盘盂问于岐伯曰：大小便闭结不通，饮食辄吐，面赭唇焦，饮水亦呕，脉又沉伏，此何症也?岐伯曰：肾虚寒盛，阴格阳也。盘盂曰：阴何以格阳乎？岐伯曰：肾，少阴经也，恶寒喜温。肾寒则阳无所附，升而不降矣。盘盂曰：其故何也?岐伯曰：肾中有水火存焉。火藏水中，水生火内，两相根而两相制也。邪入则水火相离而病生矣。盘盂曰：何邪而使之离乎?岐伯曰：寒热之邪皆能离之，而寒邪为甚。寒感之轻则肾中之虚阳上浮，不至格拒之至也。寒邪太盛，拒绝过坚，阳杜阴而力衰，阴格阳而气旺，阳不敢居于下焦，冲逆于上焦矣，上焦冲逆，水谷入喉，安能下入于胃乎。盘盂曰：何以治之?岐伯曰：以热治之。盘盂曰：阳宜阴折，热宜寒折，今阳在上而作热，不用寒反用热，不治阴反治阳，岂别有义乎?岐伯曰：上热者，下逼之使热也；阳升者，阴祛之使升也。故上热者下正寒也，以阴寒折之，转害之矣，故不若以阳热之品顺其性而从治之，则阳回而阴且交散也。盘盂曰：善。
风后问于岐伯曰：春日之疫，非感风邪成之乎?岐伯曰：疫非独风也。春日之疫，非风而何。风后曰：然则春温即春疫乎?岐伯曰：春疫非春温也。春温有方而春疫无方也。风后曰：春疫无方，何其疾之一似春温也?岐伯曰：春温有方而时气乱之，则有方者变而无方，故与疫气正相同也。风后曰：同中有异乎?岐伯曰：疫气热中藏杀，时气热中藏生。风后曰：热中藏生，何多死亡乎?岐伯曰：时气者，不正之气也。脏腑闻正气而阴阳和，闻邪气而阴阳乱。不正之气即邪气也，故闻之而辄病，转相传染也。风后曰：闻邪气而不病者，又何故欤?岐伯曰：脏腑自和，邪不得而乱之也。春温传染，亦脏腑之虚也。风后曰：脏腑实而邪远，脏腑空而邪中，不洵然乎。
外经微言九卷
补泻阴阳篇
雷公问于岐伯曰：人身阴阳分于气血，《内经》详之矣。请问其余。岐伯曰：气血之要，在气血有余不足而已。气有余则阳旺阴消，血不足则阴旺阳消。雷公曰：治之奈何?岐伯曰：阳旺阴消者，当补其血；阴旺阳消者，当补其气。阳旺阴消者，宜泻其气；阴旺阳消者，宜泻其血。无不足，无有余，则阴阳平矣。雷公曰：补血则阴旺阳消，不必再泻其气；补气则阳旺阴消，不必重泻其血也。岐伯曰：补血以生阴者，盲其常补阴也；泻气以益阴者，言其暂泻阳也。补气以助阳者，言其常补阳也；泻血以救阳者，言其暂泻阴也。故新病可泻，久病不可轻泻也；久病宜补，新病不可纯补也。雷公曰：治血必当理气乎?岐伯曰：治气亦宜理血也。气无形，血有形，无形生有形者，变也；有形生无形者，常也。雷公曰：何谓也?岐伯曰：变治急，常治缓。势急不可缓，亟补气以生血；势缓不可急，徐补血以生气。雷公曰：其故何也。岐伯曰：气血两相生长，非气能生血，血不能生气也。第气生血者，其效速；血生气者，其功迟。宜急而亟者，治失血之骤也；宜缓而徐者，治失血之后也。气生血则血得气而安，无忧其．沸腾也；血生气则气得血而润，无虞其干燥也。苟血失补血则气且脱矣。血安补气则血反动矣。雷公曰：善。
善养篇
雷公问于岐伯曰：春三月谓之发陈，夏三月谓之蕃秀，秋三月谓之容平，冬三月谓之闭藏，天师详载《四气调神大论》中。然调四时则病不生，不调四时则病必作，所谓调四时者，调阴阳之时令乎宁抑调人身阴阳之气乎?愿晰言之。岐伯曰：明乎哉问也!调阴阳之气，在人不在时也。春三月调木气也，调木气者顺肝气也。夏三月调火气也。调火气者顺心气也。秋三月调金气也，调金气者顺肺气也。冬三月调水气也，调水气者顺肾气也。肝气不顺，逆春气矣，少阳之病应之。心气不顺，逆夏气矣，太阳之病应之。肺气不顺，逆秋气矣，太阴之病应之。肾气不顺，逆冬气矣，少阴之病应之。四时之气可不调乎。调之实难，以阴阳之气不易调也，故人多病耳。雷公曰：人既病矣，何法疗之?岐伯曰：人以胃气为本，四时失调，致生疾病，仍调其胃气而已。
胃调脾自调矣，脾调而肝心肺肾无不顺矣。雷公曰：先时以养阴阳，又何可不讲乎?岐伯曰；阳根于阴，阴根于阳，养阳则取之阴也，养阴则取之阳也。以阳养阴，以阴养阳，贵养之于豫也，何邪能干乎。闭目塞兑，内观心肾，养阳则漱津送入心也，养阴则漱津送入肾也，无他异法也。雷公曰：善。天老问曰：阴阳不违背而人无病，养阳养阴之法止调心肾乎?岐伯曰：《内经》一书，皆养阳养阴之法也。天老曰：阴阳之变迁不常，养阴养阳之法又乌可执哉?!岐伯曰：公言何善乎。奇恒之病，必用奇恒之法疗之，豫调心肾，养阴阳于无病时也。然而病急不可缓，病缓不可急，亦视病如何耳。故不宜汗而不汗，所以养阳也；宜汗而急汗之，亦所以养阳也；不宜下而不下，所以养阴也；宜下而大下之，亦所以养阴也。岂养阳养阴专尚补而不尚攻乎。用攻于补之中，正善于攻也；用补于攻之内，正善于补也。攻补兼施，养阳而不损于阴，养阴而不损于阳，庶几善于养阴阳者乎。天老曰：善。
陈士铎曰：善养一篇，俱非泛然之论，不可轻用攻补也。
鸟师问岐伯曰：人汗出不已，皆亡阳也。岐伯曰：汗出不已，非尽亡阳也。鸟师曰：汗症未有非热也，热病即阳病矣。天师谓非阳何也?岐伯曰：热极则阳气难固，故汗泄亡阳，溺属阴，汗属阳，阳之外泄，非亡阳而何谓?非尽亡阳者，以阳根于阴也，阳之外泄由于阴之不守也。阴守其职，则阳根于阴，阳不能外泄也。阴失其职，则阴欲自顾不能，又何能摄阳气之散亡乎。故阳亡本于阴之先亡也。鸟师曰：阴亡则阴且先脱，何待阳亡而死乎?岐伯曰：阴阳相根，无寸晷之离也。阴亡而阳随之即亡，故阳亡即阴亡也，何分先后乎，鸟师曰：阴阳同亡，宜阴阳之共救矣，乃救阳则汗收而可生，救阴则汗止而难活，又何故乎?岐伯曰：阴生阳则缓，阳生阴则速，救阴而阳之绝不能据回，救阳而阴之绝可以骤复，故救阴不若救阳也。虽然，阴阳何可离也，救阳之中，附以救阴之法，则阳回而阴亦自复也。鸟师曰：阴阳之亡，非旦夕之故也，曷不于未亡之前先治之?岐天师曰；大哉言乎!亡阴亡阳之症，皆肾中水火之虚也，阳虚补火以生水，阴虚补水以制火，可免两亡矣。鸟师曰：善。
陈士铎曰：阴阳之亡，由于阴阳之两不可守也，阳摄于阴，阴摄于阳，本于水火之虚，虚则亡，又何疑哉。
昼夜轻重篇
雷公问于岐伯曰：昼夜可辨病之轻重乎。岐伯曰：病有重轻，宜从昼夜辨之。雷公曰：辨之维何?岐伯曰：阳病昼重，阴病昼轻，阳病夜轻，阴病夜重。雷公曰：何谓也?岐伯曰：昼重夜轻，阳气旺于昼，衰于夜也。昼轻夜重，阴气旺于夜，衰于昼也。雷公曰：阳病昼轻，阴病夜轻，何故乎?岐伯曰：此阴阳之气虚也。雷公曰：请显言之。岐伯曰，阳病昼重夜轻，此阳气与病气交旺，阳气未衰也，正与邪斗，尚有力也，故昼反重耳。夜则阳衰矣，阳衰不与邪斗，邪亦不与正斗，故夜反轻耳。阴病昼轻夜重，此阴气与病气交旺，阴气未衰也，正与邪争，尚有力也，故夜反重耳。昼则阴衰矣，阴衰不敢与邪争，邪亦不与阴争，故昼反轻耳。雷公曰：邪既不与正相战，宜邪之退舍矣，病犹不瘥，何也?岐伯曰：重乃真重，轻乃假轻。假轻者视之轻而实重，邪且重入矣，乌可退哉。且轻重无常，或昼重亦重，或昼轻夜亦轻，或时重时轻，此阴阳之无定，昼夜之雄拘也。雷公曰：然则何以施疗乎?岐伯曰：昼重夜轻者，助阳气以祛邪，昼轻夜重者，助阴气以祛邪，皆不可专祛其邪也。昼夜俱重，昼夜俱轻，与时重时轻峻于补阴，佐以补阳，又不可泥于补阳而专于祛邪也。
陈士铎曰：昼夜之间，轻重自别。
解阳解阴篇
奢龙问于岐伯曰：阳病解于戌，阴病解于寅，何也?岐伯曰：阳病解于戌者，解于阴也。阴病解于寅者，解于阳也。然解于戌者不始于戌，解于寅者不始于寅，不始于戌者由寅始之也，不始于寅者由女始之也。解于戌而始于寅，非解于阴乃解于阳也，解于寅而始于亥，非解于阳乃解于阴也。奢龙曰：阳解于阳，阴解于阴，其义何也?岐伯曰：十二经均有气王之时，气王则解也。奢龙曰：十二经之王气可得闻乎?岐伯曰：少阳之气王寅卯辰，太阳之气王已午未，阳明之气王申酉戌，太阴之气王亥子丑，少阴之气王子丑寅，厥阴之气王丑寅卯也。奢龙曰：少阴之王何与各经殊乎?岐伯曰：少阴者，肾水也。水中藏火，火者阳也。子时一阳生，丑时二阳生，寅时三阳生，阳进则阴退，故阴病遇子丑寅而解者，解于阳也。奢龙曰：少阴解于阳，非解于阴矣。岐伯曰：天一生水，子时水生，即是王地，故少阴遇子而渐解也。奢龙曰：少阳之解始于寅卯，少阴厥阴之解终于寅卯，又何也?岐伯曰：寅为生入之首，卯为天地门户，始于寅卯者，阳得初之气也；终于寅卯者，阴得终之气也。奢龙曰：三阳之时，王各王三时，三阴之时，王连王三时，又何也?岐伯曰：阳行健，其道长，故各王其时。阴行钝，其道促，故连王其时也。奢龙曰：阳病解于夜半，阴病解于日中，岂阳解于阳，阴解于阴乎?岐伯曰：夜半以前者阴也，夜半以后者阳也；日中以后者阴也，日中以前者阳也。阳病必于阳王之时。先现解之机，至夜半而尽解也。阴病必于阴王之时，先现解之兆，至日中而尽解也。虽阳解于阳，实阳得阴之气也。虽阴解于阴，实阴得阳之气也。此阳根阴、阴根阳之义耳。奢龙曰：善。
陈士铎曰：阳解于阴，阴解于阳，自有至义，非泛说也。
真假疑似篇
雷公问曰：病有真假，公言之矣。真中之假，假中之真，未言也。岐伯曰：寒热虚实尽之。雷公曰：寒热若何?岐伯曰：寒乃假寒，热乃真热。内热之极，外现假寒之象，此心火之亢也。火极似水，治以寒则解矣。热乃假热，寒乃真寒，下寒之至，上发假热之形，此肾火之微也，水极似火，治以热则解矣。雷公曰：虚实若何?岐伯曰：虚乃真虚，实乃假实。清肃之令不行，饮食难化，上越中满，此脾胃假实，肺气真虚也。补虚则实消矣。实乃真实，虚乃假虚，疏泄之气不通，风邪相侵，外发寒热，此肺气假虚，肝气真实也。治实则虚失矣。雷公曰：尽此乎?岐伯曰：未也，有时实时虚，时寒时热，状真非真，状假非假，此阴阳之变，水火之绝也。雷公曰：然则何以治之?岐伯曰：治之早则生，治之迟则死。雷公曰：将何法早治之?岐伯曰：救胃肾之气，则绝者不绝，变者不变也。雷公曰：水火各有其假，而火尤难辨奈何?岐伯曰：真火每现假寒，假火每现真热。然辨之有法也，真热者阳症也，真热现假寒者，阳症似阴也，此外寒内热耳。真寒者阴症也，真寒现假热者，阴症似阳也，此外热内寒耳。雷公曰：外寒内热，外热内寒，水火终何以辨之?岐伯曰；外寒内热者，真水之亏，邪气之胜也。外热内寒者，真火之亏，正气之虚也。真水真火，肾中水火也。肾火得肾水以相资，则火为真火，热为真热；肾火离肾水以相制，则火为假火，热成假热矣。辨真辨假，以外水试之，真热得水则解，假热得水则逆也。雷公曰：治法若何?岐伯曰：补其水则假火自解矣。雷公曰：假热之症，用热剂而瘥者，何也?岐伯曰：肾中之火喜阴水相济，亦喜阴火相引，滋其水矣，用火引之，则假火易藏，非舍水竟用火也。雷公曰：请言治火之法。岐伯曰：补真水则真火亦解也。虽然，治火又不可纯朴水也，祛热于补水之中，则假破真现矣。雷公曰：善。
陈士铎曰：不悟真何知假，不悟假何知真。真假之间，亦水火之分也。识破永火之真假，则真假何难辨哉。
从逆窥源篇
盘盂向岐伯问道：大小便闭塞不通，饮食随即呕吐，面色红赤如赭石，嘴唇焦枯，喝水也呕吐，脉象沉伏，这是什么病症？岐伯说：这是肾虚寒盛，阴气格拒阳气所致。盘盂问：阴气为什么能格拒阳气呢？岐伯说：肾属于少阴经，厌恶寒冷而喜欢温暖。肾脏寒冷则阳气无处依附，只能上升而不能下降。盘盂问：其中的原因是什么呢？岐伯说：肾中存有水和火两种物质。火藏于水中，水生于火内，两者相互根植又相互制约。邪气侵入则水火分离而疾病产生。盘盂问：什么邪气导致它们分离呢？岐伯说：寒邪和热邪都能使它们分离，其中寒邪最为严重。感寒较轻时，肾中的虚阳上浮，还不至于达到格拒的程度。如果寒邪太盛，拒绝过于坚固，阳气被阴气郁阻而力量衰弱，阴气格拒阳气而气势旺盛，阳气不敢居于下焦，反而冲逆于上焦。上焦气机冲逆，水谷进入喉咙，怎么能再下行进入胃中呢？盘盂问：用什么方法治疗？岐伯说：用热性药物来治疗。盘盂问：阳气亢盛应当用阴寒来折服，热证应当用寒凉来折服，现在阳气在上焦表现为热象，不用寒凉药反而用热药，不治疗阴分反而治疗阳分，难道另有深意吗？岐伯说：上焦的热，是由于下焦逼迫使其发热；阳气的升腾，是由于阴气排斥使其上升。所以上焦的热，根源在于下焦的正寒。如果用阴寒药去折服它，反而会加重伤害，所以不如用阳热的药物顺应其本性而从治（反治），这样阳气回复，阴气自然交散。盘盂说：好。
陈士铎评论道：阴胜必须用阳来折服，阳胜必须用阴来折服，这都是从治的方法。
风后向岐伯问道：春天的疫病，不是感受风邪造成的吗？岐伯说：疫病不仅仅由风引起。但春天的疫病，除了风还有什么呢？风后说：那么春温就是春疫吗？岐伯说：春疫不是春温。春温有固定的方证规律，而春疫没有固定规律。风后说：春疫没有固定规律，为什么发病症状与春温如此相似？岐伯说：春温虽有固定规律，但若被时气扰乱，则有规律的就会变得无规律，所以与时气之疫正相同。风后说：同中有异吗？岐伯说：疫气在热中隐藏着杀机，时气在热中隐藏着生机。风后说：热中隐藏着生机，为什么死亡的人那么多？岐伯说：时气，是不正之气。脏腑听到正气则阴阳调和，听到邪气则阴阳紊乱。不正之气就是邪气，所以听到它就生病，并且互相传染。风后说：听到邪气而不生病的，又是什么原因？岐伯说：因为脏腑自身调和，邪气不能扰乱它。春温的传染，也是由于脏腑虚弱。风后说：脏腑充实则邪气远离，脏腑空虚则邪气入侵，确实是这样吗？
陈士铎评论道：温病类似疫病，不能说温病就是疫病，辨析得明白清爽。
外经微言九卷
补泻阴阳篇
雷公向岐伯问道：人身体的阴阳分为气血，《内经》已经详细论述了。请问其余的内容。岐伯说：气血的关键，在于气血的有余和不足。气有余则阳气旺盛阴气消退，血不足则阴气旺盛阳气消退。雷公说：怎么治疗？岐伯说：阳气旺盛阴气消退的，应当补血；阴气旺盛阳气消退的，应当补气。阳气旺盛阴气消退的，宜泻气；阴气旺盛阳气消退的，宜泻血。没有不足，也没有有余，阴阳就平和了。雷公说：补血则阴旺阳消，不必再泻气；补气则阳旺阴消，不必重泻血。岐伯说：补血以生阴，是说要常规地补阴；泻气以益阴，是说暂时地泻阳。补气以助阳，是说要常规地补阳；泻血以救阳，是说暂时地泻阴。所以新病可以泻，久病不可轻易泻；久病宜补，新病不可纯补。雷公说：治血一定要调理气吗？岐伯说：治气也应当调理血。气无形，血有形，无形生有形是变通；有形生无形是常态。雷公说：什么意思？岐伯说：变通治急症，常态治缓症。势急不可缓，亟需补气以生血；势缓不可急，徐徐补血以生气。雷公说：其中的原因是什么？岐伯说：气血两相生长，并非气能生血、血不能生气。只是气生血，效果快；血生气，功效慢。宜急而亟者，是治疗失血的骤发；宜缓而徐者，是治疗失血之后。气生血则血得气而安定，不用担心沸腾；血生气则气得血而滋润，不用担心干燥。如果血失补则气将脱失；血安则补气则血会反动。雷公说：好。
陈士铎评论道：气血都可以补，应当在补中探寻本源，不可一味呆板地补才好。
善养篇
雷公向岐伯问道：春季三个月叫做发陈，夏季三个月叫做蕃秀，秋季三个月叫做容平，冬季三个月叫做闭藏，天师在《四气调神大论》中详细记载。然而调养四时则病不生，不调养四时则病必发作。所谓调养四时，是调养阴阳的时令呢，还是调养人身体的阴阳之气呢？希望详细说明。岐伯说：问得好！调养阴阳之气，关键在于人而不在于时令。春季三个月调养木气，调养木气就是顺应肝气。夏季三个月调养火气，调养火气就是顺应心气。秋季三个月调养金气，调养金气就是顺应肺气。冬季三个月调养水气，调养水气就是顺应肾气。肝气不顺，就是违背春气，少阳的病应验。心气不顺，就是违背夏气，太阳的病应验。肺气不顺，就是违背秋气，太阴的病应验。肾气不顺，就是违背冬气，少阴的病应验。四时之气可以不调养吗？调养实在难，因为阴阳之气不易调养，所以人多病。雷公说：人既然病了，用什么方法治疗？岐伯说：人以胃气为本，四时失调导致疾病，仍然调养胃气罢了。胃调则脾自调，脾调则肝心肺肾无不顺。雷公说：先前讲养护阴阳，又有什么不可以讲的？岐伯说：阳根于阴，阴根于阳，养阳就要取法于阴，养阴就要取法于阳。以阳养阴，以阴养阳，贵在预先调养，什么邪气能干扰呢？闭目塞听，内观心肾，养阳就漱口津液送入心，养阴就漱口津液送入肾，没有其他奇异的方法。雷公说：好。天老问道：阴阳不违背则人无病，养阳养阴的方法只调养心肾吗？岐伯说：《内经》一书，都是养阳养阴的方法。天老说：阴阳的变化无常，养阴养阳的方法又怎能固执不变呢？岐伯说：你说得好。奇恒之病，必须用奇恒之法治疗，预先调养心肾，在无病时养护阴阳。然而病急不可缓，病缓不可急，也要看病情如何。所以不宜汗而不汗，是为了养阳；宜汗而急汗，也是为了养阳；不宜下而不下，是为了养阴；宜下而大下，也是为了养阴。难道养阳养阴专门崇尚补而不崇尚攻吗？在补中使用攻，正是善于攻；在攻中使用补，正是善于补。攻补兼施，养阳而不损阴，养阴而不损阳，这才是善于养护阴阳的人吧。天老说：好。
陈士铎评论道：善养一篇，都不是泛泛之论，不可轻率使用攻补。
鸟师问岐伯说：人出汗不止，都是亡阳。岐伯说：出汗不止，并不全是亡阳。鸟师说：汗症没有不是热的，热病就是阳病了。天师为什么说不是亡阳？岐伯说：热极则阳气难以固摄，所以汗泄导致亡阳。溺属阴，汗属阳，阳气外泄，不叫亡阳叫什么？之所以说不全是亡阳，是因为阳根于阴。阳气的外泄是由于阴的不守。阴守住职能，则阳根于阴，阳不能外泄。阴失去职能，则阴想顾自己都做不到，又怎么能摄持阳气不散亡呢？所以阳亡根本在于阴先亡。鸟师说：阴亡则阴先脱，何必等到阳亡才死？岐伯说：阴阳相互根植，没有片刻分离。阴亡而阳随之即亡，所以阳亡就是阴亡，何必分先后？鸟师说：阴阳同亡，应该阴阳共救，乃救阳则汗收可生，救阴则汗止难活，又什么原因？岐伯说：阴生阳则缓，阳生阴则速。救阴而阳绝不能立刻挽回，救阳而阴绝可以迅速恢复，所以救阴不如救阳。虽然如此，阴阳怎么可分离呢？在救阳之中，附带救阴的方法，则阳回而阴也自然恢复。鸟师说：阴阳的亡失，不是旦夕的原因，为什么不于未亡之前先治疗？岐天师说：话说得伟大啊！亡阴亡阳的症候，都是肾中水火之虚。阳虚补火以生水，阴虚补水以制火，可避免两亡。鸟师说：好。
陈士铎评论道：阴阳的亡失，由于阴阳的两不可守，阳摄于阴，阴摄于阳，本于水火之虚，虚则亡，有什么怀疑的呢。
昼夜轻重篇
雷公向岐伯问道：昼夜可以辨别病的轻重吗？岐伯说：病有轻重，应当从昼夜辨别。雷公说：怎么辨别？岐伯说：阳病昼重，阴病昼轻；阳病夜轻，阴病夜重。雷公说：什么意思？岐伯说：昼重夜轻，是因为阳气旺于昼，衰于夜。昼轻夜重，是因为阴气旺于夜，衰于昼。雷公说：阳病昼轻，阴病夜轻，什么原因？岐伯说：这是阴阳之气虚。雷公说：请明示。岐伯说：阳病昼重夜轻，这是阳气与病气交旺，阳气未衰，正与邪斗，尚有力，所以昼反重。夜则阳衰，阳衰不与邪斗，邪亦不与正斗，所以夜反轻。阴病昼轻夜重，这是阴气与病气交旺，阴气未衰，正与邪争，尚有力，所以夜反重。昼则阴衰，阴衰不敢与邪争，邪亦不与阴争，所以昼反轻。雷公说：邪既不与正相战，宜邪之退舍矣，病犹不愈，为什么？岐伯说：重是真重，轻是假轻。假轻者视之轻而实重，邪且重入，岂可退哉。且轻重无常，或昼重亦重，或昼轻夜亦轻，或时重时轻，这是阴阳无定，昼夜不拘束。雷公说：那么怎么施疗？岐伯说：昼重夜轻者，助阳气以祛邪；昼轻夜重者，助阴气以祛邪，都不可专祛其邪。昼夜俱重，昼夜俱轻，与时重时轻，峻于补阴，佐以补阳，又不可泥于补阳而专于祛邪。
陈士铎评论道：昼夜之间，轻重自然有别。
解阳解阴篇
奢龙向岐伯问道：阳病解于戌时，阴病解于寅时，为什么？岐伯说：阳病解于戌，是解于阴。阴病解于寅，是解于阳。然而解于戌者不始于戌，解于寅者不始于寅。不始于戌者由寅始之也，不始于寅者由亥始之也。解于戌而始于寅，非解于阴乃解于阳也；解于寅而始于亥，非解于阳乃解于阴也。奢龙说：阳解于阳，阴解于阴，其义何在？岐伯说：十二经均有气王之时，气王则解。奢龙说：十二经之王气可得闻乎？岐伯说：少阳之气王寅卯辰，太阳之气王巳午未，阳明之气王申酉戌，太阴之气王亥子丑，少阴之气王子丑寅，厥阴之气王丑寅卯。奢龙说：少阴之王何与各经殊乎？岐伯说：少阴者，肾水也。水中藏火，火者阳也。子时一阳生，丑时二阳生，寅时三阳生，阳进则阴退，故阴病遇子丑寅而解者，解于阳也。奢龙说：少阴解于阳，非解于阴矣。岐伯说：天一生水，子时水生，即是王地，故少阴遇子而渐解。奢龙说：少阳之解始于寅卯，少阴厥阴之解终于寅卯，又何也？岐伯说：寅为生入之首，卯为天地门户，始于寅卯者，阳得初之气也；终于寅卯者，阴得终之气也。奢龙说：三阳之时，王各王三时，三阴之时，王连王三时，又何也？岐伯说：阳行健，其道长，故各王其时。阴行钝，其道促，故连王其时也。奢龙说：阳病解于夜半，阴病解于日中，岂阳解于阳，阴解于阴乎？岐伯说：夜半以前者阴也，夜半以后者阳也；日中以后者阴也，日中以前者阳也。阳病必于阳王之时，先现解之机，至夜半而尽解。阴病必于阴王之时，先现解之兆，至日中而尽解。虽阳解于阳，实阳得阴之气也。虽阴解于阴，实阴得阳之气也。此阳根阴、阴根阳之义耳。奢龙说：好。
陈士铎评论道：阳解于阴，阴解于阳，自有至义，非泛说也。
真假疑似篇
雷公问道：病有真假，您已说过。真中之假，假中之真，还没说。岐伯说：寒热虚实尽在其中。雷公说：寒热怎么样？岐伯说：寒乃假寒，热乃真热。内热之极，外现假寒之象，这是心火之亢。火极似水，治以寒则解。热乃假热，寒乃真寒，下寒之至，上发假热之形，这是肾火之微。水极似火，治以热则解。雷公说：虚实怎么样？岐伯说：虚乃真虚，实乃假实。清肃之令不行，饮食难化，上越中满，这是脾胃假实，肺气真虚。补虚则实消。实乃真实，虚乃假虚，疏泄之气不通，风邪相侵，外发寒热，这是肺气假虚，肝气真实。治实则虚失。雷公说：尽于此乎？岐伯说：未也，有时实时虚，时寒时热，状真非真，状假非假，这是阴阳之变，水火之绝。雷公说：那么怎么治？岐伯说：治之早则生，治之迟则死。雷公说：将何法早治？岐伯说：救胃肾之气，则绝者不绝，变者不变。雷公说：水火各有其假，而火尤难辨奈何？岐伯说：真火每现假寒，假火每现真热。然辨之有法也，真热者阳症也，真热现假寒者，阳症似阴也，此外寒内热耳。真寒者阴症也，真寒现假热者，阴症似阳也，此外热内寒耳。雷公说：外寒内热，外热内寒，水火终何以辨之？岐伯说：外寒内热者，真水之亏，邪气之胜也。外热内寒者，真火之亏，正气之虚也。真水真火，肾中水火也。肾火得肾水以相资，则火为真火，热为真热；肾火离肾水以相制，则火为假火，热成假热矣。辨真辨假，以外水试之，真热得水则解，假热得水则逆。雷公说：治法若何？岐伯说：补其水则假火自解。雷公说：假热之症，用热剂而瘥者，何也？岐伯说：肾中之火喜阴水相济，亦喜阴火相引，滋其水矣，用火引之，则假火易藏，非舍水竟用火也。雷公说：请言治火之法。岐伯说：补真水则真火亦解。虽然，治火又不可纯朴水也，祛热于补水之中，则假破真现。雷公说：好。
陈士铎评论道：不悟真何知假，不悟假何知真。真假之间，亦水火之分也。识破真火之真假，则真假何难辨哉。
从逆窥源篇
Pan Yu asked Qibo: "When there is complete obstruction of urination and defecation, food and drink are immediately vomited, the face is dark red like jasper, lips are scorched, drinking water also induces vomiting, and the pulse is deep and hidden. What disease is this?" Qibo replied: "This is due to Kidney deficiency with excessive cold, where Yin repels Yang." Pan Yu asked: "Why can Yin repel Yang?" Qibo said: "The Kidney belongs to the Shaoyin meridian; it dislikes cold and prefers warmth. When the Kidney is cold, Yang has no place to attach itself, rising but not descending." Pan Yu asked: "What is the reason for this?" Qibo said: "Water and Fire exist within the Kidney. Fire is stored in Water, and Water is generated by Fire internally; they root each other and mutually restrain each other. When pathogenic factors invade, Water and Fire separate, and disease arises." Pan Yu asked: "What pathogenic factor causes this separation?" Qibo said: "Both Cold and Heat pathogens can cause separation, but Cold is more severe. If the invasion of Cold is mild, the deficient Yang in the Kidney floats upward, but does not reach the degree of repulsion. If Cold pathogen is too abundant, the rejection is too firm, Yang is obstructed by Yin and its strength declines, while Yin repels Yang and its Qi becomes prosperous. Yang dares not reside in the Lower Jiao and instead rushes counterflow into the Upper Jiao. With counterflow in the Upper Jiao, how can food and drink entering the throat descend into the Stomach?" Pan Yu asked: "How should it be treated?" Qibo said: "Treat it with Heat [methods]." Pan Yu asked: "Yang excess should be subdued by Yin/Cold, and Heat should be subdued by Cold. Now Yang is above presenting as Heat, yet we do not use Cold but instead use Heat; we do not treat Yin but treat Yang. Is there another principle?" Qibo said: "The Heat in the Upper Jiao is caused by pressure from below making it hot; the rising of Yang is caused by expulsion by Yin making it rise. Therefore, the Heat in the Upper Jiao originates from Cold in the Lower Jiao. Using Yin-Cold to subdue it would only cause further harm. Thus, it is better to use Yang-Heat substances to follow its nature and treat it according to its appearance (contrary treatment), so that Yang returns and Yin naturally disperses." Pan Yu said: "Excellent."
Chen Shiduo commented: "When Yin prevails, it must be subdued by Yang; when Yang prevails, it must be subdued by Yin. Both are methods of contrary treatment."
Chapter on Spring Warmth Similar to Epidemic
Feng Hou asked Qibo: "Is the epidemic in spring caused solely by contracting Wind pathogen?" Qibo said: "Epidemics are not solely caused by Wind. However, regarding the epidemic in spring, what else could it be but Wind?" Feng Hou said: "Then is Spring Warmth the same as Spring Epidemic?" Qibo said: "Spring Epidemic is not Spring Warmth. Spring Warmth has fixed patterns/formulas, whereas Spring Epidemic does not." Feng Hou said: "If Spring Epidemic has no fixed pattern, why does its onset resemble Spring Warmth so closely?" Qibo said: "Although Spring Warmth has fixed patterns, if disturbed by seasonal Qi, the fixed patterns become unfixed, thus becoming identical to epidemic Qi." Feng Hou said: "Are there differences within the similarities?" Qibo said: "Epidemic Qi hides killing power within heat, while seasonal Qi hides life-generating power within heat." Feng Hou said: "If it hides life-generating power within heat, why are there so many deaths?" Qibo said: "Seasonal Qi refers to irregular Qi. When Zang-Fu organs encounter regular Qi, Yin and Yang harmonize; when they encounter pathogenic Qi, Yin and Yang become chaotic. Irregular Qi is pathogenic Qi; thus, encountering it leads to illness and mutual transmission." Feng Hou said: "What is the reason for those who encounter pathogenic Qi but do not get sick?" Qibo said: "Because their Zang-Fu organs are harmonious themselves, and pathogenic Qi cannot disturb them. The transmission of Spring Warmth is also due to deficiency in Zang-Fu organs." Feng Hou said: "When Zang-Fu are solid, pathogenic Qi stays away; when Zang-Fu are empty, pathogenic Qi strikes. Is this truly the case?"
Chen Shiduo commented: "Warmth resembling epidemic cannot be equated with epidemic; the differentiation is clear and crisp."
Waijing Weiyan, Volume 9
Chapter on Tonifying and Draining Yin and Yang
Lei Gong asked Qibo: "Yin and Yang in the human body are divided into Qi and Blood, which has been detailed in the Neijing. May I ask about the rest?" Qibo said: "The essence of Qi and Blood lies in whether they are in excess or deficiency. Excess Qi leads to flourishing Yang and declining Yin; insufficient Blood leads to flourishing Yin and declining Yang." Lei Gong asked: "How to treat this?" Qibo said: "For flourishing Yang and declining Yin, one should tonify Blood; for flourishing Yin and declining Yang, one should tonify Qi. For flourishing Yang and declining Yin, one should drain Qi; for flourishing Yin and declining Yang, one should drain Blood. Without deficiency and without excess, Yin and Yang will be balanced." Lei Gong asked: "Tonifying Blood makes Yin flourish and Yang decline, so there is no need to drain Qi again; tonifying Qi makes Yang flourish and Yin decline, so there is no need to heavily drain Blood." Qibo said: "Tonifying Blood to generate Yin refers to routinely tonifying Yin; draining Qi to benefit Yin refers to temporarily draining Yang. Tonifying Qi to assist Yang refers to routinely tonifying Yang; draining Blood to save Yang refers to temporarily draining Yin. Therefore, new diseases can be drained, but chronic diseases should not be lightly drained; chronic diseases should be tonified, but new diseases should not be purely tonified." Lei Gong asked: "Must treating Blood involve regulating Qi?" Qibo said: "Treating Qi should also involve regulating Blood. Qi is formless, Blood is formed. Formless generating formed is change; formed generating formless is constancy." Lei Gong asked: "What do you mean?" Qibo said: "Change treats urgent conditions; constancy treats slow conditions. When the condition is urgent, it cannot be delayed; urgently tonify Qi to generate Blood. When the condition is slow, it cannot be rushed; slowly tonify Blood to generate Qi." Lei Gong asked: "What is the reason?" Qibo said: "Qi and Blood grow mutually; it is not that Qi generates Blood while Blood cannot generate Qi. It is just that Qi generating Blood has a rapid effect, while Blood generating Qi has a slow efficacy. Urgent and swift treatment applies to sudden blood loss; slow and gradual treatment applies to after blood loss. When Qi generates Blood, Blood obtains Qi and settles, avoiding boiling up; when Blood generates Qi, Qi obtains Blood and moistens, avoiding dryness. If Blood loses tonification, Qi will collapse; if Blood is stable and Qi is tonified, Blood will reactively move." Lei Gong said: "Excellent."
Chen Shiduo commented: "Both Qi and Blood can be tonified; one should seek the root within tonification. It is best not to blindly tonify."
Chapter on Good Nourishment
Lei Gong asked Qibo: "The first three months of Spring are called Fa Chen (Sprouting and Renewing), Summer Fan Xiu (Flourishing and Beautiful), Autumn Rong Ping (Containing and Leveling), and Winter Bi Cang (Closing and Storing). The Heavenly Master recorded this in detail in 'Si Qi Tiao Shen Da Lun'. However, regulating the four seasons prevents disease, while failing to regulate them causes disease. Does 'regulating the four seasons' refer to regulating the timing of Yin and Yang, or regulating the Yin and Yang Qi of the human body? Please explain clearly." Qibo said: "Excellent question! Regulating Yin and Yang Qi depends on the person, not the season. The first three months of Spring regulate Wood Qi; regulating Wood Qi means following Liver Qi. The first three months of Summer regulate Fire Qi; regulating Fire Qi means following Heart Qi. The first three months of Autumn regulate Metal Qi; regulating Metal Qi means following Lung Qi. The first three months of Winter regulate Water Qi; regulating Water Qi means following Kidney Qi. If Liver Qi is not smooth, it goes against Spring Qi, and Shaoyang disease corresponds. If Heart Qi is not smooth, it goes against Summer Qi, and Taiyang disease corresponds. If Lung Qi is not smooth, it goes against Autumn Qi, and Taiyin disease corresponds. If Kidney Qi is not smooth, it goes against Winter Qi, and Shaoyin disease corresponds. Can the Qi of the four seasons be left unregulated? Regulation is truly difficult because Yin and Yang Qi are hard to regulate, hence people fall ill often." Lei Gong asked: "Since people are already sick, what method cures it?" Qibo said: "Humans rely on Stomach Qi as the foundation. Disorders of the four seasons lead to disease; still, one must regulate Stomach Qi. Once the Stomach is regulated, the Spleen regulates itself; once the Spleen is regulated, the Liver, Heart, Lungs, and Kidneys all become smooth." Lei Gong asked: "Why not discuss nourishing Yin and Yang beforehand?" Qibo said: "Yang roots in Yin, and Yin roots in Yang. To nourish Yang, take from Yin; to nourish Yin, take from Yang. Nourishing Yang with Yin, and Yin with Yang, values prevention. How can pathogenic factors interfere? Close your eyes and block external stimuli, look inward at the Heart and Kidney. To nourish Yang, rinse saliva and send it to the Heart; to nourish Yin, rinse saliva and send it to the Kidney. There are no other strange methods." Lei Gong said: "Excellent." Tian Lao asked: "If Yin and Yang do not violate each other, humans have no disease. Are the methods of nourishing Yang and Yin limited to regulating the Heart and Kidney?" Qibo said: "The entire Neijing book contains methods for nourishing Yang and Yin." Tian Lao said: "The changes of Yin and Yang are not constant; how can the methods of nourishing Yin and Yang be rigid?" Qibo said: "Your words are excellent. For Qi Heng diseases, one must use Qi Heng methods: preemptively regulate Heart and Kidney, nourishing Yin and Yang when healthy. However, acute illness requires swift action, and chronic illness requires patience; it depends on the condition. Therefore, sweating when inappropriate preserves Yang; sweating urgently when appropriate also preserves Yang. Purging when inappropriate preserves Yin; purging heavily when appropriate also preserves Yin. Does nourishing Yang and Yin exclusively advocate tonification over drainage? Using drainage within tonification is skillful drainage; using tonification within drainage is skillful tonification. Combining drainage and tonification, nourishing Yang without damaging Yin, and nourishing Yin without damaging Yang—this is being skilled at nourishing Yin and Yang." Tian Lao said: "Excellent."
Chen Shiduo commented: "The chapter on Good Nourishment contains profound arguments; one must not casually use drainage and tonification."
Chapter on Collapse of Yang and Yin
Niao Shi asked Qibo: "Continuous sweating in humans is always collapse of Yang." Qibo said: "Continuous sweating is not entirely collapse of Yang." Niao Shi said: "Sweating syndromes are never without Heat; Heat disease is Yang disease. Why does the Heavenly Master say it is not Yang?" Qibo said: "When Heat is extreme, Yang Qi cannot be secured, so sweating leads to Yang collapse. Urine belongs to Yin, sweat belongs to Yang. External leakage of Yang—is this not called Yang collapse? It is not entirely Yang collapse because Yang roots in Yin. External leakage of Yang is due to Yin's failure to guard. If Yin performs its duty, Yang roots in Yin and cannot leak externally. If Yin loses its duty, it cannot even care for itself, let alone hold back the scattering and loss of Yang Qi. Thus, Yang collapse stems from prior Yin collapse." Niao Shi said: "If Yin collapses, Yin departs first; why wait for Yang collapse to die?" Qibo said: "Yin and Yang root each other; they do not separate for an instant. When Yin collapses, Yang follows and collapses immediately. Thus, Yang collapse is Yin collapse; why distinguish priority?" Niao Shi said: "If Yin and Yang collapse together, one should rescue both. Yet rescuing Yang stops sweating and saves life, while rescuing Yin stops sweating but fails to save life. Why?" Qibo said: "Yin generating Yang is slow; Yang generating Yin is fast. Rescuing Yin cannot instantly restore collapsed Yang, but rescuing Yang can rapidly recover collapsed Yin. Thus, rescuing Yin is inferior to rescuing Yang. Nevertheless, how can Yin and Yang be separated? Within rescuing Yang, include methods to rescue Yin; then Yang returns and Yin naturally recovers." Niao Shi said: "The collapse of Yin and Yang is not a matter of days or hours. Why not treat it before collapse occurs?" Heavenly Master Qibo said: "Great words! Syndromes of Yin and Yang collapse are due to deficiency of Water and Fire in the Kidney. For Yang deficiency, tonify Fire to generate Water; for Yin deficiency, tonify Water to control Fire. This avoids dual collapse." Niao Shi said: "Excellent."
Chen Shiduo commented: "Collapse of Yin and Yang results from the inability of Yin and Yang to guard each other. Yang is held by Yin, Yin is held by Yang, rooted in the deficiency of Water and Fire. Deficiency leads to collapse; what doubt is there?"
Chapter on Severity Fluctuating by Day and Night
Lei Gong asked Qibo: "Can day and night distinguish the severity of disease?" Qibo said: "Diseases vary in severity; one should distinguish them by day and night." Lei Gong asked: "How to distinguish?" Qibo said: "Yang diseases are heavier by day and lighter by night; Yin diseases are lighter by day and heavier by night." Lei Gong asked: "What do you mean?" Qibo said: "Heavier by day and lighter by night occurs because Yang Qi flourishes by day and declines by night. Lighter by day and heavier by night occurs because Yin Qi flourishes by night and declines by day." Lei Gong asked: "Why are Yang diseases lighter by day and Yin diseases lighter by night?" Qibo said: "This is due to deficiency of Yin and Yang Qi." Lei Gong asked: "Please explain clearly." Qibo said: "Yang disease heavier by day and lighter by night: Yang Qi and Pathogenic Qi jointly flourish; Yang Qi is not yet depleted, struggling against the pathogen with strength, hence heavier by day. By night, Yang declines; lacking strength to fight the pathogen, and the pathogen does not fight the righteous Qi, hence lighter by night. Yin disease lighter by day and heavier by night: Yin Qi and Pathogenic Qi jointly flourish; Yin Qi is not yet depleted, struggling against the pathogen with strength, hence heavier by night. By day, Yin declines; lacking strength to fight the pathogen, and the pathogen does not fight Yin, hence lighter by day." Lei Gong asked: "If the pathogen does not fight the righteous Qi, shouldn't the pathogen retreat? Why does the disease not heal?" Qibo said: "Heavy is true heaviness; light is false light. False light appears light but is actually heavy; the pathogen re-enters deeply, how can it retreat? Moreover, severity is unpredictable: sometimes heavy by day and heavy by night, sometimes light by day and light by night, or fluctuating. This is indeterminacy of Yin and Yang, unconstrained by day and night." Lei Gong asked: "How to treat then?" Qibo said: "For heavier by day and lighter by night, assist Yang Qi to dispel pathogen; for lighter by day and heavier by night, assist Yin Qi to dispel pathogen. Neither should focus solely on dispelling pathogen. For heavy by both day and night, or light by both, or fluctuating, vigorously tonify Yin and assist Yang. One must not stick to tonifying Yang nor focus solely on dispelling pathogen."
Chen Shiduo commented: "Between day and night, severity naturally differs."
Chapter on Resolution of Yang and Yin
She Long asked Qibo: "Why do Yang diseases resolve at Xu hour (7-9 PM) and Yin diseases resolve at Yin hour (3-5 AM)?" Qibo said: "Yang disease resolving at Xu resolves through Yin. Yin disease resolving at Yin resolves through Yang. However, resolving at Xu does not start at Xu; resolving at Yin does not start at Yin. Not starting at Xu begins at Yin; not starting at Yin begins at Hai (9-11 PM). Resolving at Xu but starting at Yin is not resolving through Yin but through Yang. Resolving at Yin but starting at Hai is not resolving through Yang but through Yin." She Long asked: "Yang resolves through Yang, Yin resolves through Yin; what is the meaning?" Qibo said: "Each of the Twelve Meridians has a time of Qi flourishing; when Qi flourishes, resolution occurs." She Long asked: "May I hear the times of Qi flourishing for the Twelve Meridians?" Qibo said: "Shaoyang Qi flourishes at Yin, Mao, Chen; Taiyang Qi flourishes at Si, Wu, Wei; Yangming Qi flourishes at Shen, You, Xu; Taiyin Qi flourishes at Hai, Zi, Chou; Shaoyin Qi flourishes at Zi, Chou, Yin; Jueyin Qi flourishes at Chou, Yin, Mao." She Long asked: "Why is Shaoyin's flourishing different from other meridians?" Qibo said: "Shaoyin is Kidney Water. Water hides Fire; Fire is Yang. At Zi hour, one Yang is born; at Chou hour, two Yangs are born; at Yin hour, three Yangs are born. As Yang advances, Yin retreats. Thus, Yin diseases resolving at Zi, Chou, Yin resolve through Yang." She Long asked: "Shaoyin resolves through Yang, not Yin." Qibo said: "Heaven generates Water at One; at Zi hour Water is born, which is its flourishing ground. Thus, Shaoyin gradually resolves upon encountering Zi." She Long asked: "Shaoyang resolution starts at Yin/Mao; Shaoyin and Jueyin resolution ends at Yin/Mao. Why?" Qibo said: "Yin is the beginning of birth and entry; Mao is the gate of Heaven and Earth. Starting at Yin/Mao means Yang receives initial Qi; ending at Yin/Mao means Yin receives final Qi." She Long asked: "During the Three Yang periods, each flourishes for three hours separately; during the Three Yin periods, they flourish consecutively for three hours. Why?" Qibo said: "Yang moves vigorously, its path is long, so each flourishes in its own time. Yin moves sluggishly, its path is short, so it flourishes consecutively." She Long asked: "Yang diseases resolve at midnight, Yin diseases resolve at noon. Does this mean Yang resolves through Yang and Yin through Yin?" Qibo said: "Before midnight is Yin; after midnight is Yang. After noon is Yin; before noon is Yang. Yang diseases must show signs of resolution during Yang-flourishing times, fully resolving by midnight. Yin diseases must show signs of resolution during Yin-flourishing times, fully resolving by noon. Although Yang resolves through Yang, it actually gains Yin Qi. Although Yin resolves through Yin, it actually gains Yang Qi. This is the meaning of Yang rooting in Yin and Yin rooting in Yang." She Long said: "Excellent."
Chen Shiduo commented: "Yang resolving through Yin, Yin resolving through Yang, contains profound meaning, not superficial talk."
Chapter on True, False, and Suspected Patterns
Lei Gong asked: "You have spoken of true and false diseases. But true containing false, and false containing true, have not been discussed." Qibo said: "Cold, Heat, Deficiency, and Excess cover it all." Lei Gong asked: "How about Cold and Heat?" Qibo said: "Cold is false cold, Heat is true heat. Extreme internal heat presents external false cold symptoms; this is hyperactivity of Heart Fire. Fire extreme resembles Water; treat with Cold to resolve." Lei Gong asked: "How about Heat and Cold?" Qibo said: "Heat is false heat, Cold is true cold. Extreme lower cold presents upper false heat symptoms; this is weakness of Kidney Fire. Water extreme resembles Fire; treat with Heat to resolve." Lei Gong asked: "How about Deficiency and Excess?" Qibo said: "Deficiency is true deficiency, Excess is false excess. Failure of clearing and descending functions, difficulty digesting food, upward reflux and middle fullness—this is Stomach/Spleen false excess and Lung true deficiency. Tonifying deficiency eliminates excess." Lei Gong asked: "How about Excess and Deficiency?" Qibo said: "Excess is true excess, Deficiency is false deficiency. Obstruction of draining and diffusing functions, invasion of Wind pathogen, external manifestation of cold and heat—this is Lung false deficiency and Liver true excess. Treating excess resolves false deficiency." Lei Gong asked: "Is that all?" Qibo said: "No. Sometimes true excess and true deficiency alternate, cold and heat alternate. Appearing true but not true, appearing false but not false—this is variation of Yin and Yang, severance of Water and Fire." Lei Gong asked: "How to treat?" Qibo said: "Treat early to live, treat late to die." Lei Gong asked: "What method treats early?" Qibo said: "Rescue Stomach and Kidney Qi; then severed connections reconnect, variations stabilize." Lei Gong asked: "Water and Fire both have falsehoods, but Fire is especially hard to distinguish. What to do?" Qibo said: "True Fire often presents false cold; False Fire often presents true heat. However, there is a method to distinguish. True Heat is a Yang syndrome; True Heat presenting false cold is Yang syndrome resembling Yin, i.e., external cold internal heat. True Cold is a Yin syndrome; True Cold presenting false heat is Yin syndrome resembling Yang, i.e., external heat internal cold." Lei Gong asked: "How to finally distinguish Water and Fire in external cold/internal heat and external heat/internal cold?" Qibo said: "External cold internal heat is deficiency of True Water and dominance of pathogenic Qi. External heat internal cold is deficiency of True Fire and deficiency of righteous Qi. True Water and True Fire are the Water and Fire in the Kidney. When Kidney Fire obtains Kidney Water to support it, Fire is True Fire and Heat is True Heat. When Kidney Fire separates from Kidney Water to restrain it, Fire becomes False Fire and Heat becomes False Heat. To distinguish true and false, test with external water: True Heat resolves with water; False Heat reacts adversely with water." Lei Gong asked: "What is the treatment?" Qibo said: "Tonify Water, and False Fire resolves itself." Lei Gong asked: "Why do some False Heat syndromes improve with Hot agents?" Qibo said: "Fire in the Kidney likes to be assisted by Yin Water, and also likes to be guided by Yin Fire. Having nourished Water, using Fire to guide it allows False Fire to hide easily; this is not abandoning Water to use Fire directly." Lei Gong asked: "Please speak of the method to treat Fire." Qibo said: "Tonify True Water, and True Fire also resolves. Although, treating Fire cannot rely solely on Water. Dispelling Heat within the process of tonifying Water reveals truth when falsehood breaks." Lei Gong said: "Excellent."
Chen Shiduo commented: "Without understanding True, how can one know False? Without understanding False, how can one know True? Between True and False lies the distinction of Water and Fire. Once the true and false nature of Fire is seen through, distinguishing true and false is easy."
Chapter on Tracing Origins from Compliance and Opposition