原天地阴阳之化生，实生民性命之根本，善把握补救之妙用，诚吾道代天之大权，使我
于此而见理不真，则加冰用汤，反成戕贼，害有不可胜言者。予自初年，尝读朱丹溪阳有余
阴不足论，未尝不服其高见，自吾渐立以来，则疑信相半矣。又自不惑以来，则始知其大谬
矣。故予于《类经·求正录》中，附有大宝论一篇，正所以救其谬也。然常恐见浅言偏，遗
殃后世，每怀疑惧，而望正高明者，久矣。不意付梓数载，斧削无闻，见信明贤，庶窃自慰
。兹于丙子之夏，始得神交一友，传训数言，询其姓氏，知为三吴之李氏也。诵其《指南》
，则曰∶阳常有余，阴常不足，此自丹溪之确论。而兹张子乃反谓阳常不足，阴常有余，何
至相反若此？而自是其是，岂矫强以自 欤？抑别有所本欤？姑无劳口吻以辨其孰是孰非，第
以人事证之，则是非立见矣。如人自有生以来，男必十六而精始通，女必十四而经始至；及
其衰也，男精竭于八八，女血净于七七。凡精血既去而人犹赖以不死者，惟此气耳。夫气为
阳，精血阴也，精血之来，既迟在气后，精血之去，又早在气先，可见精已无而气犹在，此
非阴常不足，阳常有余之明验乎？以是知先贤之金石本非谬，而后学之轻妄何容易也。予闻
此说，益增悲叹。悲之者，悲此言之易动人听，而无不击节称善也。紫可乱朱，莫此为甚，
使不辨明，将令人长梦不醒，而性命所系非渺小，是可悲也。悲已而喜，喜之者，喜至道之
精微，不经驳正，终不昭明，幸因其说，得启此端而得解此惑，是可喜也。今即李子之言以
辨之。
如其以精为阴，以气为阳，本非诬也。第其所觑在眉睫，则未免错认面目，而呼张作李
矣。不知精即水也，水即阳也。若以水火言，则水诚阴也，火诚阳也；若以化生言，则万物
之生，其初皆水，先天后天，皆本于是，而水即阳之化也。何以见之？如水在五行则生于一
天，水在六气，则属乎太阳，此水之为阴否？又若精在人身，精盛则阳强，精衰则阳痿，此
精之为阴否？再若养生家所重者，惟曰纯阳，纯阳之阳，以精言也。精若渗漏，何阳之有。
此又精之为阴否？又丹书云∶分阳未尽则不死，分阴未尽则不仙，亦言仙必纯阳也。若据李
子之说，则但尽泄其精，便成纯阳，学仙之法岂不易乎？诚可哂也！盖李子之见，但见阴阳之
一窍，未见阴阳之全体。夫阴阳之道，以纲言之，则位育天地；以目言之，则缕析秋毫，至
大至小，无往而非其化也。若以清浊对待言，则气为阳，精为阴，此亦阴阳之一目也。若以
死生聚散言，则凡精血之生皆为阳，气得阳则生，失阳则死，此实性命之化源，阴阳之大纲
也。
人之生也，譬诸草木。草木之初，其生苗也，继而生枝叶，再而生花实，及其衰也，花
实落而枝叶存，以渐而凋也。此草木之盛衰有时，故曰生长化收藏，而候有不同也。人之生
也，亦犹是耳，初而生婴孩，继而生精血，再而生子女，及其衰也，精血去而形犹存，以渐
而终也。此人生之盛衰亦有其时，故曰生长壮老已，而年有不同也。然则自幼至老，凡在生
者，无非生气为之主，而一生之生气，何莫非阳气为之主，而但有国中之异耳。若以人之精
至为阴至，岂花果之成，亦草木之阴至耶？而枝叶未凋，即草木之阳在耶？且阳气在人，即
人人百岁，亦不过得分内之天年，而今见百人之中，凡尽天年而终者果得其几？此其夭而不
及者，皆非生气之不及耶，而何以见阳之有余也？阳强则寿，阳衰则夭，又何以见阳之有余
也？难得而易失者，惟此阳气，既失而难复者，亦惟此阳气，又何以见阳之有余也？观天年篇
曰∶“人生百岁，五脏皆虚，神气皆去，形骸独居而终矣。夫形，阴也；神气，阳也，神气
去而形犹存，此正阳常不足之结局也。而可谓阳常有余乎？
至若精气之阴阳，有可分言者，有不可分言者。可分者，如前云清浊对待之谓也；不可
分者，如修炼家以精气神为三宝。盖先天之气，由神以化气化精。后天之气，由精以化气化
神。是三者之化生，互以为根，本同一气，此所以为不可分也。故有善治精者，能使精中生
气，善治气者，能使气中生精。此自有可分不可分之妙用也。再若寒热之阴阳，则不可不分
。盖寒性如冰，热性如炭，冰炭不谋，奚堪妄用？予故曰∶精气之阴阳有不可离，寒热之阴
阳有不可混，此医家最切之法言也。且精血之阴阳，言禀赋之元气也；寒热之阴阳，言病治
之药饵也。今欲以不足之元阳，认作有余而云火，则相习以苦寒之劣物，用为补剂以滋阴，
嗟嗟！牛山有限之生气，果能堪此无穷之阴剥否？哑子吃黄连，无容伸诉者，四百年于兹矣。
夫以有望之丹溪言且若此，而矧其他乎。古人云∶非圣之书不可读，此其尤甚者也。
然天地阴阳之道，本自和平，一有不平，则灾害至矣。而余谓阳常不足，岂亦非一偏之
见乎？盖以丹溪补阴之说谬，故不得不为此反言，以救万世之生气。夫人之所重者，惟此有
生，而何以能生，惟此阳气，无阳则无生矣。然则欲有生者，可不以此阳气为宝，即日虑其
亏，亦非过也。而余谓阳常不足者，盖亦惜春之杞人耳。苟诚见下，仍望明贤再驳。
探究天地阴阳化生万物的道理，确实是人类生命存在的根本。善于把握和补救其中的微妙作用，确实是我们中医代天行道的重大责任。如果我在这一问题上见解不真切，就会在应当用温热药时误用寒凉药（加冰），或在应当用寒凉药时误用温热药（用汤），反而造成对人体的伤害，这种危害简直说不尽。
我自从年轻时，曾经读到朱丹溪的“阳有余阴不足论”，没有一次不佩服他的高明见解。自从我逐渐成年立身后，就开始对他半信半疑了。等到我不惑之年以后，才真正发现他的理论是大错特错的。所以我曾在《类经·求正录》中，附上一篇《大宝论》，正是为了纠正他的谬误。然而我常常担心自己见识浅陋、言论偏颇，会给后世留下祸害，因此常常怀着怀疑和恐惧的心情，渴望得到高明人士的指正，这已经很久了。没想到书刊印几年后，没有任何修改意见传来，能被明智贤达的人相信，我也暗自感到欣慰。
到了丙子年夏天，我开始与一位朋友神交，他传给我几句话，询问他的姓名，知道他是三吴地区的李氏。诵读他的《指南》，其中说道：“阳常有余，阴常不足”，这是丹溪的确切论点。而这位张先生却反而说“阳常不足，阴常有余”，怎么会相反到这种地步呢？这是自以为是，还是矫揉造作以自我标榜呢？或者是有别的依据呢？暂且不必劳烦口舌去辩论谁是谁非，只要用人世间的道理来验证，是非立刻就能显现。比如人从出生以来，男子必须到十六岁精气才通畅，女子必须到十四岁月经才来潮；等到他们衰老时，男子精气在八八六十四岁时枯竭，女子经血在七七四十九岁时净尽。凡是精血既然离去而人还能依靠它而不死去的，只有这个“气”罢了。气属于阳，精血属于阴，精血的产生，既比气晚，精血的消亡，又比气早，可见精已经没有了而气还在，这不是“阴常不足，阳常有余”的明显证据吗？由此可知先贤的金石之言并非谬误，而后辈学者的轻率妄断是多么容易犯错啊。我听到这种说法，更加增加了悲叹。悲伤的是，悲伤这种言论容易打动人心，让人无不拍手称好。紫色混淆红色，没有比这更严重的了，如果不辨明清楚，将让人长梦不醒，而性命所系的事情并不渺小，这是可悲的啊。悲伤过后转为喜悦，喜悦的是，喜悦大道精微之处，不经驳斥纠正，终究不能昭然若揭，幸好借着他的说法，得以开启这个端绪并解开这个疑惑，这是可喜的啊。现在我就借李子的话来辩驳它。
如果他以精为阴，以气为阳，本来并不是诬蔑。只是他所看到的只是眼前的小事，未免错认了面目，把张冠李戴了。不知道精就是水，水就是阳。如果用水火来比喻，那么水确实是阴，火确实是阳；但如果从化生万物的角度来看，万物的生成，起初都是水，先天和后天的元气，都以此为本，而水就是阳的化生表现。凭什么这么说呢？比如水在五行中生于天一，水在六气中属于太阳，这能说水是阴吗？再比如精在人体中，精旺盛则阳气强盛，精衰败则阳痿，这能说精是阴吗？再比如养生家所看重的，只说是“纯阳”，所谓的纯阳之阳，是从精来说的。如果精渗漏流失，哪里还有阳呢？这又怎能说精是阴呢？另外道家书籍说：“分阳未尽则不死，分阴未尽则不仙”，也是说成仙必须是纯阳。如果根据李子的说法，那么只要尽情泄精，就成了纯阳，学习修仙的方法岂不是太容易了吗？真是可笑！大概李子的见解，只看到了阴阳的一个方面，没有看到阴阳的整体。阴阳的道理，从纲目来说，可以安顿天地万物；从细节来说，可以剖析秋毫之末，大到极致，小到极致，无处不是它的化育。如果用清浊相对待来说，那么气为阳，精为阴，这也是阴阳的一个方面。如果用生死聚散来说，那么凡精血的生成都属于阳，气得到阳则生，失去阳则死，这实在是生命的本源，阴阳的大纲。
人的生存，就像草木一样。草木刚开始生长苗芽，接着长出枝叶，再开出花实，等到它衰老时，花实掉落而枝叶尚存，逐渐凋谢。这是草木的盛衰有定时，所以说有生长化收藏，而气候有所不同。人的生存，也与此相同，起初生出婴孩，接着生出精血，再生出子女，等到衰老时，精血离去而形体尚存，逐渐终结。这是人生的盛衰也有定时，所以说有生长壮老已，而年龄有所不同。既然如此，从小到老，凡是活着的人，无非是生气在做主宰，而一生的生气，何尝不是阳气在做主宰，只不过在国家内部有所差异罢了。如果把人的精至视为阴至，难道花果的成熟，也是草木的阴至吗？而枝叶未凋谢，就是草木的阳气存在吗？况且阳气在人身上，即使人人活到百岁，也不过是得到本分的自然寿命，而现在看到一百个人当中，凡是享尽天年而终的人究竟有多少？那些夭折而不能长寿的，难道不是生气不足吗？这怎么能看出阳有余呢？阳气强盛则长寿，阳气衰败则夭折，这又怎么能看出阳有余呢？难得而易失的，只有这个阳气，既已失去而难以恢复的，也只有这个阳气，这又怎么能看出阳有余呢？观察《天年篇》说：“人活到百岁，五脏都虚弱，神气都离去，只有形骸独自存在而终结。形，属阴；神气，属阳，神气离去而形体尚存，这正是阳常不足的结局。这能说阳常有余吗？”
至于精气和阴阳，有可以分开说的，有不可分开说的。可以分开的，像前面说的清浊相对待那样；不可分开的，像修炼家以精气神为三宝。先天之气，由神化气再化精。后天之气，由精化气再化神。这三者的化生，互为根本，原本同一气，这就是所谓不可分开的原因。所以善于治疗精的，能使精中生气；善于治疗气的，能使气中生精。这自有可分与不可分的妙用。再比如寒热之阴阳，则是不可不分的。因为寒性像冰，热性像炭，冰和炭互不相谋，怎么敢胡乱使用？所以我曾说：精气之阴阳有不可分离的关系，寒热之阴阳有不可混淆的区别，这是医家最切实的法言。而且精血之阴阳，说的是禀赋的元气；寒热之阴阳，说的是治病用药。现在想把不足的元阳，误认为有余的火，于是习惯性地用苦寒的劣等药物，作为补剂来滋阴，唉！牛山有限的一点生气，果真能承受得住这无穷无尽的阴寒剥蚀吗？哑巴吃黄连，没法申诉的，已经有四百年了。
像丹溪这样有希望成为圣贤的人尚且如此，何况其他人呢？古人说：“不是圣人的书不要读”，这种情况尤其严重。
然而天地阴阳之道，本来自然是平和的，一旦不平，灾害就来了。而我主张阳常不足，难道也不是片面的看法吗？大概是因为丹溪补阴的说法是错误的，所以不得不反过来说这些话，以挽救万世的生气。人所重视的，只有这个生命，而凭什么能生存，全靠这个阳气，没有阳就没有生命。那么想要生存的人，能不把这个阳气当作宝贝吗？即使每天担忧它的亏损，也不算过分。而我主张阳常不足，大概也是一个惜春的杞人忧天罢了。如果我确实见识低下，仍希望明达贤士再次驳斥。
Exploring the principle of heaven and earth's yin and yang transforming and generating all things is indeed the root of human life. To skillfully grasp and remedy its subtle applications is truly our great authority in acting on behalf of heaven (Tian Dao). If my understanding of this principle is not profound, I might apply cold therapies when heat is needed (adding ice) or heat therapies when cold is needed (using soup), thereby causing harm to the body, a disaster that is beyond description.
Since my youth, I have read Zhu Danxi's treatise "Yang is Often Excessive, Yin is Often Insufficient," and I have never failed to admire his profound insights. As I matured into adulthood, I began to be half-skeptical. Only after reaching the age of forty (Bu Huo) did I realize his theory was fundamentally erroneous. Therefore, in my *Classified Classic: Records of Seeking Correction* (*Lei Jing · Qiu Zheng Lu*), I included an essay titled "Discussion on the Great Treasure" (*Da Bao Lun*), precisely to correct his fallacies. However, I often feared that my shallow insight and biased words would bring disaster to future generations, so I harbored doubts and fears for a long time, hoping for correction from eminent scholars. Unexpectedly, years passed since publication without any feedback. Being accepted by wise and virtuous people gave me some comfort.
In the summer of the Bingzi year, I formed a spiritual connection with a friend who transmitted a few words to me. Upon inquiring about his name, I learned he was Mr. Li from the Sanwu region. Reading his *Zhi Nan* (Guide), he stated: "Yang is often excessive, Yin is often insufficient." This is Danxi's definitive argument. Yet this Mr. Zhang [referring to myself] claims the opposite: "Yang is often insufficient, Yin is often excessive." How can they be so contrary? Is this self-righteousness, or forced argumentation? Or does it have other sources? Let us not waste breath debating right and wrong verbally; instead, let us verify it through human affairs, where right and wrong will become immediately apparent. For instance, from birth, males do not achieve seminal transmission until sixteen, and females do not begin menstruation until fourteen. In decline, males exhaust their essence at eighty-eight (64 years old), and females exhaust their blood at seventy-seven (49 years old). After essence and blood are depleted, what keeps a person alive is only Qi. Qi belongs to Yang, while essence and blood belong to Yin. The production of essence and blood lags behind Qi, and their depletion precedes Qi. Thus, when essence is gone but Qi remains, is this not clear evidence that "Yin is often insufficient and Yang is often excessive"? From this, we know the ancients' golden words were not false, and how easily junior scholars err in their rash judgments. Hearing this view increases my sorrow. I mourn because such words easily sway people, who applaud them without hesitation. Purple confusing red is nothing compared to this. If not clarified, people will remain asleep in a long dream, which is tragic given the gravity of life and death. Yet, following sorrow comes joy. I rejoice because the subtleties of the Great Dao only become clear through refutation. Fortunately, through his statement, I have opened a path to resolve this confusion. Now, I shall refute Mr. Li's words.
If he regards essence as Yin and Qi as Yang, this is not technically incorrect. However, his vision is limited to immediate phenomena, leading him to mistake identities, confusing Zhang with Li. He fails to realize that essence is Water, and Water is Yang. If speaking of Fire and Water metaphorically, Water is indeed Yin and Fire is indeed Yang. But if speaking of transformation and generation, all things originate from Water. Both Pre-Heaven and Post-Heaven energies are rooted here, and Water is the manifestation of Yang's transformation. Why? In the Five Elements, Water originates from One Heaven; in the Six Qi, Water belongs to Taiyang (Greater Yang). Can Water be considered Yin? Furthermore, in the human body, abundant essence leads to strong Yang, while deficient essence leads to impotence. Can Essence be considered Yin? Additionally, health cultivators emphasize "Pure Yang." This Pure Yang refers to Essence. If Essence leaks, where is the Yang? Can Essence still be called Yin? Taoist texts say: "As long as a portion of Yang remains, one does not die; as long as a portion of Yin remains, one cannot become an immortal." This implies immortality requires Pure Yang. According to Mr. Li's logic, simply exhausting one's essence would result in Pure Yang, making the path to immortality trivial. This is laughable! Mr. Li sees only one aspect of Yin and Yang, not the whole. The Way of Yin and Yang, viewed broadly, sustains heaven and earth; viewed minutely, it analyzes every detail. It is vast and small, present everywhere in transformation. If discussing clarity and turbidity, Qi is Yang, Essence is Yin—this is one aspect. If discussing life, death, gathering, and scattering, the generation of essence and blood is Yang. Qi gains life from Yang and dies without it. This is the source of life and the major principle of Yin and Yang.
Human life is like plants. Plants sprout, grow leaves and branches, then produce flowers and fruits. In decline, fruits fall, leaves remain, and they gradually wither. This is the cycle of growth, flourishing, transformation, storage, and death, governed by seasons. Human life is similar: first infancy, then essence and blood, then offspring. In decline, essence and blood deplete while the form remains, gradually ending. This is the cycle of growth, strength, aging, and decline, governed by age. From childhood to old age, living beings are dominated by Sheng Qi (Vital Qi). This lifelong Vital Qi is dominated by Yang Qi, differing only in degree. If human essence is Yin, are fruit and flower maturity also Yin? Are un-withered leaves Yang? Moreover, even if everyone lived to a hundred, it would only be their natural lifespan. How many actually reach this age? Those who die young lack Vital Qi. How does this show Yang is excessive? Strong Yang brings longevity; weak Yang brings premature death. How does this show Yang is excessive? Yang Qi is hard to gain and easy to lose; once lost, it is hard to recover. How does this show Yang is excessive? The *Chapter on Natural Lifespan* states: "At a hundred years old, the five zang organs are empty, spirit and qi depart, and only the corpse remains. Form is Yin; Spirit and Qi are Yang. Spirit and Qi departing while form remains is the conclusion of 'Yang is often insufficient.' How can one say Yang is often excessive?"
Regarding essence and Qi, Yin and Yang can sometimes be discussed separately and sometimes together. Separately, as in the discussion of clarity and turbidity. Together, as in alchemical cultivation where Essence, Qi, and Spirit are the Three Treasures. Pre-Heaven Qi transforms from Spirit to Qi to Essence. Post-Heaven Qi transforms from Essence to Qi to Spirit. These three transform into each other, sharing the same root Qi, hence inseparable. Thus, one skilled in treating Essence can generate Qi from Essence; one skilled in treating Qi can generate Essence from Qi. This is the妙用 (wonderful application) of separability and inseparability. However, Cold and Heat Yin/Yang must be distinguished. Cold is like ice; Heat is like charcoal. Ice and charcoal do not mix; how dare one use them recklessly? I say: Essence-Qi Yin/Yang are inseparable; Cold-Heat Yin/Yang are distinct. This is crucial medical advice. Essence-Blood Yin/Yang refer to constitutional Yuan Qi; Cold-Heat Yin/Yang refer to medicinal treatments. Today, mistaking insufficient Yuan Yang as excessive Fire leads to using bitter-cold inferior drugs as tonics to nourish Yin. Alas! Can the limited Vital Qi of Mount Niu withstand endless Yin stripping? For four centuries, patients have suffered in silence like a mute eating bitter herbs.
Even Danxi, a figure of hope, erred thus; how much more others? Ancients said: "Do not read books that are not sage-like." This applies especially here.
The Way of Heaven and Earth's Yin and Yang is naturally peaceful. Imbalance brings disaster. My claim that "Yang is often insufficient"—is it not also a one-sided view? Because Danxi's theory of nourishing Yin is wrong, I must speak oppositely to save the Vital Qi of ten thousand generations. What humans value most is Life. How can one live? Only through Yang. Without Yang, there is no life. Should one not treasure this Yang? Worrying daily about its deficiency is not excessive. My claim that "Yang is often insufficient" is akin to a man from Qi worrying about spring fading. If my understanding is truly low, I await refutation from enlightened sages.