力牧问于岐伯曰：九窍出血何也?岐伯曰：血不归经耳。力牧曰：病可疗乎?岐伯曰：疗非难也，引其血之归经，则瘥安。力牧曰：九窍出血，脏腑之血皆出矣。难疗而曰易疗者，何也?岐伯曰：血失一经者重，血失众经者轻。失一经者，伤脏腑也。失众经者，伤经络也。力牧曰：血已出矣，何引而归之?岐伯曰：补气以引之，补精以引之也。力牧曰：气虚则血难摄，补气摄血则余已知之矣。补精引血余实未知也。岐伯曰：血之妄行，由肾；火之乱动也。肾火乱动，由肾水之大衰也。血得肾火而有所归，亦必得肾水以济之也。夫肾水、肾火如夫妇之不可离也。肾水旺而肾火自归。肾火安，而各经之血自息。犹妇在家而招其夫，夫既归宅，外侮辄散。此补精之能引血也。力牧曰：兼治之乎抑单治之乎?岐伯曰：先补气后补精。气虚不能摄血，血摄而精可生也。精虚不能藏血，血藏而气益旺也。故补气必须补精耳。力牧曰：善。虽然血之妄出，疑火之祟耳。不清火而补气，母乃助火乎。岐伯曰：血至九窍之出：是火尽外泄矣，热变为寒，乌可再泄火乎。清火则血愈多矣。力牧曰：善。
陈士铎曰：失血，补气本是妙理。谁知补精即补气乎。补气寓于补精之中，补精富于补血之内，岂是泛然作论者。寒变热，热变寒，参得个中趣，才是大罗仙。
天人一气篇
大挠问于岐伯曰：天有转移，人气随天而转移，其故何也?岐伯曰：天之转移，阴阳之气也。人之气亦阴阳之气也。安得不随天气为转移乎。大挠曰：天之气分春夏秋冬，人之气恶能分四序哉?天之气配日月支干，人之气恶能配两曜一旬十二时哉?岐伯曰：公泥于甲子以论天也。天不可测，而可测。人亦不可测，而可测也。天之气有春、夏、秋、冬，人之气有喜、怒、哀、乐，未尝无四序也。天之气有日、月，人之气有水、火，未尝无两曜也。天之气，有甲、乙、丙、丁、戊、己、庚、辛、壬、癸。人之气，有阳；跷、阴跷、带、冲、任、督、阳维、阴维、命门、胞络、未尝无一旬也。天之气有子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。人之气，有心、肝、脾、肺、肾、心包、胆、胃、膀胱、三焦、大小肠，未尝无十二时也。天有气，人即有气以应之。天人何殊乎。大挠曰：天之气万古如斯，人之气何故多变动乎?岐伯曰：人气之变动，因乎人，亦因乎天也．春宜温而寒，则春行冬令矣。春宜温而热，则春行夏令矣。春宜温而凉，则春行秋令矣。夏宜热而温，则夏行春令也。夏宜热而凉，则夏行秋令也。夏宜热而寒，则夏行冬令也。秋宜凉而热，非秋行夏令乎?秋宜凉而温，非秋行春令乎?秋宜凉而寒，非秋行冬令乎?冬宜寒而温，是冬行春令矣。冬宜寒而热，是冬行夏令矣。冬宜寒而凉，是冬行秋令矣。倒行逆施，在天既变动若此，欲人脏腑中不随天变动必不得之数矣。大挠曰：天气变动人气随天而转移，宜尽人皆如是矣。何以有变，有不变也?岐伯曰：人气随天而变者，常也。人气不随天而变者，非常也。大挠曰：人气不随天气而变，此正人守其常也。天师谓非常者，予不得其旨，请言其变。岐伯曰：宜变而不变，常也。而余谓非常者，以其异于常人也。斯人也必平日固守元阳，未丧其真阴者也。阴阳不调，随天气之变动，彼自行其阴阳之正令，故能不变耳。大挠曰：彼变动者何以治之?岐伯曰：有余者泻之，不足者补之，郁则达之，热则寒之，寒则温之，如此而已。
陈士铎曰：天人合一，安能变乎。说得合一之旨。
地气合人篇
大挠问曰：天人同气，不识地气亦同于人乎?岐伯曰：地气之合于人气，《素问》、《灵枢》已详哉言之。何公又问也?大桡曰：《内经》言地气统天气而并论也，未尝分言地气。岐伯曰：三才并立，天气即合于地气，地气即合于人气，原不必分言之也，大挠曰：地气有独合于人气之时，请言其所以合也?岐伯曰：言其合则合，言其分则分。大挠曰：请言人之独合于地气。岐伯曰：地有九州，入有九窍，此人之独合于地也。大挠曰：《内经》言之矣。岐伯曰：虽言之未尝分晰之也。大挠曰：请言其分。岐伯曰：左目合冀，右目合雍，鼻合豫，左耳合扬，右耳合兖，口合徐，脐合荆，前阴合营，后阴合幽也。大挠曰：其病何以应之?岐伯曰：冀之地气逆，而人之左目病焉。雍之地气逆，而，人之右目病焉。豫之地气逆，而人之鼻病焉。扬之地气逆，而人之左耳病焉。兖之地气逆，而入之右耳病焉。徐之地气逆，而人之口病焉。荆之地气逆，而人之脐病焉。营之地气逆，而人之前阴病焉。幽之地气逆，而人之后阴病焉。此地气之合病气也。大挠曰：有验，有不验何也?岐伯曰：验者，人气之漓也。不验者，人气之固也。固者多，漓者少，故验者亦少。似地气之不尽合人气也，然而合者理也。大挠曰：既有不验，恐非定理。岐伯曰：医统天地人以言道，乌可缺而不全乎。宁言地气听其验不验也。大挠曰：善。
陈士铎曰：地气实合于天，何分于人乎。地气有验不验者，非分于地气已，说其合，胡必求其合哉。
三才并论篇
鬼臾区间曰：五运之会，以司六气。六气之变，以害五脏。是五运之阴阳，即万物之纲纪，变化之父母，生杀之本始也。夫子何以教区乎?岐伯曰：子言是也。臾区退而作《天元纪》各论，以广五运六气之义。岐伯曰：臾区之言大而肆乎，虽然执臾区之论，概治五脏之病，是得一而矣一也。臾区曰；何谓乎?岐伯曰：五运者，五行也。谈五运即阐五行也。然五行止有五，五运变成六，明者视六犹五也。昧者眩六为千矣。臾区曰：弟子之言非欤?岐伯曰：子言是也，臾区曰：弟子言是夫子有后言，请亟焚之。岐伯曰：医道之大也，得子言大乃显然。而医道又微也，执子言微乃隐。余所以有后言也。虽然余之后言，正显子言之大也。臾区曰；请悉言之。岐伯曰：五运乘阴阳而变迁，五脏因阴阳而变动。执五运以治病未必有合也，舍五运以治病未必相离也。遗五运以立言，则医理缺其半。统五运以立言，则医道该其全。予故称子言之大而肆也。鬼臾区曰：请言缺半之理。岐伯曰：阴阳之气，有盈有虚。男女之形，有强有弱，盈者，虚之兆。虚者，盈之机。盖两相伏也。强者弱之媒，弱者强之福。盖两相倚也。合天地人以治邪，不可止执五运以治邪也。合天地人以扶正，不可止执五运以扶正也。鬼臾区曰：医道合天地人者，始无弊乎?岐伯曰：人之阴阳与天地相合也。阳极生阴，阴极生阳，未尝异也。世疑阴多于阳，阴有群阴，阳无二阳。谁知阳有二阳乎。有阳之阳，有阴之阳，君火为阳之阳，相火为阴之阳，人有君火、相火而天地亦有之，始成其为天，成其为地也，使天地无君火万物何以昭苏，天地无相火万物何以震动。天地之君火，日之气也。天地之相火，雷之气也。雷出于地而轰于天，日临于．天而照于地。盖上下相合，人亦何独不然。合天地人以治病则得其全，执五运以治病则缺其半矣。鬼臾区稽首而叹曰：大哉！圣人之言乎，区无以测师矣。
陈士铎曰：六气即五行之论，知五行即知六气矣。世不知五运即不知五行也。不知五行，即不知六气矣。
鬼臾区间曰：五运与六气并讲，人以为异，奈何?岐伯曰：五运非六气，则阴阳难化。六气非五运，则疾病不成。二者合而不离也，夫寒、暑、湿、燥、风、火，此六气也。金、木、水、火、土，此五运也。六气分为六、五运分为五，何不可者，讵知六气可分，而五运不可分也。盖病成于六气，可指为寒、暑、湿、燥、风、火，病成于五运，不可指为金、木、水、火、土。以金病必兼水，水病必兼木，木病必兼火，火病必兼土，土病必兼金也。且有金病而木亦病，木病而土亦病，土病而水亦病，水病而火亦病，火病而金亦病也。故六气可分门以论症，五运终难拘岁以分门。诚以六气随五运以为转移，五脏因六气为变乱，此分之不可分也。鬼臾区曰：然则何以治六气乎?岐伯曰：五运之盛衰随五脏之盛衰为强弱，五脏盛丽六气不能衰，五脏强而六气不能弱。逢司天、在泉之年寒、暑，湿、燥、燥、风、火有病、有不病者，正五脏强而不弱也。所以五脏盛者，何畏运气之侵哉。鬼臾区曰：善。
陈士铎曰：六气之病，因五脏之不调也。五脏之不调即五行之不正也，调五行即调六气矣。
六气分门第
雷公问于岐伯曰：五运六气合而不离，统言之可也。何鬼臾区分言之多乎?岐伯曰：五运不可分，六气不可合。雷公曰：其不可合者，何也?岐伯曰：六气之中有暑火之异也。雷公曰：暑火皆火也，何分乎?岐伯曰；火，不一也。暑外火，火内火也。雷公曰：等火耳。火与火相合，而相应也。奈何异视之?岐伯曰：内火之动，必得外火之引。外火之侵，必得内火之召也。似可合以立论，而终不可合。以分门者，内火与外火异也。盖外火，君火也。内火，相火也。君火即暑，相火即火，暑乃阳火，火乃阴火。火性不同乌可不区而别乎。六气分阴阳，分三阴三阳也，三阴三阳中分阳火阴火者，分君相之二火也。五行概言火，而不分君相。六气分言火，而各配支干。二火分配，而暑与火各司其权，各成其病矣。故必宜分言之也。臾区之说，非私言也。实闻予论，而推广之。雷公曰：予昧矣，请示世之不知二火者。
陈士铎曰：五行止有一火，六气乃有二火。有二火乃分配支干矣，支干虽分，而君相二火实因六气而异。
言之于不可异而异者，异之于阴阳之二火也。
六气独胜篇
雍父问曰：天地之气，阴阳尽之乎?岐伯曰：阴阳足以包天地之气也。虽然，阴阳之中，变化错杂，未可以一言尽也。雍父曰：请言其变。岐伯曰：六气尽之矣。雍父曰：六气是公之已言也，请言所未言．岐伯曰：六气之中有余不足，胜复去留，臾区言之矣。尚有一端未言也。遇司天在泉之年，不随天地之气转移，实有其故，不可不论也．雍父曰；请悉论之。岐伯曰：辰戌之岁，太阳司天而天柱不能窒抑之，此肝气之胜也。己亥之岁，厥阴司天而天蓬不能窒抑之，此心气之胜也。丑未之岁，太阴司天而天蓬不能窒抑之，此包络之气胜也。子午之岁，少阴司天而天冲不能窒抑之，此脾气之胜也。寅申之岁，少阳司天而天英不能窒抑之，此肺气之胜也。卯酉之岁，阳明司天而天内不能窒抑之，此肾气之胜也。雍父曰：司天之胜，予知之矣。请言在泉之胜。岐伯曰：丑未之岁，太阳在泉而地晶不能窒抑之，此肝胆之气胜也。寅申之岁，厥阴在泉而地玄不能窒抑之，此心与小肠之气胜也。辰戌之岁，太阴在泉而地玄不能窒抑之，此包络三焦之气胜也。卯酉之岁，少阴在泉而地苍不能窒抑之，此脾胃之气胜也。己亥之岁，少阳在泉而地彤不能窒抑之，此肺与大肠之气胜也。子午之岁，阳明在泉而地阜不能窒抑之，此肾与膀胱之气胜也。雍父曰：子闻顺天地之气者昌，逆天地之气者亡。今不为天地所窒抑，是逆天地矣，不天而独存何也?岐伯曰：顺之昌者，顺天地之正气也。逆之亡者，逆天地之邪气也。顺可逆而逆可顺乎。雍父曰：同是人也，何以能独胜乎?岐伯曰：人之强弱不同，纵欲与节欲异也。雍父曰：善。
陈士铎曰：天蓬地玄，独有二者，正分其阴阳也。 阴阳同而神亦同者，正显其顺逆也。可见宜顺不宜逆矣。
三合篇
力牧向岐伯问道：九窍出血是怎么回事？岐伯回答说：这是血液不能回归经脉所致。力牧问：这种病可以治疗吗？岐伯说：治疗并不难，只要引导血液回归经脉，病就能痊愈。力牧说：九窍出血，说明脏腑的血液都外泄了。这很难治，您却说容易治，为什么呢？岐伯说：只有一条经脉失血是重症，多条经脉失血反而是轻症。损伤一条经脉，伤及的是脏腑；损伤多条经脉，伤的只是经络。力牧说：血液已经流出体外，如何能引导它回来呢？岐伯说：通过补气来引导它，通过补精来引导它。力牧说：气虚则难以摄血，补气以摄血这个道理我已知晓。但补精以引血，我却实在不明白。岐伯说：血液妄行，根源在于肾；火气的乱动。肾火乱动，是因为肾水极度衰微。血液得到肾火的温煦才能有所归依，但也必须得到肾水的济助。肾水和肾火就像夫妇一样不可分离。肾水旺盛，肾火自然归位。肾火安定，各经的血液自然平息。这就好比妻子在家招引丈夫，丈夫既然回到家中，外来的侵扰自然消散。这就是补精能够引血归经的道理。力牧问：是同时治疗，还是单独治疗呢？岐伯说：先补气，后补精。气虚不能摄血，血被摄住后精气就可以滋生。精虚不能藏血，血被藏好后气就会更加旺盛。所以补气必须兼补精。力牧说：好。虽然如此，血液妄出，怀疑是火邪作祟。不清除火邪而补气，岂不是助长火势吗？岐伯说：血液从九窍流出，说明火邪已经随着血液外泄了，热证转化为寒证，哪里可以再泻火呢？如果清火，血液反而会更多。力牧说：好。
陈士铎评论道：失血时补气本是妙理。谁知道补精就是补气呢？补气蕴含在补精之中，补精丰富于补血之内，这难道是泛泛而谈的人能说出来的吗？寒变热，热变寒，参透其中的趣味，才是大罗仙。
天人一气篇
大挠向岐伯问道：天体有运行转移，人气随之随天体转移，这是什么原因呢？岐伯说：天的运行转移，是阴阳之气的变化。人的气也是阴阳之气。怎么能不随着天气的变化而转移呢？大挠说：天的气分为春、夏、秋、冬四季，人的气怎么能分为四序呢？天的气配合日月和干支，人的气怎么能配合两曜（日月）和十二时辰呢？岐伯说：您拘泥于甲子历法来论天。天是不可测度的，但也可测度。人也是不可测度的，但也可测度。天的气有春、夏、秋、冬，人的气有喜、怒、哀、乐，未尝没有四序之分。天的气有日、月，人的气有水、火，未尝没有两曜之分。天的气有甲、乙、丙、丁、戊、己、庚、辛、壬、癸十天干，人的气有阳跷、阴跷、带脉、冲脉、任脉、督脉、阳维、阴维、命门、胞络，未尝没有一旬（十脉）之分。天的气有子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥十二地支，人的气有心、肝、脾、肺、肾、心包、胆、胃、膀胱、三焦、大小肠，未尝没有十二时辰之分。天有气，人就有气来呼应它。天和人有何不同呢？大挠说：天的气万古不变，人的气为什么多有变动呢？岐伯说：人的气的变动，既取决于人，也取决于天。春天本该温暖却寒冷，那就是春天实行了冬天的命令。春天本该温暖却炎热，那就是春天实行了夏天的命令。春天本该温暖却凉爽，那就是春天实行了秋天的命令。夏天本该炎热却温暖，那就是夏天实行了春天的命令。夏天本该炎热却凉爽，那就是夏天实行了秋天的命令。夏天本该炎热却寒冷，那就是夏天实行了冬天的命令。秋天本该凉爽却炎热，难道不是秋天实行了夏天的命令吗？秋天本该凉爽却温暖，难道不是秋天实行了春天的命令吗？秋天本该凉爽却寒冷，难道不是秋天实行了冬天的命令吗？冬天本该寒冷却温暖，那是冬天实行了春天的命令。冬天本该寒冷却炎热，那是冬天实行了夏天的命令。冬天本该寒冷却凉爽，那是冬天实行了秋天的命令。倒行逆施，在天象上已经变动成这样，想要人的脏腑中不随着天象变动，是不可能的定数。大挠说：天气变动，人气随天转移，应该所有人都这样吧。为什么有的变，有的不变呢？岐伯说：人气随天而变，是常态。人气不随天而变，是非常态。大挠说：人气不随天气而变，这正是人守住常道。天师说非常态，我不明白其旨意，请讲讲它的变异之处。岐伯说：应当变动而不变动，是常态。而我所说的非常态，是指那些异于常人的人。这种人必定平日固守元阳，没有丧失真阴。阴阳不调，随天气变动，他们自行运行自己阴阳的正令，所以能不随外界变动。大挠说：那些变动的人怎么治疗呢？岐伯说：有余的就泻它，不足的就补它，郁结的就通达它，热的就用寒凉药，寒的用温热药，如此而已。
陈士铎评论道：天人合一，怎么可能变动呢？这话说明了合一的宗旨。
地气合人篇
大挠问道：天人同气，不知道地气是否也与人体相同？岐伯说：地气与人气相合，《素问》、《灵枢》已经详细说过了。您为什么又问呢？大挠说：《内经》讲地气统率天气并论，未曾分开讲地气。岐伯说：天地人三才并立，天气即合于地气，地气即合于人气，原本不必分开讲。大挠说：地气有单独与人气相合的时候，请讲讲相合的原因。岐伯说：讲相合就相合，讲相分就相分。大挠说：请讲讲人单独与地气相合的部分。岐伯说：地有九州，人有九窍，这是人单独与地相合的地方。大挠说：《内经》说过了。岐伯说：虽然说过，但未曾分析清楚。大挠说：请讲讲具体分析。岐伯说：左目合冀州，右目合雍州，鼻合豫州，左耳合扬州，右耳合兖州，口合徐州，脐合荆州，前阴合营州，后阴合幽州。大挠说：疾病如何应验于此？岐伯说：冀州的地气逆乱，人的左目就生病。雍州的地气逆乱，人的右目就生病。豫州的地气逆乱，人的鼻就生病。扬州的地气逆乱，人的左耳就生病。兖州的地气逆乱，人的右耳就生病。徐州的地气逆乱，人的口就生病。荆州的地气逆乱，人的脐就生病。营州的地气逆乱，人的前阴就生病。幽州的地气逆乱，人的后阴就生病。这就是地气与病气相合。大挠说：有的应验，有的不应验，为什么呢？岐伯说：应验的，是人气驳杂（虚弱）。不应验的，是人气坚固（强盛）。坚固的多，驳杂的少，所以应验的也少。看似地气不完全合于人气，然而相合是道理所在。大挠说：既然有不应验的，恐怕不是定理。岐伯说：医道统合天地人以言道，怎能缺失不全呢？宁可讲地气听凭其应验与否。大挠说：好。
陈士铎评论道：地气实际上合于天，何必与人分开呢？地气有应验和不应验的，并非地气本身分开，说它相合，何必非要追求形式上的相合呢。
三才并论篇
鬼臾区问道：五运交会，以主管六气。六气的变化，以伤害五脏。所以五运的阴阳，就是万物的纲纪，变化的父母，生杀的本始。先生有什么教导我的吗？岐伯说：你说得对。臾区回去作了《天元纪》各论，以扩充五运六气的意义。岐伯说：臾区的言论宏大而放纵，虽然如此，拿着臾区的理论，一概治疗五脏的疾病，是得一而遗一。臾区说：这是什么意思？岐伯说：五运，就是五行。谈论五运就是阐发五行。然而五行只有五种，五运变成六种，明智的人看六种如同五种。愚昧的人却被六种迷惑成千种混乱。臾区说：弟子的话不对吗？岐伯说：你说得对。臾区说：弟子说得对，夫子有后续的话，请赶快烧掉它。岐伯说：医道广大，得到你的言论才显得显然。而医道又微妙，执着于你的言论才显得隐微。所以我才有后续的话。虽然如此，我的后续话，正是彰显你言论的宏大。臾区说：请详细说说。岐伯说：五运乘借阴阳而变迁，五脏因阴阳而变动。执着于五运来治病未必契合，舍弃五运来治病也未必脱离。遗留五运来立言，医理就缺了一半。统合五运来立言，医道就具备全部。所以我称赞你的言论宏大而放纵。鬼臾区说：请讲讲缺半的道理。岐伯说：阴阳之气，有盈有虚。男女的形体，有强有弱，盈，是虚的先兆。虚，是盈的契机。两者互相潜伏。强，是弱的媒介。弱，是强的福报。两者互相倚靠。合天地人来治邪，不可只执着于五运来治邪。合天地人来扶正，不可只执着于五运来扶正。鬼臾区说：医道合天地人，才开始没有弊端吗？岐伯说：人的阴阳与天地相合。阳极生阴，阴极生阳，从未不同。世人怀疑阴多于阳，阴有群阴，阳无二阳。谁知道阳有二阳呢？有阳之阳，有阴之阳，君火为阳之阳，相火为阴之阳，人有君火、相火，天地也有，这才成为天，成为地。假如天地没有君火，万物何以复苏，天地没有相火，万物何以震动。天地的君火，是太阳的气。天地的相火，是雷的气。雷出于地而在天轰鸣，日临于天而照在地。上下相合，人又何独不然。合天地人来治病就得其全貌，执着于五运来治病就缺了一半。鬼臾区叩头感叹道：伟大啊！圣人的言论，我无法测度老师了。
陈士铎评论道：六气即五行的论述，知道五行就知道六气了。世人不知五运即不知五行。不知五行，即不知六气。
鬼臾区问道：五运与六气一起讲，人们认为奇异，怎么办？岐伯说：五运非六气，则阴阳难化。六气非五运，则疾病不成。二者合而不离。寒、暑、湿、燥、风、火，这是六气。金、木、水、火、土，这是五运。六气分为六，五运分为五，有什么不可以的呢？岂知六气可分，而五运不可分。因为病成于六气，可指为寒、暑、湿、燥、风、火；病成于五运，不可指为金、木、水、火、土。因为金病必兼水，水病必兼木，木病必兼火，火病必兼土，土病必兼金。而且有金病而木亦病，木病而土亦病，土病而水亦病，水病而火亦病，火病而金亦病。所以六气可分门来论症，五运终究难拘泥于岁数来分门。诚然六气随五运而转移，五脏因六气而变乱，这是分之不可分。鬼臾区说：那么怎么治疗六气呢？岐伯说：五运的盛衰随五脏的盛衰为强弱，五脏盛则六气不能衰，五脏强则六气不能弱。逢司天、在泉之年，寒、暑、湿、燥、风、火有病、有不病的，正是五脏强而不弱。所以五脏盛者，何怕运气之侵袭呢？鬼臾区说：好。
陈士铎评论道：六气之病，因五脏不调。五脏不调即五行不正，调五行即调六气。
六气分门第
雷公问岐伯道：五运六气合而不离，统而言之可以。为何鬼臾区分言之多？岐伯说：五运不可分，六气不可合。雷公说：那不可合的原因是什么？岐伯说：六气中有暑火之异。雷公说：暑火都是火，有什么区别？岐伯说：火，不止一种。暑是外火，火是内火。雷公说：同样是火。火与火相合，相应。为何区别看待？岐伯说：内火之动，必得外火之引。外火之侵，必得内火之召。似乎可合以立论，但最终不可合。之所以分门，是因为内火与外火不同。盖外火，是君火。内火，是相火。君火即暑，相火即火，暑乃阳火，火乃阴火。火性不同，怎能不区分呢？六气分阴阳，分三阴三阳。三阴三阳中分阳火阴火者，是分君相之二火。五行概言火，而不分君相。六气分言火，而各配干支。二火分配，而暑与火各司其权，各成其病。所以必须分言。臾区的说法，不是私言。实在是听了我论说，而推广之。雷公说：我愚昧，请指示世人不知二火的情况。
陈士铎评论道：五行只有一火，六气乃有二火。有二火乃分配干支。干支虽分，而君相二火实因六气而异。
言之于不可异而异者，异之于阴阳之二火也。
六气独胜篇
雍父问道：天地之气，阴阳尽之乎？岐伯说：阴阳足以包天地之气。虽然，阴阳之中，变化错杂，不可以一言尽。雍父说：请讲其变。岐伯说：六气尽之。雍父说：六气是您已讲过的，请讲所未讲。岐伯说：六气之中有余不足，胜复去留，臾区讲过了。尚有一端未讲。遇司天在泉之年，不随天地之气转移，实有其故，不可不论。雍父说：请详论。岐伯说：辰戌之年，太阳司天而天柱不能窒抑之，此肝气之胜。己亥之年，厥阴司天而天蓬不能窒抑之，此心气之胜。丑未之年，太阴司天而天蓬不能窒抑之，此包络之气胜。子午之年，少阴司天而天冲不能窒抑之，此脾气之胜。寅申之年，少阳司天而天英不能窒抑之，此肺气之胜。卯酉之年，阳明司天而天内不能窒抑之，此肾气之胜。雍父说：司天之胜，我知道了。请讲在泉之胜。岐伯说：丑未之年，太阳在泉而地晶不能窒抑之，此肝胆之气胜。寅申之年，厥阴在泉而地玄不能窒抑之，此心与小肠之气胜。辰戌之年，太阴在泉而地玄不能窒抑之，此包络三焦之气胜。卯酉之年，少阴在泉而地苍不能窒抑之，此脾胃之气胜。己亥之年，少阳在泉而地彤不能窒抑之，此肺与大肠之气胜。子午之年，阳明在泉而地阜不能窒抑之，此肾与膀胱之气胜。雍父说：听说顺天地之气者昌，逆天地之气者亡。现在不为天地所窒抑，是逆天地矣，不夭折而独存为何？岐伯说：顺之昌者，顺天地之正气。逆之亡者，逆天地之邪气。顺可逆而逆可顺乎？雍父说：同是人，何以能独胜？岐伯说：人之强弱不同，纵欲与节欲异。雍父说：好。
陈士铎评论道：天蓬地玄，独有二者，正分其阴阳。阴阳同而神亦同，正显其顺逆。可见宜顺不宜逆。
三合篇
Li Mu asked Qibo: "What is the cause of bleeding from the nine orifices?" Qibo replied: "It is because the blood fails to return to its meridians." Li Mu asked: "Can this disease be treated?" Qibo said: "Treatment is not difficult; if you guide the blood back to its meridians, the patient will recover." Li Mu said: "Bleeding from the nine orifices means that the blood of the Zang-Fu organs has all been lost. It is difficult to treat, yet you say it is easy. Why?" Qibo said: "Loss of blood in one meridian is a severe condition; loss of blood in multiple meridians is a mild condition. Loss in one meridian injures the Zang-Fu organs. Loss in multiple meridians injures only the collaterals and meridians." Li Mu said: "The blood has already flowed out. How can it be guided back?" Qibo said: "Guide it by tonifying Qi and by tonifying Jing (Essence)." Li Mu said: "When Qi is deficient, it is difficult to control the blood. I already understand that tonifying Qi controls the blood. However, I truly do not understand how tonifying Jing guides the blood." Qibo said: "The reckless flow of blood stems from the Kidney; it is caused by the chaotic movement of Fire. The chaotic movement of Kidney Fire is due to the severe decline of Kidney Water. Blood finds its归宿 (return) through the warming of Kidney Fire, but it must also be nourished by Kidney Water. Kidney Water and Kidney Fire are inseparable, like husband and wife. When Kidney Water is abundant, Kidney Fire naturally returns to its place. When Kidney Fire is calm, the blood in all meridians settles. This is like a wife summoning her husband at home; once the husband returns, external disturbances dissipate. This is how tonifying Jing guides blood." Li Mu asked: "Should we treat both simultaneously or separately?" Qibo said: "Tonify Qi first, then tonify Jing. If Qi is deficient, it cannot control blood; once blood is controlled, Jing can be generated. If Jing is deficient, it cannot store blood; once blood is stored, Qi becomes stronger. Therefore, tonifying Qi must include tonifying Jing." Li Mu said: "Good. Although, the reckless bleeding seems to be caused by Fire pathogenic factors. If we do not clear Fire but instead tonify Qi, would it not assist the Fire?" Qibo said: "When blood flows from the nine orifices, the Fire pathogenic factor has already been expelled with the blood. Heat transforms into Cold. How can we further purge Fire? Clearing Fire would cause even more bleeding." Li Mu said, "Good."
Chen Shiduo commented: "Tonifying Qi during hemorrhage is indeed a brilliant principle. Who knew that tonifying Jing is equivalent to tonifying Qi? Tonifying Qi is contained within tonifying Jing, and tonifying Jing enriches the process of tonifying Blood. Such profound insights are not found in superficial discussions. Understanding the transformation from Cold to Heat and Heat to Cold reveals the essence of the Great Luo Immortals."
Chapter on the Unity of Heaven and Human Qi
Da Nao asked Qibo: "Heaven moves and shifts; human Qi follows Heaven's shift. What is the reason?" Qibo said: "Heaven's shifting is the movement of Yin and Yang Qi. Human Qi is also Yin and Yang Qi. How could it not follow Heaven's Qi?" Da Nao said: "Heaven's Qi is divided into Spring, Summer, Autumn, and Winter. How can Human Qi be divided into four seasons? Heaven's Qi corresponds to the Sun, Moon, Heavenly Stems, and Earthly Branches. How can Human Qi correspond to the two luminaries (Sun/Moon) and twelve double-hours?" Qibo said: "You are stuck on the Jiazi cycle to discuss Heaven. Heaven is unfathomable yet fathomable. Humans are unfathomable yet fathomable. Heaven's Qi has Spring, Summer, Autumn, Winter. Human Qi has Joy, Anger, Sorrow, Happiness; thus, there are four seasons. Heaven's Qi has Sun and Moon. Human Qi has Water and Fire; thus, there are two luminaries. Heaven's Qi has the Ten Heavenly Stems (Jia, Yi, Bing...). Human Qi has the Yang Qiao, Yin Qiao, Dai, Chong, Ren, Du, Yang Wei, Yin Wei, Mingmen, and Bao Luo meridians; thus, there are ten meridians (a 'xun'). Heaven's Qi has the Twelve Earthly Branches (Zi, Chou, Yin...). Human Qi has the Heart, Liver, Spleen, Lung, Kidney, Pericardium, Gallbladder, Stomach, Bladder, Sanjiao, Large Intestine, Small Intestine; thus, there are twelve hours. Heaven has Qi, and humans have Qi to respond. What is the difference between Heaven and Humans?" Da Nao said: "Heaven's Qi remains unchanged for millennia. Why does Human Qi change so much?" Qibo said: "Human Qi changes due to humans and due to Heaven. In Spring, warmth is expected; if cold occurs, Spring acts as Winter. If heat occurs, Spring acts as Summer. If coolness occurs, Spring acts as Autumn. Similarly for Summer, Autumn, and Winter. Reversal of order causes such changes in Heaven. It is inevitable that the internal Zang-Fu organs change with Heaven." Da Nao said: "If Human Qi follows Heaven, shouldn't everyone be the same? Why do some change and others not?" Qibo said: "Following Heaven is the norm. Not following Heaven is the abnormality." Da Nao said: "Not following Heaven is keeping to the constant. You call it abnormal. Please explain." Qibo said: "Changing when one should change is normal. My 'abnormal' refers to those different from ordinary people. These individuals firmly guard their Yuan Yang (Primal Yang) and preserve their True Yin. Their Yin and Yang operate according to their own correct laws despite external weather changes, hence they remain unaffected." Da Nao asked: "How to treat those who change?" Qibo said: "Drain excess, tonify deficiency. Unblock stagnation. Use Cold for Heat, Warmth for Cold. That is all."
Chen Shiduo commented: "Heaven and Human are One. How can they change? This explains the essence of Unity."
Chapter on Earth Qi Uniting with Humans
Da Nao asked: "Heaven and Humans share Qi. Does Earth Qi also unite with Humans?" Qibo said: "The union of Earth Qi and Human Qi is detailed in *Suwen* and *Lingshu*. Why ask again?" Da Nao said: "*Neijing* discusses Earth Qi together with Heaven, never separately." Qibo said: "Heaven, Earth, and Human stand together. Heaven unites with Earth, Earth unites with Human. No need to separate." Da Nao said: "Is there a time when Earth Qi uniquely unites with Human Qi? Please explain." Qibo said: "Speaking of union, it unites. Speaking of separation, it separates." Da Nao said: "Please explain the unique union." Qibo said: "Earth has Nine Provinces; Humans have Nine Orifices. This is the unique union. Left Eye corresponds to Ji Province. Right Eye to Yong. Nose to Yu. Left Ear to Yang. Right Ear to Yan. Mouth to Xu. Umbilicus to Jing. Anterior Orifice to Ying. Posterior Orifice to You." Da Nao said: "How do diseases manifest?" Qibo said: "If Ji Earth Qi rebels, the Left Eye suffers. If Yong rebels, Right Eye suffers... If You rebels, Posterior Orifice suffers. This is the union of Earth Qi and Disease Qi." Da Nao said: "Why does it apply in some cases but not others?" Qibo said: "Application indicates weak/diluted Human Qi. Non-application indicates strong/firm Human Qi. Strong is common; weak is rare. Thus, application is rare. It seems Earth Qi doesn't always match Human Qi, but the principle holds." Da Nao said: "Since it doesn't always apply, is it not a fixed law?" Qibo said: "Medicine integrates Heaven, Earth, and Human. We cannot omit parts. Let us speak of Earth Qi regardless of verification."
Chen Shiduo commented: "Earth Qi actually unites with Heaven. Why separate from Humans? Verification varies not because Earth Qi separates, but because we seek form over essence."
Chapter on Three Powers Discussion
Gui Yuzi asked: "The convergence of Five Movements governs Six Qi. Changes in Six Qi harm the Five Zang. Thus, Yin-Yang of Five Movements is the guideline of all things, parent of changes, origin of life and death. How do you teach me?" Qibo said: "You are correct." Gui Yuzi wrote *Tianyuanji* to expand on Five Movements and Six Qi. Qibo said: "Yuzi's words are grand but loose. Yet, applying his theory exclusively to treat Zang-Fu diseases is grasping one part while losing another." Yuzi asked: "What do you mean?" Qibo said: "Five Movements are Five Elements. Discussing Five Movements elucidates Five Elements. Five Elements are five; Five Movements become six. Wise see six as five. Foolish are confused into thousands." Yuzi said: "Was my statement wrong?" Qibo said: "No. But I have more to say. Discard my previous remark." Qibo continued: "Medical Dao is vast; your words make it apparent. Medical Dao is subtle; sticking to your words makes it obscure. Hence my addition. My addition highlights the greatness of your words. Five Movements change via Yin-Yang. Five Zang move via Yin-Yang. Relying solely on Five Movements may miss the mark. Abandoning them may also disconnect. Omitting Five Movements leaves half the theory missing. Integrating them completes the Dao. Thus, I called your words grand. Yin-Yang Qi has surplus and deficit. Male/Female forms have strength and weakness. Surplus hints at deficit. Deficit hints at surplus. They hide in each other. Strength is the medium of weakness. Weakness is the blessing of strength. To treat pathogens using Heaven, Earth, and Human, do not rely solely on Five Movements. To support Zheng Qi, do not rely solely on Five Movements." Yuzi asked: "Does integrating Heaven, Earth, Human eliminate flaws?" Qibo said: "Human Yin-Yang matches Heaven/Earth. Extreme Yang generates Yin. Extreme Yin generates Yang. People doubt Yin exceeds Yang, thinking Yin has many forms but Yang has only one. But Yang has two: Yang of Yang (Jun Fire) and Yin of Yang (Xiang Fire). Humans have Jun and Xiang Fire; Heaven and Earth do too. Without Jun Fire (Sun Qi), how would things revive? Without Xiang Fire (Thunder Qi), how would things stir? Thunder comes from Earth, roars in Heaven. Sun shines from Heaven to Earth. Upper and lower unite. Humans are no different. Integrating Heaven, Earth, Human yields completeness. Relying only on Five Movements yields half." Yuzi bowed and sighed: "Great! The Sage's words are unfathomable."
Chen Shiduo commented: "Six Qi is the discussion of Five Elements. Knowing Five Elements means knowing Six Qi. Those who don't know Five Movements don't know Five Elements. Not knowing Five Elements means not knowing Six Qi."
Chapter on Separation and Union of Five Movements and Six Qi
Gui Yuzi asked: "Discussing Five Movements and Six Qi together seems strange. Why?" Qibo said: "If Five Movements were not Six Qi, Yin-Yang couldn't transform. If Six Qi were not Five Movements, diseases wouldn't form. They are united yet distinct. Cold, Heat, Dampness, Dryness, Wind, Fire are Six Qi. Metal, Wood, Water, Fire, Earth are Five Movements. Six divides into six; Five divides into five. Why not? But Six Qi can be separated, while Five Movements cannot. Diseases arise from Six Qi, identifiable as Cold, Heat, etc. Diseases arise from Five Movements, NOT identifiable as Metal, Wood, etc., because Metal disease involves Water, Water involves Wood, etc. Also, Metal disease affects Wood, Wood affects Earth, etc. Thus, Six Qi can be categorized by symptoms. Five Movements cannot be strictly categorized by year. Six Qi shifts with Five Movements; Five Zang change with Six Qi. This is why they seem separable but are fundamentally united." Yuzi asked: "How to treat Six Qi?" Qibo said: "The strength of Five Movements depends on Five Zang. If Five Zang are strong, Six Qi cannot weaken them. In years of Si Tian (Guest Qi) and Zai Quan (Host Qi), diseases may or may not occur depending on whether Five Zang are strong. Strong Zang fears no invading Qi."
Chen Shiduo commented: "Diseases of Six Qi stem from disordered Five Zang. Disordered Five Zang means imbalanced Five Elements. Balancing Five Elements balances Six Qi."
Chapter on Classification of Six Qi
Lei Gong asked: "Five Movements and Six Qi are united. Why does Yuzi separate them?" Qibo said: "Five Movements cannot be separated. Six Qi cannot be merged." Lei Gong asked: "Why not merge?" Qibo said: "There is a difference between Summer Heat (Shu) and Fire (Huo)." Lei Gong asked: "Both are Fire. What's the difference?" Qibo said: "Fire is not uniform. Summer Heat is External Fire. Fire is Internal Fire." Lei Gong asked: "They are both fire. Why distinguish?" Qibo said: "Internal Fire moves only when triggered by External Fire. External Fire invades only when summoned by Internal Fire. They seem combinable, but ultimately distinct. We separate them because Internal and External Fire differ. External Fire is Jun Fire (Ruler Fire). Internal Fire is Xiang Fire (Minister Fire). Jun Fire is Summer Heat (Yang Fire). Xiang Fire is Fire (Yin Fire). Their natures differ; they must be distinguished. Six Qi divide into Yin/Yang and Three Yin/Three Yang. Within these, Fire is divided into Jun and Xiang. Five Elements speak of Fire generally. Six Qi specify Fire, matching Stems/Branches. With this allocation, Summer Heat and Fire have distinct powers and diseases. Thus, they must be discussed separately. Yuzi's view was based on my teachings."
Chen Shiduo commented: "Five Elements have one Fire. Six Qi have two Fires. Two Fires allocate to Stems/Branches. Though Stems/Branches divide, Jun and Xiang Fires vary by Six Qi."
Chapter on Exclusive Dominance of Six Qi
Yong Fu asked: "Are Yin and Yang sufficient to cover Heaven and Earth's Qi?" Qibo said: "Yes. But variations within Yin-Yang are complex. Cannot be summarized in one word." Yong Fu asked: "Explain." Qibo said: "Six Qi covers it." Yong Fu said: "You've explained Six Qi before. Explain what's new." Qibo said: "Yuzi covered surplus/deficit and victory/reversal. There is one more point. In Si Tian/Zai Quan years, sometimes Qi does not shift with Heaven/Earth. This needs discussion." Qibo listed: In Chen/Xu years, Tai Yang rules Heaven, but Tian Zhu cannot suppress it; this is Liver Qi dominance. In Ji/Hai years, Jue Yin rules Heaven, but Tian Peng cannot suppress it; this is Heart Qi dominance... [Lists various years and corresponding organ dominance]. Yong Fu asked: "I know about Si Tian dominance. Tell me about Zai Quan dominance." Qibo listed: In Chou/Wei years, Tai Yang rules Earth, Di Jing cannot suppress; Liver/Gallbladder dominance... [Lists various years]. Yong Fu asked: "Those who follow Heaven prosper; those who oppose Heaven perish. If not suppressed by Heaven, isn't that opposing Heaven? Why survive?" Qibo said: "Prosperity comes from following Righteous Qi. Perishing comes from opposing Evil Qi. Can Righteous be Opposed? Can Opposed be Followed?" Yong Fu asked: "Why can some dominate alone?" Qibo said: "Human strength varies. Indulgence vs. Moderation differs."
Chen Shiduo commented: "Tian Peng and Di Jing represent Yin and Yang. Unity of Yin-Yang shows unity of Spirit. This highlights顺应 (compliance) vs. 逆反 (rebellion). Compliance is preferred."
Chapter on Three Unions