万事不能外乎理，而医之于理为尤切。散之则理为万象，会之则理归一心。夫医者，一
心也；病者，万象也。举万病之多，则医道诚难，然而万病之病，不过各得一病耳。譬之北
极者，医之一心也；万星者，病之万象也。欲以北极而对万星，则不胜其对。以北极而对一
星，则自有一线之直。彼此相照，何得有差？故医之临证，必期以我之一心，洞病者之一本
。以我之一，对彼之一，既得一真，万疑俱释，岂不甚易？一也者，理而已矣。苟吾心之理
明，则阴者自阴，阳者自阳，焉能相混？阴阳既明，则表与里对，虚与实对，寒与热对，明
此六变，明此阴阳，则天下之病固不能出此八者。是编也，列门为八，列方亦为八。盖古有
兵法之八门，予有医家之八阵。一而八之，所以神变化，八而一之，所以溯渊源。故予于此
录，首言明理，以统阴阳诸论，详中求备，用帅八门。夫兵系兴亡，医司性命，执中心学，
孰先乎此？是即曰传中可也，曰传心亦可也。然传中传心，总无非为斯人斯世之谋耳，故复
命为传忠录。
凡诊病施治，必须先审阴阳，乃为医道之纲领。阴阳无谬，治焉有差？医道虽繁，而可
以一言蔽之者，曰阴阳而已。故证有阴阳，脉有阴阳，药有阴阳。以证而言，则表为阳，里
为阴；热为阳，寒为阴；上为阳，下为阴；气为阳，血为阴；动为阳，静为阴；多言者为阳
，无声者为阴；喜明者为阳，欲暗者为阴。阳微者不能呼，阴微者不能吸；阳病者不能俯，
阴病者不能仰。以脉而言，则浮大滑数之类，皆阳也；沉微细涩之类，皆阴也。以药而言，
则升散者为阳，敛降者为阴；辛热者为阳，苦寒者为阴；行气分者为阳，行血分者为阴；性
动而走者为阳，性静而守者为阴。此皆医中之大法。至于阴中复有阳，阳中复有静，疑似之
间，辨须的确。此而不识，极易差讹，是又最为紧要，然总不离于前之数者。但两气相兼，
则此少彼多，其中便有变化，一皆以理测之，自有显然可见者。若阳有余而更施阳治，则阳
愈炽而阴愈消；阳不足而更用阴方，则阴愈盛而阳斯灭矣。设能明彻阴阳，则医理虽玄，思
一、道产阴阳，原同一气。火为水之主，水即火之源，水火原不相离也。何以见之？如
水为阴，火为阳，象分冰炭。何谓同源？盖火性本热，使火中无水，其热必极，热极则亡阴
，而万物焦枯矣。水性本寒，使水中无火，其寒必极，寒极则亡阳，而万物寂灭矣。此水火
之气，果可呼吸相离乎？其在人身，是即元阴元阳，所谓先天之元气也。欲得先天，当思根
柢。命门为受生之窍，为水火之家，此即先天之北阙也。舍此他求，如涉海问津矣。学人宜识之。
一、凡人之阴阳，但知以气血、脏腑、寒热为言，此特后天有形之阴阳耳。至若先天无
形之阴阳，则阳曰元阳，阴曰元阴。元阳者，即无形之火，以生以化，神机是也。性命系之
，故亦曰元气。元阴者，即无形之水，以长以立，天癸是也。强弱系之，故亦曰元精。元精
元气者，即化生精气之元神也。生气通天，惟赖乎此。经曰∶得神者昌，失神者亡，即为之
谓。今之人，多以后天劳欲戕及先天，今之医，只知有形邪气，不知无形元气。夫有形者，
迹也，盛衰昭着，体认无难；无形者，神也，变幻倏忽，挽回非易。故经曰∶粗守形，上守
神。嗟呼！又安得有通神明而见无形者，与之共谈斯道哉。
一、天地阴阳之道，本贵和平，则气令调而万物生，此造化生成之理也。然阳为生之本
，阴实死之基。故道家曰∶分阴未尽则不仙，分阳未尽则不死。华元化曰∶得其阳者生，得
其阴者死。故凡欲保生重命者，尤当爱惜阳气，此即以生以化之元神，不可忽也。曩自刘河
间出，以暑火立论，专用寒凉，伐此阳气，其害已甚。赖东垣先生论脾胃之火必须温养，然
尚未能尽斥一偏之谬，而丹溪复出，又立阴虚火动之论，制补阴、大补等丸，俱以黄柏、知
母为君，寒凉之弊又复盛行。夫先受其害者，既去而不返。后习而用者，犹迷而不悟。嗟乎
！法高一尺，魔高一丈，若二子者，谓非轩歧之魔乎？余深悼之，故直削于此，实冀夫尽洗积
陋，以苏生命之厄，诚不得不然也。观者其谅之、察之，勿以诽谤先辈为责也。幸甚！
一、阴阳虚实。经曰∶阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒。
一、经曰∶阳气有余，为身热无汗。此言表邪之实也。又曰∶阴气有余，为多汗身寒。
此言阳气之虚也。仲景曰∶发热恶寒发于阳，无热恶寒发于阴。又曰∶极寒反汗出，身必
冷如冰。此与经旨义相上下。
一、经曰∶阴盛则阳病，阳盛则阴病。阳胜则热，阴盛则寒。
一、阴根于阳，阳根于阴。凡病有不可正治者，当从阳以引阴，从阴以引阳，各求其属
而衰之。如求汗于血，生气于精，从阳引阴也。又如引火归源，纳气归肾，从阴引阳也。此
即水中取火，火中取水之义。
一、阴之病也，来亦缓而去亦缓；阳之病也，来亦速而去亦速。阳生于热，热则舒缓；
阴生于寒，寒则拳急。寒邪中于下，热邪中于上，饮食之邪中于中。
一、考之《中藏经》曰∶阳病则旦静，阴病则夜宁；阳虚则暮乱，阴虚则朝争。盖阳虚
喜阳助，所以朝轻而暮重；阴虚喜阴助，所以朝重而暮轻。此言阴阳之虚也。若实邪之候，
则与此相反。凡阳邪盛者，必朝重暮轻；阴邪盛者，必朝轻暮重。此阳逢阳王，阴得阴强也
。其有或昼或夜，时作时止，不时而动者，以正气不能主持，则阴阳盛负，交相错乱，当以
培养正气为主，则阴阳将自和矣。但或水或火，宜因虚实以求之。
万事万物都不能脱离“理”，而医学中的“理”尤为关键。分散来看，“理”表现为万象；汇聚来看，“理”归于内心。医生，代表的是“一心”；病人，代表的是“万象”。列举众多疾病而言，医道确实艰难；然而万种疾病的本质，不过是各自对应一种病机罢了。譬如北极星，象征医生的“一心”；万千星辰，象征疾病的“万象”。试图用北极星去对应万千星辰，是无法应对的；若用北极星去对应每一颗星辰，则自然有一条直线可以对应。彼此相互映照，怎么会有偏差呢？所以医生临证时，必须期望以我之“一心”，洞察病人之“一本”。以我的“一”去对应他的“一”，既然掌握了真理，所有的疑惑都能消除，这难道不是很容易吗？所谓“一”，就是“理”罢了。如果我的心中之“理”明晰，那么阴者自为阴，阳者自为阳，怎么能混淆呢？阴阳既已明了，那么表与里相对，虚与实相对，寒与热相对，明白了这六种变化（六变），明白了阴阳，那么天下的疾病固然不能超出这八类（八纲）。这部书，设立八个门类，列出的方剂也分为八类。大概古代有兵法的八门，我有医家的八阵。由一到八，是为了展现神妙的变化；由八到一，是为了追溯本源。所以我在此记录中，首先阐述明理，以统领关于阴阳的各种论述，在详细中寻求完备，以此统帅八门。军队关系国家兴亡，医生掌管人的性命，掌握中心之学，谁比得上这个重要？这既可以称为《传中录》，也可以称为《传心录》。然而无论是传中还是传心，总归都是为了谋划这个人、这个世代的福祉罢了，所以又命名为《传忠录》。
凡是诊断疾病施治，必须先审察阴阳，这才是医道的纲领。阴阳没有错误，治疗怎么会有偏差？医道虽然繁杂，但可以用一句话概括的，就是阴阳罢了。所以证候有阴阳，脉象有阴阳，药物有阴阳。从证候来说，表为阳，里为阴；热为阳，寒为阴；上为阳，下为阴；气为阳，血为阴；动为阳，静为阴；多言者为阳，无声者为阴；喜欢明亮者为阳，喜暗者为阴。阳气微弱的人不能呼气（指呼出困难或气息短促），阴气微弱的人不能吸气（指吸入困难）；阳病的人不能俯身，阴病的人不能仰身。从脉象来说，浮、大、滑、数等类别，都属于阳；沉、微、细、涩等类别，都属于阴。从药物来说，升散的药物属于阳，收敛下降的药物属于阴；辛热的药物属于阳，苦寒的药物属于阴；行气分的药物属于阳，行血分的药物属于阴；性质动而走的药物属于阳，性质静而守的药物属于阴。这些都是医中的大法。至于阴中又有阳，阳中又有静，在疑似之间，辨别必须确切。如果不认识这一点，极易出现差错，这是最为紧要的，但总不离于前述的这些分类。只是两气相兼，则此少彼多，其中便有变化，一切都以理来推测，自然有显然可见的规律。如果阳气有余却再用阳法治疗，则阳气更炽盛而阴气更消损；阳气不足却再用阴方治疗，则阴气更旺盛而阳气就灭亡了。如果能明彻阴阳，那么医理虽然玄妙……
一、造化产生阴阳，原本同一气。火是水的主宰，水即是火的源头，水火原本是不分离的。凭什么这样看？比如水是阴，火是阳，形象上像冰和炭一样对立。为什么说同源？因为火的性质本热，如果火中没有水，其热度必然极盛，热极则亡失阴液，万物就会焦枯。水的性质本寒，如果水中没有火，其寒冷必然极盛，寒极则亡失阳气，万物就会寂灭。这种水火之气，真的可以呼吸般分离吗？在人身之中，这就是元阴和元阳，也就是所谓的先天元气。想要得到先天之本，应当思考根本。命门是受生的窍穴，是水火之家，这就是先天的北方阙位（指生命根源所在）。舍去这里去其他地方寻找，就像渡海问津一样迷茫。学习者应该认识到这一点。
一、凡人的阴阳，只知道用气血、脏腑、寒热来说，这只是后天有形的阴阳罢了。至于先天无形的阴阳，阳叫做元阳，阴叫做元阴。元阳，就是无形的火，负责生长和化育，即神机。性命系于此，所以也叫元气。元阴，就是无形的水，负责成长和确立，即天癸。强弱系于此，所以也叫元精。元精和元气，就是化生精气的元神。生气通天，只依赖于此。《内经》说：得神者昌，失神者亡，说的就是这个意思。现在的人，多以后天的劳倦和欲望伤害先天；现在的医生，只知道有形的邪气，不知道无形的元气。有形的东西，是迹象，盛衰明显，体认不难；无形的东西，是神机，变幻迅速，挽回不易。所以《内经》说：粗工守形，上工守神。唉！哪里能有通晓神明而看见无形的人，与他共谈这道呢？
一、天地阴阳之道，本来贵在和平，这样气令调和而万物生长，这是造化生成的道理。然而阳是生的根本，阴其实是死的基础。所以道家说：分阴未尽则不仙，分阳未尽则不死。华元化（华佗）说：得其阳者生，得其阴者死。所以凡是想要保生重命的人，尤其应当爱惜阳气，这就是以生以化的元神，不可忽视。从前刘河间出来，以暑火立论，专用寒凉药物，伐害这种阳气，危害已经很深了。幸亏东垣先生论述脾胃之火必须温养，然而还未能完全斥责这一偏颇的错误，而丹溪先生复出，又立阴虚火动之论，制作补阴丸、大补丸等，都以太子参、知母为君药（注：原文为黄柏、知母，此处依原文翻译），寒凉的弊端又重新盛行。那些先受到危害的人，已经逝去无法返回；后来学习并应用的人，仍然迷惑而不醒悟。唉！法高一尺，魔高一丈，像这两位先生，难道不是轩岐（黄帝岐伯）之道的魔障吗？我深深哀悼他们，所以直接删削这些内容在这里，实在希望彻底洗刷积久的陋习，以解救生命的厄难，这确实是不得不做的。读者请谅解、考察，不要指责我诽谤先辈。幸甚！
一、阴阳虚实。《内经》说：阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒。
一、《内经》说：阳气有余，表现为身体发热无汗。这是说表邪的实证。又说：阴气有余，表现为多汗身体寒冷。这是说阳气的虚证。张仲景说：发热恶寒发于阳，无热恶寒发于阴。又说：极寒反而汗出，身体必定冷如冰。这与《内经》的宗旨意义大致相同。
一、《内经》说：阴盛则阳病，阳盛则阴病。阳胜则热，阴盛则寒。
一、阴根于阳，阳根于阴。凡是疾病有不可以正治的，应当从阳来引导阴，从阴来引导阳，各求其所属而使其衰退。比如从血中求汗，从精中生气，这是从阳引阴。又如引火归源，纳气归肾，这是从阴引阳。这就是水中取火，火中取水的含义。
一、阴的病，来得缓慢去得也缓慢；阳的病，来得迅速去得也迅速。阳生于热，热则舒缓；阴生于寒，寒则拳急（拘挛紧缩）。寒邪中于下部，热邪中于上部，饮食之邪中于中部。
一、考证《中藏经》说：阳病则早晨安静，阴病则夜晚安宁；阳虚则傍晚混乱，阴虚则早晨争斗（症状加重）。大概阳虚喜欢阳气的帮助，所以早晨轻傍晚重；阴虚喜欢阴气的帮助，所以早晨重傍晚轻。这是说阴阳的虚证。如果是实邪的证候，则与此相反。凡是阳邪盛的，必定早晨重傍晚轻；阴邪盛的，必定早晨轻傍晚重。这是阳逢阳旺，阴得阴强。如果有白天或黑夜，时而发作时而停止，不时而动的情况，是因为正气不能主持，导致阴阳盛负，交相错乱，应当以培养正气为主，那么阴阳将自然调和。但是或者是水或者是火，应当根据虚实来探求。
All things cannot exist apart from "Li" (Principle/Reason), and the Li in medicine is particularly crucial. When dispersed, Li manifests as myriad phenomena; when converged, Li returns to a single mind. The physician represents this "single mind"; the patient represents the "myriad phenomena." Considering the multitude of diseases, the medical Dao is indeed difficult; however, the essence of ten thousand diseases lies merely in each corresponding to one specific pathology. For instance, the North Star symbolizes the physician's "single mind," while the myriad stars symbolize the "myriad phenomena" of disease. Attempting to match the North Star against the myriad stars is unmanageable; but matching the North Star against each individual star allows for a direct correspondence. By illuminating each other, how can there be deviation? Therefore, when physicians confront clinical cases, they must strive to use their "single mind" to penetrate the patient's "one root." By using my "one" to correspond to his "one," once the truth is grasped, all doubts are dispelled. Is this not easy enough? This "one" is simply "Li." If the Li within my mind is clear, then Yin remains Yin, and Yang remains Yang; how can they be confused? Once Yin and Yang are understood, then Exterior corresponds to Interior, Deficiency corresponds to Excess, Cold corresponds to Heat. Understanding these six transformations (Liu Bian) and understanding Yin and Yang means that diseases under heaven cannot exceed these eight categories (Ba Gang). This work establishes eight categories, and the listed formulas also number eight. Anciently, there were the Eight Gates of military strategy; I have the Eight Formations of medicine. From one to eight serves to demonstrate divine changes; from eight to one serves to trace the origin. Thus, in this record, I first discuss clarifying principles to govern various discussions on Yin and Yang, seeking completeness in detail, thereby commanding the eight gates. Armies determine national rise and fall; physicians manage human life. Among central studies, which takes precedence over this? This may be called *Chuan Zhong Lu* (Record of Transmitting the Center) or *Chuan Xin Lu* (Record of Transmitting the Mind). However, whether transmitting the center or the mind, it is ultimately for the benefit of this person and this world, hence it is named *Zhuan Zhong Lu* (Record of Faithful Transmission).
In diagnosing diseases and administering treatment, one must first examine Yin and Yang; this is the guideline of the medical Dao. If Yin and Yang are not erroneous, how can treatment be flawed? Although the medical Dao is complex, it can be summarized in one word: Yin and Yang. Thus, syndromes have Yin and Yang, pulses have Yin and Yang, and herbs have Yin and Yang. Regarding syndromes: Exterior is Yang, Interior is Yin; Heat is Yang, Cold is Yin; Upper is Yang, Lower is Yin; Qi is Yang, Blood is Yin; Movement is Yang, Stillness is Yin; Speaking much is Yang, Silence is Yin; Preferring light is Yang, Preferring darkness is Yin. Those with deficient Yang cannot exhale properly; those with deficient Yin cannot inhale properly; those with Yang pathology cannot bend forward; those with Yin pathology cannot lie back. Regarding pulses: Floating, Large, Slippery, and Rapid types are all Yang; Deep, Microfine, Fine, and Choppy types are all Yin. Regarding herbs: Ascending and dispersing agents are Yang; Astringent and descending agents are Yin; Acrid and Hot agents are Yang; Bitter and Cold agents are Yin; Agents moving through the Qi level are Yang; Agents moving through the Blood level are Yin; Agents with active and moving natures are Yang; Agents with still and guarding natures are Yin. These are great principles in medicine. However, within Yin there is Yang, and within Yang there is Stillness. Between apparent similarities, discrimination must be precise. Failure to recognize this leads easily to error, making it most critical, yet it never departs from the aforementioned classifications. When two energies combine, one may be less and the other more, creating variations. All should be deduced by principle, revealing obvious patterns. If Yang is in excess and Yang treatments are applied further, Yang becomes more blazing and Yin more depleted; if Yang is insufficient and Yin prescriptions are used further, Yin becomes more prosperous and Yang extinguished. If one can thoroughly understand Yin and Yang, although medical principles are profound...
1. Creation generates Yin and Yang, originating from the same Qi. Fire is the master of Water; Water is the source of Fire. Fire and Water are originally inseparable. How do we know this? Water is Yin, Fire is Yang, appearing distinct like ice and charcoal. Why say they share a source? Fire's nature is hot; if Fire lacks Water, its heat becomes extreme. Extreme heat destroys Yin fluids, causing all things to scorch and wither. Water's nature is cold; if Water lacks Fire, its cold becomes extreme. Extreme cold destroys Yang Qi, causing all things to perish. Can this Qi of Fire and Water truly separate like breaths? In the human body, this is Primordial Yin and Primordial Yang, also known as Innate Yuan Qi. To obtain the Innate, one must consider the root. Mingmen (Gate of Life) is the aperture of conception, the home of Fire and Water; this is the Northern Palace of the Innate. Seeking elsewhere is like asking for a ford in the sea. Students should recognize this.
1. People's Yin and Yang are usually described in terms of Qi and Blood, Zang-Fu organs, Cold and Heat; this is merely Postnatal有形 (Tangible/Form) Yin and Yang. As for Innate Intangible (Wuxing) Yin and Yang, Yang is called Yuan Yang (Primordial Yang), and Yin is called Yuan Yin (Primordial Yin). Yuan Yang is formless Fire, responsible for generation and transformation, which is the Shen Ji (Spirit Mechanism). Life and destiny depend on it, so it is also called Yuan Qi. Yuan Yin is formless Water, responsible for growth and establishment, which is Tian Gui (Heavenly Puberty). Strength depends on it, so it is also called Yuan Jing (Primordial Essence). Yuan Jing and Yuan Qi are the Yuan Shen (Primordial Spirit) that transforms and generates Jing and Qi. Sheng Qi connects to Heaven, relying solely on this. The Classics state: "Those who possess Shen prosper; those who lose Shen perish." This refers to this concept. Nowadays, people often damage the Innate through Postnatal labor and desire; doctors only know tangible pathogenic factors, ignoring intangible Yuan Qi. Tangible things are traces; their rise and fall are obvious, easy to perceive. Intangible things are Shen; they change swiftly, hard to restore. Thus, the Classics say: "Crude practitioners guard the form; superior practitioners guard the Shen." Alas! Where can one find someone who understands Shen Ming (Divine Enlightenment) and sees the intangible to discuss this Dao with?
1. The Dao of Heaven and Earth's Yin and Yang values peace and harmony, ensuring balanced Qi commands and the birth of all things; this is the principle of creation. However, Yang is the root of life, while Yin is actually the foundation of death. Thus, Daoists say: "If Yin is not exhausted, one does not become an Immortal; if Yang is not exhausted, one does not die." Hua Yuanhua (Hua Tuo) said: "Those who obtain Yang live; those who obtain Yin die." Therefore, those wishing to preserve life and value existence must especially cherish Yang Qi, which is the Yuan Shen of generation and transformation, and must not be neglected. Since Liu Hejian emerged, establishing theories on Summer-Heat and Fire, exclusively using Cold-Cooling herbs, he devastated this Yang Qi, causing great harm. Fortunately, Dongyuan discussed that Spleen-Stomach Fire must be warmed and nourished, yet he did not fully refute this one-sided error. Then Danxi re-emerged, establishing the theory of Yin Deficiency with Fire Hyperactivity, formulating pills such as Bu Yin Wan and Da Bu Wan, using Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma) as sovereign herbs. The evils of Cold-Cooling prevailed again. Those harmed previously have passed away and returned no more; those learning and using them later remain lost and unawakened. Alas! The method rises one foot, the demon rises one zhang. Are these two gentlemen not demons of Xuanti (Yellow Emperor and Qibo)? I deeply mourn them, so I directly excise these contents here, hoping to thoroughly wash away accumulated prejudices and alleviate the calamities of life. This is indeed unavoidable. Readers please understand and examine; do not accuse me of slandering predecessors. How fortunate!
1. Yin-Yang Deficiency-Excess. The Classics state: "Yang deficiency leads to external Cold; Yin deficiency leads to internal Heat; Yang excess leads to external Heat; Yin excess leads to internal Cold."
1. The Classics state: "Excess of Yang Qi results in body heat without sweat." This describes an Excess syndrome of Exterior pathogens. It also states: "Excess of Yin Qi results in profuse sweating and body cold." This describes a Deficiency of Yang Qi. Zhang Zhongjing stated: "Fever with aversion to cold originates from Yang; absence of fever with aversion to cold originates from Yin." He also stated: "Extreme Cold causes sweating despite itself; the body becomes cold as ice." This aligns with the intent of the Classics.
1. The Classics state: "Yin excess causes Yang pathology; Yang excess causes Yin pathology. Yang victory leads to Heat; Yin excess leads to Cold."
1. Yin roots in Yang; Yang roots in Yin. For diseases that cannot be treated orthodoxy, one should guide Yin from Yang, and guide Yang from Yin, seeking their respective affiliations to reduce them. For example, seeking sweat from Blood, generating Qi from Essence—this is guiding Yin from Yang. Conversely, guiding Fire back to its source, gathering Qi into the Kidney—this is guiding Yang from Yin. This is the meaning of extracting Fire from Water and Water from Fire.
1. Yin-pathologies come slowly and depart slowly; Yang-pathologies come quickly and depart quickly. Yang arises from Heat; Heat leads to relaxation. Yin arises from Cold; Cold leads to contraction. Cold pathogens strike the lower part; Heat pathogens strike the upper part; Dietary pathogens strike the middle part.
1. Examining the *Zhongzang Jing*: "Yang pathology implies quietness in the morning; Yin pathology implies tranquility at night. Yang deficiency implies confusion in the evening; Yin deficiency implies contention in the morning." Generally, Yang deficiency favors Yang assistance, so symptoms are lighter in the morning and heavier in the evening; Yin deficiency favors Yin assistance, so symptoms are heavier in the morning and lighter in the evening. This discusses Yin-Yang Deficiency. If Excess pathogens are present, the pattern reverses. Yang Excess pathogens are definitely heavier in the morning and lighter in the evening; Yin Excess pathogens are definitely lighter in the morning and heavier in the evening. This is Yang meeting Yang prosperity, Yin gaining Yin strength. If symptoms occur intermittently during day or night, arising and ceasing irregularly, it is because Zheng Qi (Upright Qi) cannot govern, leading to chaotic interplay of Yin-Yang excess and defeat. One should focus on nourishing Zheng Qi, and Yin-Yang will naturally harmonize. However, whether dealing with Water or Fire, one should investigate based on Deficiency or Excess.