出于卫气，阴气出于营气．阴主死，阳主生，阳气重于阴气，宜卫气重于营气矣。岐伯曰：营卫交重也。雷公曰：请问交重之旨。岐伯曰：宗气积于上焦，营气出于中焦，卫气出于下焦。盖有天，有阳气，有阴气。人禀天地之二气，亦有阴阳，卫气即阳也。由下焦至中焦以升于上焦，从阴出阳也。营气即阴也，由中焦至上焦以降于下焦，从阳入阴也。二气并重，交相上下，交相出入，交相升降，而后能生气于无穷也。雷公曰：阴阳不可离，予既已知之矣。但阴气难升者谓何?岐伯曰：阴气精专，必随宗气以同行于经隧之中，始于手太阴肺经太渊穴，而行于手阳明大肠经、足阳明胃经、足太阴脾经、手少阴心经、手太阳小肠经、足太阳膀胱经、足少阴肾经、手厥阴心包经、手少阳三焦经、足少阳胆经、足厥阴肝经，而又始于手太阴肺经。盖阴在内不在外，阴主守内不主卫外，纤折而若虽升实无晷之不升也，故营卫二气人身并重，未可重卫轻营也。雷公曰：善。
五脏互根篇
雷公问于岐伯曰：阳中有阴，阴中有阳，余既知之矣；然论阴阳之变迁也，未知阴中有阳，阳中有阴，亦有定位乎?岐伯曰：阴阳互相根也，原无定位。然求其位，亦有定也，肺开窍于鼻、心开窍于舌、脾开窍于口、肝开窍于目、肾开窍于耳，厥阴与督脉会于巅，此阳中有阴，阴居阳位也。肝与胆为表里，心与小肠为表里，肾与膀胱为表里，脾与胃为表里，肺与大肠为表里，包络与三焦为表里，此阴中有阳，阳居阴位也。雷公曰：请言互根之位。岐伯曰：耳属肾而听声，声属金，是耳中有肺之阴也。鼻属肺而闻臭，臭属火，是鼻中有心之阴也。舌屈心而知味，味属土，是舌中有脾之阴也。目有五轮，通贯五脏，脑属肾，各会诸体，是耳与脑有五脏之阴也。大肠俞在脊十六椎旁，胃俞在脊十二椎旁，小肠俞在背第十八椎，胆俞在脊十椎旁，膀胱俞在中膂第二十椎，三焦俞在肾俞之上脊第十三椎之旁，包络无俞，寄于膈俞，在上七椎之旁，是七腑阳中有阴之位也。惟各有位，故其根生生不息也。否则虚器耳，何根之有哉。雷公曰：善。
陈士铎曰：阴中有阳，阳中有阴，无位而有位者，以阴阳之有根也。
八风固本篇
雷公问于岐伯曰：八风出于天乎，出于地乎，抑出于人乎?岐伯曰：八风出于天地，人身之五风合而成病，人无五风，天地之风不能犯也。雷公曰：请问八风之分天地也。岐伯曰：八风者，春夏秋冬，东西南北之风也。春夏秋冬之风，特令之风也，属于天。东西南北之风，方隅之风也，属于地。然而地得天之气，风乃长。天得地之气，风乃大。是八风属于天地，可分而不可分也。雷公曰：人之五风，何以合天地乎?岐伯曰：五风者，心肝脾肺肾之风也。五脏虚而风生矣。以内风召外风，天地之风始翕然相合。五脏不虚，内既无风，外风何能入乎。雷公曰：风既入矣，祛外风乎，抑消内风乎?岐伯曰：风由内召，不治内将何治乎。雷公曰：治内风而外风不散奈何?岐伯曰；内风不治，外风益入，安得散乎。治脏固其本，治风卫其标，善治八风者也。雷公曰：何言之善乎。请志之，传示来者。
陈士铎曰；小风之来，皆外感也。外感因于内招，故单治内不可也，单治外亦不可也。要在分之中宜合，合之中宜分也。
外经微言八卷
八风命名篇
雷公问道：寒、暑、燥、湿、风、火，这六气是什么？天地运行的变化如何与人相合而致病？岐伯回答说：这是五行生化规律的作用。雷公说：人的五脏分别对应金、木、水、火、土，彼此之间有胜负克制关系而导致人生病，这是脏腑自身的病变，与六气有什么关系呢？岐伯说：脏腑的五行，就是天上的五行，地上的五行。天、地、人三才相合而生化出万物。雷公说：请问三才相合的生化道理。
岐伯说：东方生风，风生木，木生酸味，酸味滋养肝，肝滋养筋，筋滋养心；在天为风，在地为木，在体为筋，在气性为柔和，在脏为肝，其性质表现为瞬目（瞚），其德性为温和，其作用为运动，其颜色为苍色，其化育为繁荣，其对应的虫类为毛虫，其政令为疏散，其命令为宣发，其变异为摧折拉断，其灾祸为陨落，其味道为酸，其情志为怒，怒伤肝，悲能胜怒，风伤肝，燥能胜风，酸伤筋，辛能胜酸，这就是天地之气与人肝相合的道理。
南方生热，热生火，火生苦味，苦味滋养心，心滋养血，血滋养脾；在天为热，在地为火，在体为脉，在气性为炎上，在脏为心，其性质为暑，其德性为显明，其作用为燥烈，其颜色为赤色，其化育为茂盛，其对应的虫类为羽虫，其政令为光明，其命令为郁热蒸腾，其变异为炎热销烁，其灾祸为焚烧，其味道为苦，其情志为喜，喜伤心，恐能胜喜，热伤气，寒能胜热，苦伤气，咸能胜苦，这就是天地之气人心相合的道理。
中央生湿，湿生土，土生甘味，甘味滋养脾，脾滋养肉，肉滋养肺；在天为湿，在地为土，在体为肉，在气性为克制，在脏为脾，其性质为静止坚实，其德性为濡润，其作用为化育，其颜色为黄色，其化育为充盈，其对应的虫类为倮虫（无毛羽鳞介之虫），其政令为静谧，其命令为云雨，其变异为暴雨倾注，其灾祸为淫溢溃烂，其味道为甘，其情志为思，思伤脾，怒能胜思，湿伤肉，风能胜湿，甘伤脾，酸能胜甘，这就是天地之气与人脾相合的道理。
西方生燥，燥主金，金生肃杀（卒），辛味滋养肺，肺滋养皮毛，皮毛滋养天为燥，在地为金，在体为皮毛，在气性为成实，在脏为肺，其性质为凉，其德性为清静，其作用为固密，其颜色为白色，其化育为收敛，其对应的虫类为介虫（有甲壳之虫），其政令为刚劲，其命令为雾露，其变异为肃杀，其灾祸为草木苍老凋落，其味道为辛，其情志为忧，忧伤肺，喜能胜忧，热伤皮毛，寒能胜热，辛伤皮毛，苦能胜辛，这就是天地之气与人肺相合的道理。
北方生寒，寒生水，水生咸味，咸味滋养肾，肾滋养骨髓，骨髓滋养肝；在天为寒，在地为水，在体为骨，在气性为坚硬，在脏为肾，其性质为凛冽，其德性为寒冷，其作用为闭藏，其颜色为黑色，其化育为肃杀，其对应的虫类为鳞虫，其政令为安静，其命令为寒冷，其变异为凝结凛冽，其灾祸为冰雹，其味道为咸，其情志为恐，恐伤肾，思能胜恐，寒伤血，燥能胜寒，咸伤血，甘能胜咸，这就是天地之气与人肾相合的道理。
五脏配合金、木、水、火、土，这就是生化产生的根源。天地不外乎五行，怎能不相合呢？雷公说：五行只有五个，不应该与六气相合。岐伯说：六气即包含五行。雷公说：五行是五，六气是六，凭什么相合呢？岐伯说：如果五行仅仅只有五，那么五行就不奇异了。五行得到六气的参与，那么五行的变化就无穷无尽了。我所以传授六气的理论，是因为臾区曾肆意谈论过它。雷公说：在六气之中，各配属五行，唯独火有两个，这是什么缘故？岐伯说：火有君火和相火的区别罢了。人身之火多于水，五脏之中，没有哪一脏不是火的，所以天地之火也多于金、木、水、土，这正是彰显天地与人相合的道理。雷公说：说得真伟大啊！解开了蒙昧，消除了疑惑，这不就是天师所说的吗？请记录下来，作为六气的篇章。
陈士铎说：五行不外乎五脏，五脏即是六气的理论。因为五行只有五个，只有火分为两个，所以六气结合两个火来论述，其实是结合五脏来论述的。
《外经微言》七卷
六气异同篇
问：五脏合应五时，六经应合六气，然而《诊要经终篇》以六气应合五脏而终于六经，《四时刺逆从论》以六经应合四时而终于五脏，《诊要篇》以经脉生于五脏而外合于六经，《四时刺逆从论》以经脉本于六气而外连于五脏，这是为什么呢？岐伯说：人身脉气，上通天，下合地，不能用一句话概括尽，所以彼此交错而言。天老说：章句相同而意旨不同，不善于阅读的话，我恐怕会拘执而不通达。岐伯说：医学统摄天、地、人以建立理论，不知道天怎么知道地，不知道地怎么知道人。脉气循行于皮肉筋骨之间，内合五行，外合六气，怎么能用一句话概括尽呢？不得不分开论述最终归于统一。天老说：请问归一的宗旨。岐伯说：五时合应五脏，就是六气合应五脏。六气应合六经，就是五时应合六经。知道它们的相同，哪里难知它们的差异呢？天老说：好。
陈士铎说：何尝有差异，何必求同；何尝相同，不妨言异。人只要善于探求就可以了。
问：司天和在泉，二气相合，主宰岁运如何区分？岐伯说：岁半以上，天气主宰。岁半以下，地气主宰。天老说：司天之气主宰上半岁吗？在泉之气主宰下半岁吗？岐伯说：是的。天老说：司天之气为什么主宰上半岁？岐伯说：春夏，是天的阴阳，阳生阴长，是天之气，所以上半岁由它主宰。天老说：在泉之气为什么主宰下半岁？岐伯说：秋冬，是地的阴阳，阴杀阳藏，是地之气，所以下半岁由它主宰。天老说：一年之中，天地之气截然分开吗？岐伯说：天地之气，没有一天不交感的。司天之气始于地的左边，在泉之气奉承于天的右边。一年之中，互相感召，虽然分开但实际上不分。天老说：既然这样，司天和在泉，何必区分呢？岐伯说：不分开说，则阴阳不明，怎么能得到阴中有阳、阳中有阴的意义呢？司天之气始于地而终于天，在泉之气始于天而终于地。天地升降，环转不息，确实如此，所以可以合并也可以分开。天老说：司天之气为什么始于地？在泉之气为什么始于天？岐伯说：司天之气始于地的左边，地中有天；在泉之气始于天的右边，天中有地。天老说：好。
从化篇
天老问：燥从热发生，风从燥兴起，埃尘从风产生，雨水从湿注下，热从寒而来，这是什么缘故？岐伯说：五行各有胜克，也各有制约。制约太过，则受制者响应，反而顺从其化气。所以热到了极点，燥必然随之，这是金从属于火。燥到了极点，风必然随之，这是木从属于金。风到了极点，尘霾必然随之，这是土从属于木。湿蒸到了极点，霖雨必然随之，这是水从属于土。阴寒到了极点，雷电必然随之，这是火从属于水。这是承制相从的道理，有什么值得奇怪的呢？天老说：用什么方法使它们不从呢？岐伯说：从火的，滋润它的金；从金的，疏泄它的木；从木的，培育它的土；从土的，疏导它的水；从水的，助益它的火。不要不足，也不要有余，得到平衡就不会从化了。天老说：滋润金而金仍然从火，疏泄木而木仍然从金，培育土而土仍然从木，疏导水而水仍然从土，助火而火仍然从水，怎么办？岐伯说：这是阴阳已经改变，水火已经离决，不是药物针灸可以治疗的。
陈士铎说：言辞浅显而论述深刻。
冬夏火热篇
胡孔甲问岐伯：冬季严寒凛冽之气，逼迫肌肤，人应该畏寒，反而产生热症，为什么呢？岐伯说：外寒则内益热。胡孔甲说：外寒内热，人应该共同生病，为什么唯独热？岐伯说：肾中水虚，不能制约火，因外寒相激而火发作。人生五脏非火，无腑非火，无不借助肾水相养。肾水盛则火藏，肾水枯竭则火动，内无水养则内热已极，又得外寒束缚，则火的郁气一发，大多不可救。胡孔甲说：火必须有所助而后盛，火发于外，外无火助，应该火势稍衰，乃热病发于夏天反而轻，发于冬天反而重，为什么呢？岐伯说：这正显现火郁之气。夏日气散而火难居，冬日气藏而火难泄，难泄而强行泄之，则郁怒之气所以难犯而转重。胡孔甲说：可以用治夏天的方法治冬天吗？岐伯说：辨别其火热的真假罢了，不论冬夏。胡孔甲说：好。
陈士铎说：治疗郁结没有其他治疗方法，人也只是治疗郁结而已。
暑火二气篇
祝融问岐伯：暑与火都是热症，为什么六气分为两种？岐伯说：暑病形成于夏季，火病四季都有，所以分为两种。祝融问：火病虽然四季都有，然而多形成于夏季，热蕴结于夏季而发于四季，应该被暑包罗了。岐伯说：火不止形成于夏季，四季都可形成。火宜藏不宜发，火发于夏日，是火引动火，其在四季，虽然没有可发的火，而火蕴结于脏腑之中，每每能自发，其酷烈之势较之外火引动的更横暴，怎能谈暑不谈火呢？祝融说：火不可发，发了则大多不可救。与暑热相犯有什么不同？岐伯说：暑与火热相同而实际不同。正因为不同，所以夏日的火不可与春秋冬的火共论。正因为各异，即夏日的暑不可与夏日的火并举。盖火病是脏腑自生的热，非夏令暑热所成的火。所以火症生于夏，仍是火症，不可谓火是暑、暑即是火。祝融说：暑火不是一回事，分为二气适宜。
陈士铎说：暑与火不可并论，独吐至理。
阴阳上下篇
常伯问岐伯：阳在上、阴在下，阳气也下行吗？岐伯说：阴阳之气，上下相同。阳气未尝不行于下。常伯说：寒厥到膝不到巅顶，头痛到巅顶不到膝，不是阴气在下、阳气在上的明显验证吗？岐伯说：阴气生于阳，阳气生于阴。盖上下相通，没有彼此的分离。阳气从阴，出于经脉之外；阴气从阳，入于经脉之中，始得气血贯通而五脏六腑无不周遍。寒厥到膝，是阳不能到达，不是阳气专在上而不在下。头痛到巅顶，是阴不能降下，不是阴气专在下而不在上。天地不外乎阴阳，天地的阴阳不交，则寒暑往来，收藏生长，都没有准则，人何独例外呢？
陈士铎说：阳宜达，阴宜降。二者相反，则达者不达，降者不降。论理阳之达有降之势，阴之降有达之机，总贵阴阳不可反也。
营卫交重篇
雷公说：阳气出于卫气，阴气出于营气。阴主死，阳主生，阳气重于阴气，应该卫气重于营气了。岐伯说：营卫交重。雷公说：请问交重的宗旨。岐伯说：宗气积于上焦，营气出于中焦，卫气出于下焦。盖有天，有阳气，有阴气。人禀受天地的二气，也有阴阳，卫气即阳也。由下焦至中焦以升于上焦，从阴出阳。营气即阴也，由中焦至上焦以降于下焦，从阳入阴。二气并重，交相上下，交相出入，交相升降，而后能生气于无穷。雷公说：阴阳不可离，我既已知晓。但阴气难升是什么原因？岐伯说：阴气精专，必随宗气以同行于经隧之中，始于手太阴肺经太渊穴，而行于手阳明大肠经、足阳明胃经、足太阴脾经、手少阴心经、手太阳小肠经、足太阳膀胱经、足少阴肾经、手厥阴心包经、手少阳三焦经、足少阳胆经、足厥阴肝经，而又始于手太阴肺经。盖阴在内不在外，阴主守内不主卫外，纤折而若虽升实无晷之不升也，故营卫二气人身并重，未可重卫轻营。雷公说：好。
五脏互根篇
雷公问岐伯：阳中有阴，阴中有阳，我既已知晓；然论阴阳的变迁，未知阴中有阳，阳中有阴，也有定位吗？岐伯说：阴阳互相根，原无定位。然求其位，也有定。肺开窍于鼻、心开窍于舌、脾开窍于口、肝开窍于目、肾开窍于耳，厥阴与督脉会于巅顶，此阳中有阴，阴居阳位。肝与胆为表里，心与小肠为表里，肾与膀胱为表里，脾与胃为表里，肺与大肠为表里，包络与三焦为表里，此阴中有阳，阳居阴位。雷公说：请言互根之位。岐伯说：耳属肾而听声，声属金，是耳中有肺之阴。鼻属肺而闻臭，臭属火，是鼻中有心之阴。舌屈心而知味，味属土，是舌中有脾之阴。目有五轮，通贯五脏，脑属肾，各会诸体，是耳与脑有五脏之阴。大肠俞在脊十六椎旁，胃俞在脊十二椎旁，小肠俞在背第十八椎，胆俞在脊十椎旁，膀胱俞在中膂第二十椎，三焦俞在肾俞之上脊第十三椎之旁，包络无俞，寄于膈俞，在上七椎之旁，是七腑阳中有阴之位。惟各有位，故其根生生不息。否则虚器耳，何根之有哉。雷公说：好。
陈士铎说：阴中有阳，阳中有阴，无位而有位者，以阴阳之有根也。
八风固本篇
雷公问岐伯：八风出于天吗，出于地吗，还是出于人吗？岐伯说：八风出于天地，人身之五风合而成病，人无五风，天地之风不能犯也。雷公说：请问八风区分天地。岐伯说：八风者，春夏秋冬，东西南北之风。春夏秋冬之风，特令之风，属于天。东西南北之风，方隅之风，属于地。然而地得天之气，风乃长。天得地之气，风乃大。是八风属于天地，可分而不可分。雷公说：人之五风，何以合天地？岐伯说：五风者，心肝脾肺肾之风。五脏虚而风生矣。以内风召外风，天地之风始翕然相合。五脏不虚，内既无风，外风何能入乎。雷公说：风既入矣，祛外风乎，抑消内风乎？岐伯说：风由内召，不治内将何治。雷公说：治内风而外风不散奈何？岐伯说：内风不治，外风益入，安得散乎。治脏固其本，治风卫其标，善治八风者也。雷公说：何言之善。请志之，传示来者。
陈士铎说：小风之来，皆外感也。外感因于内招，故单治内不可也，单治外亦不可也。要在分之中宜合，合之中宜分也。
《外经微言》八卷
八风命名篇
Lei Gong asked: Cold, heat, dryness, dampness, wind, and fire—these are the Six Qi. How do the movements and transformations of Heaven and Earth combine with humans to cause disease? Qibo replied: This is due to the generation and transformation of the Five Phases (Wu Xing). Lei Gong said: The five Zang organs of humans correspond to Metal, Wood, Water, Fire, and Earth respectively; they have mutual overcoming relationships leading to human disease. This is self-disease of the Zang-Fu organs. What does it have to do with the Six Qi? Qibo said: The Five Phases of the Zang-Fu organs are the same as the Five Phases in Heaven and on Earth. The combination of Heaven, Earth, and Humanity generates transformation. Lei Gong said: Please explain the transformation of the triad combination.
Qibo said: The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour taste nourishes the Liver; the Liver nourishes the Tendons; the Tendons nourish the Heart. In Heaven it is Wind, on Earth it is Wood, in the body it is Tendons, in Qi it is softness, in the Zang it is the Liver. Its nature is blinking (Shun), its virtue is harmony, its function is movement, its color is cyan, its transformation is flourishing, its insects are hairy ones, its administration is dispersal, its command is dissemination, its alteration is destruction and pulling, its disaster is falling, its taste is sour, its emotion is anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Liver; Dryness overcomes Wind; Sour injures the Tendons; Pungent overcomes Sour. This is how the Qi of Heaven and Earth combines with the human Liver.
The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter taste nourishes the Heart; the Heart nourishes Blood; Blood nourishes the Spleen. In Heaven it is Heat, on Earth it is Fire, in the body it is Vessels, in Qi it is blazing, in the Zang it is the Heart. Its nature is summer-heat, its virtue is manifestation, its function is dryness, its color is red, its transformation is lushness, its insects are feathered ones, its administration is brightness, its command is stagnation and steaming, its alteration is scorching heat, its disaster is burning, its taste is bitter, its emotion is joy. Joy injures the Heart; Fear overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter injures Qi; Salty overcomes Bitter. This is how the Qi of Heaven and Earth combines with the human Heart.
The Center generates Dampness; Dampness generates Earth; Earth generates Sweet taste; Sweet taste nourishes the Spleen; the Spleen nourishes Flesh; Flesh nourishes the Lungs. In Heaven it is Dampness, on Earth it is Earth, in the body it is Flesh, in Qi it is restraint, in the Zang it is the Spleen. Its nature is stillness and firmness, its virtue is moistening, its function is transformation, its color is yellow, its transformation is fullness, its insects are naked ones, its administration is tranquility, its command is clouds and rain, its alteration is heavy rain pouring, its disaster is overflowing and ulceration, its taste is sweet, its emotion is contemplation/pensiveness. Pensiveness injures the Spleen; Anger overcomes Pensiveness; Dampness injures Flesh; Wind overcomes Dampness; Sweet injures the Spleen; Sour overcomes Sweet. This is how the Qi of Heaven and Earth combines with the human Spleen.
The West generates Dryness; Dryness governs Metal; Metal generates severity/astringency; Pungent taste nourishes the Lungs; the Lungs nourish Skin and Hair. In Heaven it is Dryness, on Earth it is Metal, in the body it is Skin and Hair, in Qi it is completion, in the Zang it is the Lungs. Its nature is cool, its virtue is clarity, its function is consolidation, its color is white, its transformation is gathering/restraining, its insects are shelled ones, its administration is strength, its command is fog and dew, its alteration is solemn killing, its disaster is withering and falling, its taste is pungent, its emotion is sorrow/worry. Worry injures the Lungs; Joy overcomes Worry; Heat injures Skin and Hair; Cold overcomes Heat; Pungent injures Skin and Hair; Bitter overcomes Pungent. This is how the Qi of Heaven and Earth combines with the human Lungs.
The North generates Cold; Cold generates Water; Water generates Salty taste; Salty taste nourishes the Kidneys; the Kidneys nourish Marrow; Marrow nourishes the Liver. In Heaven it is Cold, on Earth it is Water, in the body it is Bones, in Qi it is hardness, in the Zang it is the Kidneys. Its nature is biting cold, its virtue is cold, its function is storage, its color is black, its transformation is solemnity, its insects are scaled ones, its administration is stillness, its command is cold, its alteration is freezing, its disaster is hail, its taste is salty, its emotion is fear. Fear injures the Kidneys; Contemplation/Pensiveness overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty injures Blood; Sweet overcomes Salty. This is how the Qi of Heaven and Earth combines with the human Kidneys.
The Five Zang organs combine with Metal, Wood, Water, Fire, and Earth; this is the source of generation and transformation. Heaven and Earth are nothing but the Five Phases; how could they not combine? Lei Gong said: The Five Phases are only five; they should not combine with the Six Qi. Qibo said: The Six Qi include the Five Phases. Lei Gong said: The Five Phases are five, and the Six Qi are six; how can they combine? Qibo said: If the Five Phases were only five, they would not be wondrous. With the addition of the Sixth Qi, the transformations of the Five Phases become infinite. I therefore transmit the theory of the Six Qi, because Yu Qu had spoken recklessly about it. Lei Gong said: Among the Six Qi, each corresponds to the Five Phases, except for Fire which has two. Why is this? Qibo said: Fire is divided into Ministerial Fire (Zhu Huo) and Sovereign Fire (Jun Huo). In the human body, Fire is more abundant than Water; among the five Zang organs, none is without Fire. Thus, the Fire of Heaven and Earth is also more abundant than Metal, Wood, Water, and Earth. This highlights the combination of Heaven and Earth with humanity. Lei Gong said: Great indeed! You have dispelled ignorance and resolved doubts. Is this not what the Heavenly Master means? Please record this as a chapter on the Six Qi.
Chen Shiduo commented: The Five Phases are no different from the Five Zang organs; the Five Zang organs are the theory of the Six Qi. Since the Five Phases are only five, and only Fire is divided into two, the Six Qi discuss the two Fires together, which is actually discussing the Five Zang organs.
Volume Seven of *Waijing Weiyan*
Chapter on Differences and Similarities of the Six Qi
Question: The Five Zang correspond to the Five Seasons, and the Six Channels correspond to the Six Qi. However, the *Zhenyao Jingzhong Pian* states that the Six Qi correspond to the Five Zang and end with the Six Channels; the *Sishi Cini Cong Lun* states that the Six Channels correspond to the Four Seasons and end with the Five Zang; the *Zhenyao Pian* states that meridians originate from the Five Zang and externally connect to the Six Channels; the *Sishi Cini Cong Lun* states that meridians are rooted in the Six Qi and externally connect to the Five Zang. Why is this so? Qibo said: The pulse Qi of the human body connects upward to Heaven and downward to Earth; it cannot be summarized in one sentence. Therefore, they speak of them in a cross-referenced manner. Tian Lao said: The chapters and sentences are the same, but the meanings differ. If one does not read well, I fear one will be rigid and not understand. Qibo said: Medicine integrates Heaven, Earth, and Humanity to establish theories. One must not ask how Heaven knows Earth, or how Earth knows Humanity. Pulse Qi circulates between skin, flesh, tendons, and bones; internally it combines with the Five Phases, externally with the Six Qi. How can it be summarized in one sentence? It is necessary to divide it to return to unity. Tian Lao said: Please explain the principle of returning to unity. Qibo said: The combination of the Five Seasons with the Five Zang is the same as the combination of the Six Qi with the Five Zang. The response of the Six Qi to the Six Channels is the same as the response of the Five Seasons to the Six Channels. Knowing their similarity, how is it difficult to know their differences? Tian Lao said: Good.
Chen Shiduo commented: How can there be difference? Why seek sameness? How can there be sameness? Why not speak of difference? One only needs to seek diligently.
Chapter on Division and Combination of Si Tian and Zai Quan
Question: Si Tian (Heavenly Qi) and Zai Quan (Earthly Qi) combine; how are they distinguished in governing the year? Qibo said: Above the middle of the year, Heavenly Qi governs. Below the middle of the year, Earthly Qi governs. Tian Lao said: Does Si Tian Qi govern the first half of the year? Does Zai Quan Qi govern the second half? Qibo said: Yes. Tian Lao said: Why does Si Tian Qi govern the first half? Qibo said: Spring and Summer are the Yin and Yang of Heaven; Yang generates, Yin grows; this is the Qi of Heaven, so it governs the first half. Tian Lao said: Why does Zai Quan Qi govern the latter half? Qibo said: Autumn and Winter are the Yin and Yang of Earth; Yin kills, Yang hides; this is the Qi of Earth, so it governs the second half. Tian Lao said: In a year, are the Qi of Heaven and Earth completely separate? Qibo said: The Qi of Heaven and Earth interact every day. Si Tian Qi begins on the left of Earth; Zai Quan Qi follows on the right of Heaven. Throughout the year, they mutually influence each other; although divided, they are essentially undivided. Tian Lao said: Then why distinguish Si Tian and Zai Quan? Qibo said: If not distinguished, Yin and Yang would not be clear, and one could not grasp the meaning of Yin containing Yang and Yang containing Yin. Si Tian Qi begins in Earth and ends in Heaven; Zai Quan Qi begins in Heaven and ends in Earth. Heaven and Earth rise and descend, rotating endlessly. This is truly the case, so they can be combined or divided. Tian Lao said: Why does Si Tian Qi begin in Earth? Why does Zai Quan Qi begin in Heaven? Qibo said: Si Tian Qi begins on the left of Earth, where Heaven exists within Earth; Zai Quan Qi begins on the right of Heaven, where Earth exists within Heaven. Tian Lao said: Good.
Chen Shiduo commented: Discussing Si Tian and Zai Quan by combining Heaven and Earth is the way to properly speak of Heaven and Earth.
Chapter on Transformation Following (Cong Hua)
Tian Lao asked: Dryness arises from Heat, Wind rises from Dryness, Dust is generated by Wind, Rain pours from Dampness, Heat comes from Cold. What is the reason? Qibo said: Each of the Five Phases has its overcoming and its restraint. If restraint is excessive, the restrained party responds and transforms according to the restraining party. Thus, when Heat reaches its extreme, Dryness inevitably follows; this is Metal following Fire. When Dryness reaches its extreme, Wind inevitably follows; this is Wood following Metal. When Wind reaches its extreme, dust and haze inevitably follow; this is Earth following Wood. When Dampness steaming reaches its extreme, continuous rain inevitably follows; this is Water following Earth. When Yin Cold reaches its extreme, thunder and lightning inevitably follow; this is Fire following Water. This is the principle of succession and restraint; what is strange about it? Tian Lao said: By what method can we make them not follow? Qibo said: For those following Fire, moisten the Metal; for those following Metal, vent the Wood; for those following Wood, cultivate the Earth; for those following Earth, guide the Water; for those following Water, assist the Fire. Neither deficiency nor excess; achieve balance, and they will not follow. Tian Lao said: If moistening Metal still results in Metal following Fire, venting Wood still results in Wood following Metal, cultivating Earth still results in Earth following Wood, guiding Water still results in Water following Earth, assisting Fire still results in Fire following Water, what then? Qibo said: This indicates that Yin and Yang have already changed, and Water and Fire have already separated; this cannot be treated with herbs or acupuncture.
Chen Shiduo commented: The words are shallow, but the theory is deep.
Chapter on Winter/Summer and Fire/Heat
Hu Kongjia asked Qibo: In winter, the severe cold bites the skin and muscles. Humans should fear cold, yet they develop heat syndromes. Why? Qibo said: External cold causes internal heat to increase. Hu Kongjia said: With external cold and internal heat, people should get sick together. Why only heat? Qibo said: Deficiency of Water in the Kidney fails to control Fire. Triggered by external cold, Fire erupts. In humans, no Zang organ is without Fire, and no Fu organ is without Fire. All rely on Kidney Water for nourishment. When Kidney Water is abundant, Fire is stored; when Kidney Water is depleted, Fire moves. Without internal water nourishment, internal heat becomes extreme. Coupled with external cold binding, the stagnant Qi of Fire erupts, often beyond saving. Hu Kongjia said: Fire must have assistance to flourish. Fire erupting externally, with no external Fire to assist, should decline slightly. Yet heat diseases are lighter in summer and heavier in winter. Why? Qibo said: This manifests the Qi of Fire stagnation. In summer, Qi disperses, making Fire hard to retain; in winter, Qi stores, making Fire hard to release. Hard to release yet forced to release, the stagnant and angry Qi becomes difficult to overcome and turns heavier. Hu Kongjia said: Can summer treatments be used for winter? Qibo said: Distinguish the true and false nature of Fire and Heat; do not consider winter or summer. Hu Kongjia said: Good.
Chen Shiduo commented: There is no other method to treat stagnation; one simply treats stagnation.
Chapter on Summer-Heat and Fire
Zhu Rong asked Qibo: Summer-heat and Fire are both heat syndromes. Why are they divided into two in the Six Qi? Qibo said: Summer-heat diseases form in summer; Fire diseases occur in all four seasons, hence they are divided. Zhu Rong asked: Although Fire diseases occur in all seasons, they mostly form in summer. Heat accumulates in summer and erupts in all seasons; shouldn't Summer-heat encompass it? Qibo said: Fire is not just formed in summer; it can form in any season. Fire should be stored, not erupted. Fire erupting in summer is Fire drawing out Fire. In other seasons, even if there is no external Fire to draw out, Fire accumulating in the Zang-Fu organs can erupt spontaneously. Its fierce intensity is more rampant than that drawn out by external Fire. How can one discuss Summer-heat without discussing Fire? Zhu Rong said: Fire should not be erupted; if erupted, it is often incurable. Is this different from the invasion of Summer-heat and Fire? Qibo said: Summer-heat and Fire are similar but essentially different. Because they are different, Summer Fire cannot be discussed together with Spring, Autumn, and Winter Fire. Because they are distinct, Summer-heat cannot be mentioned alongside Summer Fire. Fire diseases are heat generated spontaneously within the Zang-Fu, not Fire formed by Summer-heat. Therefore, Fire syndromes occurring in summer are still Fire syndromes; one cannot say Fire is Summer-heat, or Summer-heat is Fire. Zhu Rong said: Summer-heat and Fire are not one; dividing them into two Qi is appropriate.
Chen Shiduo commented: Summer-heat and Fire should not be discussed together; this expresses profound truth.
Chapter on Yin and Yang Upper and Lower
Chang Bo asked Qibo: Yang is above, Yin is below. Does Yang Qi also descend? Qibo said: The Qi of Yin and Yang is the same above and below. Yang Qi certainly travels downward. Chang Bo said: Cold Jue extends to the knees but not to the vertex; headache extends to the vertex but not to the knees. Is this not clear proof that Yin Qi is below and Yang Qi is above? Qibo said: Yin Qi is born from Yang, and Yang Qi is born from Yin. They connect above and below without separation. Yang Qi follows Yin, emerging outside the meridians; Yin Qi follows Yang, entering inside the meridians. Only then can Qi and Blood flow through, reaching all five Zang and six Fu organs. Cold Jue reaching the knees means Yang cannot reach; it does not mean Yang is exclusively above and not below. Headache reaching the vertex means Yin cannot descend; it does not mean Yin is exclusively below and not above. Heaven and Earth are nothing but Yin and Yang. If the Yin and Yang of Heaven and Earth do not interact, then the alternation of cold and heat, storage and growth, would have no standard. How would humans be different?
Chen Shiduo commented: Yang should ascend/disperse, Yin should descend. These two are opposite; if opposite, the ascending does not ascend, and the descending does not descend. Theoretically, Yang's ascent has the tendency of descent, and Yin's descent has the mechanism of ascent. Ultimately, it is precious that Yin and Yang do not reverse.
Chapter on Ying and Wei Mutual Weight
Lei Gong said: Yang Qi emerges from Wei Qi, and Yin Qi emerges from Ying Qi. Yin governs death, Yang governs life. Yang Qi is heavier than Yin Qi, so Wei Qi should be heavier than Ying Qi. Qibo said: Ying and Wei are mutually weighted. Lei Gong said: Please explain the principle of mutual weight. Qibo said: Zong Qi accumulates in the Upper Jiao; Ying Qi originates from the Middle Jiao; Wei Qi originates from the Lower Jiao. There is Heaven, Yang Qi, and Yin Qi. Humans inherit the two Qi of Heaven and Earth, possessing both Yin and Yang. Wei Qi is Yang. It rises from the Lower Jiao to the Middle Jiao and up to the Upper Jiao, moving from Yin to Yang. Ying Qi is Yin. It descends from the Middle Jiao to the Upper Jiao and down to the Lower Jiao, moving from Yang to Yin. The two Qi are equally weighted, interacting above and below, entering and exiting, rising and descending, thereby generating Qi infinitely. Lei Gong said: Yin and Yang cannot be separated; I already know this. But why is Yin Qi difficult to ascend? Qibo said: Yin Qi is refined and specialized; it must travel with Zong Qi within the meridians. It starts at Taiyuan (LU9) of the Hand-Taiyin Lung Meridian, then flows through the Hand-Yangming Large Intestine Meridian, Foot-Yangming Stomach Meridian, Foot-Taiyin Spleen Meridian, Hand-Shaoyin Heart Meridian, Hand-Taiyang Small Intestine Meridian, Foot-Taiyang Bladder Meridian, Foot-Shaoyin Kidney Meridian, Hand-Jueyin Pericardium Meridian, Hand-Shaoyang Sanjiao Meridian, Foot-Shaoyang Gallbladder Meridian, Foot-Jueyin Liver Meridian, and returns to the Hand-Taiyin Lung Meridian. Yin resides inside, not outside; Yin guards the interior, not the exterior. Though it may seem like it doesn't ascend, it ascends constantly. Therefore, Ying and Wei Qi are equally important in the human body; one should not value Wei over Ying. Lei Gong said: Good.
Chen Shiduo commented: Ying and Wei are originally equally weighted. Those who value Wei and slight Ying do not understand Ying and Wei.
Chapter on Mutual Rooting of the Five Zang
Lei Gong asked Qibo: Yang contains Yin, and Yin contains Yang; I already know this. However, regarding the transformation of Yin and Yang, I do not know if "Yin contains Yang" and "Yang contains Yin" have fixed positions? Qibo said: Yin and Yang root each other and originally have no fixed position. However, seeking their positions, there are definite ones. The Lung opens into the nose; the Heart opens into the tongue; the Spleen opens into the mouth; the Liver opens into the eyes; the Kidney opens into the ears. Jueyin meets the Du Mai at the vertex. This is Yang containing Yin, with Yin occupying Yang positions. The Liver and Gallbladder are exterior-interior; the Heart and Small Intestine are exterior-interior; the Kidney and Bladder are exterior-interior; the Spleen and Stomach are exterior-interior; the Lung and Large Intestine are exterior-interior; the Pericardium and Sanjiao are exterior-interior. This is Yin containing Yang, with Yang occupying Yin positions. Lei Gong said: Please speak of the positions of mutual rooting. Qibo said: The Ear belongs to the Kidney and hears sound; Sound belongs to Metal. Thus, there is Lung Yin in the Ear. The Nose belongs to the Lung and smells odors; Odor belongs to Fire. Thus, there is Heart Yin in the Nose. The Tongue bends with the Heart and tastes flavors; Flavor belongs to Earth. Thus, there is Spleen Yin in the Tongue. The Eyes have five wheels connecting to the five Zang; the Brain belongs to the Kidney and gathers in various tissues. Thus, the Ear and Brain contain the Yin of the five Zang. Dachangshu is beside the 16th thoracic vertebra; Weishu is beside the 12th thoracic vertebra; Xiaochangshu is at the 18th dorsal vertebra; Danshu is beside the 10th thoracic vertebra; Pangguangshu is at the 20th lumbar vertebra; Sanjiaoshu is beside the 13th thoracic vertebra above Shenshu; the Pericardium has no Shu point, residing in Geshu beside the 7th thoracic vertebra. These are the positions where Yang contains Yin in the six Fu organs. Because each has a position, their roots generate endlessly. Otherwise, they would be empty vessels; what roots would they have? Lei Gong said: Good.
Chen Shiduo commented: Yin contains Yang, Yang contains Yin. Having position while seemingly having none is because Yin and Yang have roots.
Chapter on Eight Winds and Consolidating the Root
Lei Gong asked Qibo: Do the Eight Winds come from Heaven, from Earth, or from humans? Qibo said: The Eight Winds come from Heaven and Earth. The five Winds of the human body combine to cause disease. If humans lack the five Winds, the Winds of Heaven and Earth cannot invade. Lei Gong said: Please explain the division of the Eight Winds between Heaven and Earth. Qibo said: The Eight Winds are the winds of Spring, Summer, Autumn, Winter, and the directions East, South, West, North. The winds of the four seasons are specific seasonal winds, belonging to Heaven. The winds of the four directions are directional winds, belonging to Earth. However, Earth receives the Qi of Heaven, and the wind grows. Heaven receives the Qi of Earth, and the wind becomes great. Thus, the Eight Winds belong to Heaven and Earth; they can be divided but are essentially indivisible. Lei Gong said: How do the five Winds of humans combine with Heaven and Earth? Qibo said: The five Winds are the Winds of the Heart, Liver, Spleen, Lungs, and Kidneys. When the five Zang are deficient, Wind is generated. Internal Wind summons External Wind, and the Winds of Heaven and Earth combine harmoniously. If the five Zang are not deficient, there is no internal Wind; how can External Wind enter? Lei Gong said: Once Wind has entered, should one expel External Wind or eliminate Internal Wind? Qibo said: Wind is summoned from within; if one does not treat the interior, what else can be treated? Lei Gong said: If treating Internal Wind does not disperse External Wind, what then? Qibo said: If Internal Wind is not treated, External Wind enters further; how can it be dispersed? Treating the Zang consolidates the root; treating Wind protects the branch. This is how one skillfully treats the Eight Winds. Lei Gong said: Why is this speech so good? Please record it and pass it on to future generations.
Chen Shiduo commented: Minor winds are all external invasions. External invasions are caused by internal attraction. Therefore, treating only the interior is insufficient, and treating only the exterior is also insufficient. The key is to combine within division, and divide within combination.
Volume Eight of *Waijing Weiyan*
Chapter on Naming the Eight Winds