雷真君曰∶气无形也，血有形也。人知治血必须理气，使无形生有形，殊不知治气必须理血，使
有形生无形也。但无形生有形，每在于仓皇危急之日；而有形生无形，要在于平常安适之时。人见用气
分之药速于见功，用血分之药难于奏效，遂信无形能生有形，而疑有形不能生无形。不知气血原叠相生
长，但止有缓急之殊耳。故吐血之时，不能速生血也，亟当补其气；吐血之后，不可纯补气也，当缓补
其血。气生血，而血无奔轶之忧；血生气，而气无轻躁之害。此气血之两相须而两相得也。
张真君曰∶论妙极，无弊之道也。
雷真君曰∶命门为十二经之主，《内经》已详言之。余再取而尚论者，盖命门之经虽彰，而命门
之旨尚晦也。命门既为十二经之主，而所主者何主也。人非火不能生活，有此火，而后十二经始得其生
化之机。命门者，先天之火也。此火无形，而居于水之中。天下有形之火，水之所克；无形之火，
水之所生。火克于水者，有形之水也∶火生于水者，无形之水也。然而无形之火，偏能生无形之水，故
火不藏于火，而转藏于水也。命门之火，阳火也，一阳陷于二阴之间者也。人先生命门，而后生心，其
可专重夫心乎。心得命门，而神明有主，始可以应物。肝得命门而谋虑，胆得命门而决断。胃得命门
而能受纳，脾得命门而能转输，肺得命门而准节大肠得命门而传导，小肠得命门而布化，肾得命门而作强，
三焦得命门而决渎，膀胱得命门而收藏、无不借命门之火以温养之也。此火宜补而不宜泻，宜于水中以补
火，尤宜于火中以补水，使火生于水，而还以藏于水也。倘日用寒凉以伐之，则命门之火微，又何能
生养十二经耶。此《内经》所谓主不明则十二官危，非重言命门欤。
张真君曰∶命门得天师之辨，正若日月之经天。今又得雷真君之尚论，则命门何至于晦而不彰乎。万
世之大幸也。
（张景岳先生谓∶善补阴者，宜于阳中补阴，无伐阳以散阴。善补阳者，宜于阴中补阳，无伐阴以
救阳。深得此意。李子永识。）
雷真君说：气是没有形体的，血是有形体的。人们都知道治疗血病必须调理气，使无形的气产生有形的血，却不知道治疗气病也必须调理血，使有形的血化生无形的气。但是，由无形化生有形，往往发生在仓促危急的时刻；而由有形化生无形，则要在平常安适的时候进行。人们看到使用气分药物的见效速度快，使用血分药物的见效速度慢，于是相信无形能生有形，却怀疑有形不能生无形。他们不知道气血原本是相互滋生、循环增长的，只是存在快慢的区别罢了。所以，在吐血的时候，不能迅速生成血液，应当急切地补气；吐血之后，不可以单纯补气，应当缓慢补血。气能生血，血就没有奔逸妄行的忧虑；血能生气，气就没有轻浮急躁的危害。这就是气血相互依赖、相互成就的道理。
张真君说：论述得极为精妙，是没有任何弊端的道理。
雷真君说：命门（人体生命之门，内藏元阴元阳）是十二经脉的主宰，《黄帝内经》已经详细论述过了。我再次拿出来进一步探讨的原因，是因为命门的经络虽然明显，但命门的深意尚且晦涩不明。既然命门是十二经脉的主宰，那么它所主宰的是什么呢？人没有火就不能生存，有了这火，然后十二经脉才开始获得生化之机。命门，就是先天的火。这火没有形体，却居于水之中。天下有形的火，是被水所克制的；无形的火，却是被水所生成的。被水克制的火，是因为那是有形的水；被水生成的火，是因为那是无形的水。然而，无形的火偏偏能生成无形的水，所以火不藏在火中，而是转而藏在水中。命门的火，属于阳火，是一阳陷于二阴之间的状态。人先生成命门，然后才生成心，怎么能专门重视心呢？心得到命门的滋养，神明才有主宰，才可以应对万物。肝得到命门的滋养才能谋虑，胆得到命门的滋养才能决断。胃得到命门的滋养才能受纳食物，脾得到命门的滋养才能转输运化，肺得到命门的滋养才能调节节制，大肠得到命门的滋养才能传导糟粕，小肠得到命门的滋养才能布散化生，肾得到命门的滋养才能作强有力，三焦得到命门的滋养才能疏通水道，膀胱得到命门的滋养才能收藏津液，无不借助命门的火来温养它们。这火适宜补益而不适宜泻除，适宜在水中补火，尤其适宜在火中补水，使火生于水，而又重新藏于水中。如果日常使用寒凉药物来伐伤它，那么命门的火就会微弱，又怎能生养十二经脉呢？这就是《黄帝内经》所说的“主不明则十二官危”，这不是在着重强调命门吗？
张真君说：命门得到了天师的辨析，正像日月运行于天空一样光明。现在又得到雷真君的进一步探讨，那么命门怎么会至于晦暗而不彰显呢？这是万代的巨大幸运啊。
（张景岳先生说：善于补阴的人，应当在阳中补阴，不要伐伤阳气而导致阴气散失。善于补阳的人，应当在阴中补阳，不要伐伤阴气来救助阳气。深得此中的意旨。李子永记录。）
Lei Zhenjun said: Qi is formless, while Blood has form. People know that treating Blood disorders requires regulating Qi, so that the formless generates the formed; however, they do not realize that treating Qi disorders also requires regulating Blood, so that the formed generates the formless. Nevertheless, the generation of the formed from the formless often occurs during moments of haste and crisis, whereas the generation of the formless from the formed takes place during times of ordinary peace and comfort. Observing that medicines acting on the Qi level produce rapid effects, while those acting on the Blood level are slow to show results, people come to believe that the formless can generate the formed, but doubt that the formed can generate the formless. They fail to understand that Qi and Blood originally generate each other in a continuous cycle, differing only in their speed. Therefore, during hematemesis (vomiting blood), one cannot rapidly generate Blood, and thus urgent supplementation of Qi is required; after hematemesis, one should not solely tonify Qi, but rather slowly tonify Blood. When Qi generates Blood, there is no worry of Blood rushing recklessly; when Blood generates Qi, there is no harm of Qi being frivolous or irritable. This illustrates how Qi and Blood mutually depend on and complete each other.
Zhang Zhenjun said: The discussion is extremely profound and represents a path without flaws.
Lei Zhenjun said: Mingmen (Gate of Life) serves as the master of the twelve meridians, as detailed in the Huangdi Neijing (Yellow Emperor's Inner Canon). I bring it up again for further discussion because although the meridians associated with Mingmen are evident, its deeper principles remain obscure. Since Mingmen is the master of the twelve meridians, what exactly does it master? Humans cannot survive without Fire; it is this Fire that enables the twelve meridians to begin their processes of generation and transformation. Mingmen is the Pre-heaven Fire. This Fire is formless yet resides within Water. In the world, tangible Fire is controlled by Water, but intangible Fire is generated by Water. Fire controlled by Water involves tangible Water; Fire generated by Water involves intangible Water. However, intangible Fire can specifically generate intangible Water; therefore, Fire does not reside in Fire but instead resides in Water. The Fire of Mingmen is Yang Fire, which is a single Yang line trapped between two Yin lines. In human development, Mingmen is formed before the Heart; thus, how can one exclusively emphasize the Heart? When the Heart receives nourishment from Mingmen, Shen (Spirit/Mind) gains a master and can respond to external stimuli. When the Liver receives nourishment from Mingmen, it can engage in planning and deliberation; when the Gallbladder receives it, it can make decisions. When the Stomach receives it, it can receive and digest food; when the Spleen receives it, it can transport and transform nutrients; when the Lungs receive it, they can regulate and control; when the Large Intestine receives it, it can conduct waste; when the Small Intestine receives it, it can distribute and transform; when the Kidneys receive it, they can provide strength and vigor; when the Sanjiao (Triple Burner) receives it, it can dredge water passages; when the Bladder receives it, it can store fluids. All these organs rely on the Fire of Mingmen for warmth and nourishment. This Fire is suitable for tonification rather than purging; it is best tonified within Water, and even more so, Water should be tonified within Fire, allowing Fire to be generated by Water and then stored back in Water. If cold and cooling herbs are used daily to attack it, the Fire of Mingmen will become weak, and how could it possibly nourish the twelve meridians? This is what the Huangdi Neijing refers to as "If the Ruler is unclear, the twelve officials are in danger," which emphasizes the importance of Mingmen.
Zhang Zhenjun said: The clarification of Mingmen by the Heavenly Master is like the sun and moon traversing the sky. Now, with Lei Zhenjun's further discussion, how could Mingmen remain obscure and unmanifested? This is a great fortune for all generations.
(Mr. Zhang Jingyue stated: Those skilled in tonifying Yin should do so within Yang, without damaging Yang to scatter Yin. Those skilled in tonifying Yang should do so within Yin, without damaging Yin to rescue Yang. This deeply captures the essence of this principle. Recorded by Li Ziyong.)