他求。知乎此，而吉凶祸福之机，求诸心而尽之矣。以死生言之，则人受天地之气以生，聚
则为生，散则为死。故气之为物，聚而有形；物之为气，散归无象。丹经云∶分阴未尽则不
仙，分阳未尽则不死。故原始而来属乎阳，是生必生于复，阳生而至干；反终而归属乎阴，
是死必死于坤，阳尽而归土。得其阳者生，故阳无十，阳无终也；得其阴者死，故阴无一，阴
无始也。是以阳候多语，阴证无声；无声者死，多语者生。魂强者多寤，魄强者多眠；多眠
者少吉，多寤者易安。故善操斯柄者，欲拯其死，勿害其生；将逐其寇，勿伤其君。阴阳聚
散即其理，剥复消长是其机，而死生之道，尽乎其中矣。以疾病言之，则泰为上下之交通，
否是乾坤之隔绝。既济为心肾相谐，未济为阴阳各别。大过小过，入则阴寒渐深，而出为
痞之象；中孚颐卦，中如土脏不足，而颐为臌胀之形。剥复如隔阳脱阳， 如隔阴脱
阴。观是阳衰之渐，遁藏阴长之因。姑象其 ，无能赘陈。又若离火临干，非头即藏；若逢
兑卦，口肺相连。交坎互相利害，入东木火防炎。坤艮虽然喜暖，太过亦恐枯干。坎为木
母，震巽相便；若逢土位，反克最嫌。金水本为同气，失常燥湿相干。坤艮居中，怕逢东旺；
若当干兑，稍见安然。此虽以卦象而测病情，以坎离而分水火；惟是坎本属水而阳居乎中，
离本属火而阴藏乎内。故北方水地，一反存焉；南是火乡，二偏居上；东方阳木，八在其中；
西是阴金，九当其位。可见离阳属火，半为假热难猜；坎水是阴，岂尽真寒易识？云从龙，
风从虎，消长之机；水流湿，火就燥，死生之窍。倘知逆顺堪忧，须识假真颠倒。是以事变
之多，譬诸人面，面人人殊，而天下之面皆相殊，古今之面无不殊。人面之殊，即如人心之
殊，人心之殊，所以人病亦皆殊，此疾患之生，有不可以数计。今姑举其大纲，而书不尽言，
言不尽意，神而明之，存乎人耳。然神莫神于易，易莫易于医，欲该医易，理只阴阳。故天
下之万声，出于一阖一辟；天下之万数，出于一偶一奇；天下之万理，出于一动一静；天下之
万象，出于一方一圆。方圆也，动静也，奇偶也，阖辟也，总不出于一与二也。故曰天地形
也，其交也以乾坤；乾坤不用，其交也以坎离；坎离之道，曰阴曰阳而尽之。然合而言之，则
阴以阳为主，而天地之大德曰生。夫生也者，阳也，奇也，一也，丹也。易有万象，而欲以一
字统之者，曰阳而已矣；生死事大，而欲以一字蔽之者，亦曰阳而已矣。虽曰阳为阴偶而干
阳健运，阴为阳基而坤静常宁；然坤之所以得宁者，何莫非干阳之所为？故曰如艮其止，止
是静，所以止之便是动。是以阴性虽狡，未尝不听命乎阳，而因其强弱以为进退也。所以
元贯四德，春贯四时，而天地之道，阳常盈，阴常亏，以为万物生生之本，此先天造化之自然
也。惟是阳如君子，阴如小人。君子则正大光明，独立不倚而留之难；小人则乘舋伺隙，无
所不为而进之易。安得春光长不去，君子长不死？惜乎哉！阳盛必变，逝者如斯。故日中
则昃，月盈则亏，亦象夫阳一而阴二，反觉阴多于阳，所以治世少而乱世多，君子少而小人
多，期颐少而夭折多，此后天人欲之日滋也。是以持满捧盈，君子惧之。故圣人作易，至于
消长之际，淑慝之分，则未尝不致其扶阳抑阴之意，非故恶夫阴也，亦畏其败坏阳德，而戕
伐乎乾坤之生意耳。以故一阴之生，譬如一贼，履霜坚冰至，贵在谨乎微，此诚医学之纲
领，生命之枢机也。是以易之为书，一言一字，皆藏医学之指南；一象一爻，咸寓尊生之心
鉴。故圣人立象以尽意，设卦以尽情伪，系辞焉以尽言，变而通之以尽利，鼓之舞之以尽
神，虽不言医而义尽其中矣。故天之变化，观易可见；人之情状，于象可验；病之阴阳，有法
可按。丽于形者，不能无偶；施于色者，不能无辨。是以君子将有为也，察之以理，其应如
向，神以知来，知以藏往，参伍以变，错综其数，通其变，极其数，寂然不动，感而遂通天下之
故，非天下之至精至神，其孰能与于此？与于此者，大其道以合天地，廓其心以合至真，融
其气以生万物，和其神以接兆民。是谓得天地之纲，知阴阳之房，见精神之窟，搜隐秘之
藏。然而易天地之易诚难，未敢曰斡旋造化；易身心之易还易，岂不可变理阴阳？故以易
之变化参乎医，则有象莫非医，医尽回天之造化；以医之运用赞乎易，则一身都是易，易真
系我之安危。予故曰易具医之理，医得易之用。学医不学易，必谓医学无难，如斯而已也，
抑孰知目视者有所不见，耳听者有所不闻，终不免一曲之陋；知易不知医，必谓易理深玄，
渺茫难用也，又何异畏寒者得裘不衣，畏饥者得羹不食，可惜了错过此生。然则医不可以
无易，易不可以无医，设能兼而有之，则易之变化出乎天，医之运用由乎我。运一寻之木，
转万斛之舟；拨一寸之机，发千钧之弩。为虚为实者易之，为寒为热者易之，为刚为柔者易
之，为动为静者易之，高下者易其升降，表里者易其浮沉，缓急者易其先后，逆顺者易其假
真。知机之道者，机触于目，神应于心，无能见有，实能见虚，前知所向，后知所居。故可以
易危为安，易乱为治，易亡为存，易祸为福。致心于玄境，致身于寿域，气数可以挽回，天地
可以反复，固无往而非医，亦无往而非易，易之与医，宁有二哉？然而用易者所用在变，用
医者所用在宜。宜中有变，变即宜也；变中有宜，宜即变也。第恐求宜于变，则千变万变，
孰者为宜？求变于宜，则此宜彼宜，反滋多变。有善求者，能于棼杂中而独知所归，千万中
而独握其一，斯真知医易之要者矣。然而知归知一，岂易言哉？余忽于孔子之言，有以得
之，曰知止而后有定也。夫止即归之根，一之极也。盖病之止，止于生，功之止，止于成；恶
之止，止于去；善之止，止于积。事之得失也必有际，际即止也；数之利钝也必有垠，垠即止
也。至若一动一静，一语一默之间，无不皆有所止。止之所在，即理之窟也，即化之基也，
即不二之门也。能知止所，有不定乎？既定矣，有不静乎？既静矣，有不安乎？既安矣，有
不虑乎？既虑矣，有不得乎？所得者何？得诸易即得其变，得诸医即得其宜。然则得由乎
虑，而虑由乎止。所谓止者，意有在而言难达也，姑拟其近似者曰∶易有不易之易，宜有不
疑之宜，即止所也。又拟之曰∶必先于不摇不动处，立定脚根；然后于无二无三处，认斯真
一，亦止所也。夫止为得之本，得是止之末；得之生意萌乎止，止之实效归于得。观孟子
曰∶不动心。邵尧夫不语禅曰∶请观风急天寒夜，谁是当门定脚人？此二子之功夫，谓不从
止处得来耶？止之为义，神哉至矣！是诚医易之门路也。有能知此，则福胎于祸者，何祸
不消？危生于安者，何危不却？夫是之调养生主，何不可也？夫是之谓医国手，亦何不可
也？又岂特以一匕之济，足云医易之义哉？！嗟呼！圣贤之心，千古一贯；乐吾斯道，仁爱无
穷。秘发鬼神，二竖奚从逃遁？玄同天地，六宫焉有西东？醉造化于虚灵，美壶中之日月；
运阴阳于掌握，滴指上之阳春。至精至微，蒙圣人之教诲；其得其失，由自己之惰勤。五十
学易，讵云已晚？一朝闻道，立证羲黄。即道即心，谁无先觉；余虽不敏，犹企医王。因尔
重申其义曰∶不知易不足以言太医，亦冀夫掖斯道之门墙。谨纪夫着论之岁月，则皇明之万历，壬子之一阳。
其他方面的探求。明白了这一点，那么吉凶祸福的关键，向内心寻求就能穷尽它了。从生死来说，人承受天地的精气而生成生命，精气聚集就形成生命，精气消散就导致死亡。所以气作为构成万物的基本元素，聚集时就有形体；万物作为气的表现，消散后回归于无形无象的状态。丹经（道教修炼经典）说：“阴分未尽就不能成仙，阳分未尽就不会死。”所以追溯生命的起源，属于阳的范畴，因此生存必然生于“复卦”（一阳来复），阳气生长直至“乾卦”（纯阳）；反过来看生命的终结，归属于阴的范畴，因此死亡必然死于“坤卦”（纯阴），阳气耗尽则归于尘土。得到阳气滋养的就能生存，所以阳数没有十（象征圆满终结），阳没有终点；得到阴气主导的就会死亡，所以阴数没有一（象征起始），阴没有起点。因此，阳证患者多言语，阴证患者多沉默；沉默的人预后不良（将死），多言语的人生机尚存。魂强的人容易清醒，魄强的人容易嗜睡；嗜睡的人少吉利，清醒的人容易安宁。所以善于掌握这个关键的人，想要挽救垂死之人，不要伤害其生机；想要驱逐病邪（寇），不要损伤正气（君）。阴阳的聚散就是其中的道理，剥卦与复卦、消长变化就是其中的机枢，而生死的规律，完全包含在其中了。
从疾病方面来说，“泰卦”代表上下气机的交通，“否卦”代表乾坤（天地/阴阳）的隔绝。“既济卦”代表心肾相交和谐，“未济卦”代表阴阳分离失调。“大过卦”和“小过卦”，病邪入里则阴寒逐渐加深，出表则为痞满的症状；“中孚卦”和“颐卦”，中间如同脾土脏气不足，而“颐”表现为臌胀的形态。“剥卦”和“复卦”好比隔阳或脱阳，“剥卦”和“复卦”也类似隔阴或脱阴。“观卦”显示阳气衰退的渐进过程，“遁卦”隐藏了阴气增长的成因。姑且用这些卦象来象征，无法详尽陈述。又如“离卦”（火）遇到“乾卦”（金/头），病变要么在头部要么在内脏；如果遇到“兑卦”（泽/口），则与口、肺相关联。“坎卦”（水）与“离卦”互相影响利害，病邪进入东方木火之地要防止炎症亢盛。“坤卦”和“艮卦”虽然喜欢温暖，但过热也恐怕导致干枯。“坎卦”是木之母（水生木），“震卦”和“巽卦”与之相便；如果遇到土位，反而被土所克，这是最忌讳的。金和水本属同气，失常时则燥湿相互干扰。“坤卦”和“艮卦”居中，害怕遇到东方木旺之时；如果遇到“乾卦”和“兑卦”，稍微显得安然。这虽然是用卦象来推测病情，以“坎”“离”来区分水火；只是“坎”本属水而阳气居于其中，“离”本属火而阴气藏于内部。所以北方水地，一反常态存在焉；南方是火乡，二偏居上方；东方是阳木，八在其中；西方是阴金，九当其在位。可见“离”阳属火，一半是假热难以猜测；“坎”水是阴，难道全是真寒容易识别吗？云跟随龙，风跟随虎，这是消长的机枢；水流向湿处，火趋向燥处，这是生死的窍妙。如果知道逆顺令人担忧，必须识别真假颠倒的情况。所以世事变化之多，就像人的面孔一样，每个人的脸都不同，天下的脸也都各不相同，古今的脸无不殊异。人脸的差异，就像人心的差异；人心的差异，所以人的疾病也都不同，这种疾患的产生，有无法计数的情况。现在姑且列举其大纲，书本不能完全表达语言，语言不能完全表达意蕴，神妙而阐明它，取决于个人悟性罢了。然而神妙没有比《易经》更神妙的，《易经》没有比医学更容易理解的，想要概括医易，道理只在于阴阳。所以天下所有的声音，出于一开一合；天下所有的数字，出于一偶一奇；天下所有的道理，出于一动一静；天下所有的形象，出于一方一圆。方圆、动静、奇偶、开合，总不出于一和二。所以说天地有形，它们的交感通过乾坤；乾坤不用，它们的交感通过坎离；坎离的道理，归结为阴和阳就结束了。然而综合来说，阴以阳为主导，而天地的伟大德行在于生生不息。所谓生，就是阳，就是奇，就是一，就是丹。《易经》有万象，而想用一个字统摄它的，就是“阳”而已；生死是大事，而想用一个字概括它的，也是“阳”而已。虽然说阳被阴偶配而乾阳健运，阴作为阳的基础而坤静常宁；但是坤之所以能得到安宁，何尝不是乾阳的作用呢？所以说像“艮卦”那样止住，止就是静，所以能止住的便是动。因此阴性虽然狡黠，未曾不听从阳的命令，并根据阳的强弱来决定进退。所以元亨利贞四德贯穿其中，春夏秋冬四季贯穿其中，而天地的道理，阳常充盈，阴常亏损，以此作为万物生生不息的根本，这是先天造化的自然规律。只是阳像君子，阴像小人。君子正大光明，独立不倚而难以留住；小人乘隙伺机，无所不为而容易进犯。怎么能保证春光长驻，君子长生不死呢？可惜啊！阳盛必然发生变化，时光流逝如斯。所以太阳到了正午就开始西斜，月亮满了就开始亏缺，这也象征着阳一阴二，反觉阴多于阳，所以治世少而乱世多，君子少而小人多，长寿者少而夭折者多，这是后天人欲日益滋长的结果。所以保持圆满、捧着盈满，君子对此感到恐惧。因此圣人作《易经》，到了消长之际、善恶之分的时候，未曾不致力于扶持阳气、抑制阴气的意思，并不是故意厌恶阴，也是害怕阴败坏阳德，而残害乾坤的生意罢了。因此一个阴气的产生，就像一个贼，踩到霜就知道坚冰将至，贵在谨慎于细微之处，这确实是医学的纲领，生命的枢机。所以《易经》这本书，一言一字，都藏着医学的指南；一象一爻，都寓含尊重生命的心镜。所以圣人设立卦象来穷尽意蕴，设置卦爻来穷尽情伪，系上文辞来穷尽言语，变通以穷尽利益，鼓舞人心以穷尽神妙，虽然不谈医，但义理已包含在其中了。所以天的变化，观察《易经》就可以看见；人的情状，通过卦象可以验证；病的阴阳，有法度可以遵循。附着于形体的，不能没有偶对；施加于颜色的，不能没有辨别。所以君子将有作为时，用理来考察，反应迅速如响，神妙地预知未来，智慧地储藏过往，参差错落而变化，错综复杂其数理，通晓其变化，穷尽其数理，寂静不动，感应而通达天下的事理，如果不是天下最精微、最神妙的人，谁能做到这样？能做到这样的人，扩大其道以契合天地，廓清其心以契合至真，融合其气以化生万物，调和其神以接引百姓。这就叫做掌握了天地的纲纪，知晓了阴阳的房舍，看见了精神的窟穴，搜罗了隐秘的宝藏。然而改变天地的《易经》确实难，不敢说能扭转造化；改变身心的《易经》还容易，难道不可以调理阴阳吗？所以用《易经》的变化参验医学，那么所有卦象无非是医，医学尽可挽回天地的造化；用医学的运用赞助《易经》，那么一身都是《易经》，《易经》真正关乎我的安危。所以我曾说《易经》具备医学的道理，医学获得《易经》的运用。学医而不学《易经》，必定认为医学不难，不过如此罢了，殊不知用眼视物有所不见，用耳听声有所不闻，终究不免于一孔之陋；懂《易经》而不懂医，必定认为易理深奥玄妙，渺茫难以应用，这又何必像怕冷的人得到皮衣却不穿，怕饿的人得到羹汤却不吃，可惜错失了这一生。既然这样，医学不可以没有《易经》，《易经》不可以没有医学，如果能兼而有之，那么《易经》的变化出乎天然，医学的运用由乎自我。运用一寻长的木头，转动万斛重的船；拨动一寸的机关，发射千钧重的弩。使虚变实、使实变虚的是易，使寒变热、使热变寒的是易，使刚变柔、使柔变刚的是易，使动变静、使静变动的是易，高下的通过易来调节升降，表里的通过易来调节浮沉，缓急的通过易来调节先后，逆顺的通过易来调节真假。懂得机道的人，机触目则神应于心，无能见到有，实能见到虚，前知所向，后知所居。所以可以将危转为安，将乱转为治，将亡转为存，将祸转为福。使心达到玄妙境界，使身达到长寿领域，气数可以挽回，天地可以反复，固然是无处不是医，也无处不是易，易与医，难道有二吗？然而使用易的人，用在“变”上；使用医的人，用在“宜”上。宜中有变，变即是宜；变中有宜，宜即是变。只怕在变中求宜，则千变万变，哪个是宜？在宜中求变，则此宜彼宜，反而滋生多变。有善于寻求的人，能在纷杂中独自知道归宿，千万中独自把握其一，这才是真正懂得医易要领的人。然而知道归宿、把握唯一，难道容易说吗？我忽然从孔子的话中得到启示，说：“知止而后有定。”夫“止”就是归宿的根本，唯一的极致。大概病的“止”，止于生；功的“止”，止于成；恶的“止”，止于去；善的“止”，止于积。事情的得失必有界限，界限就是止；数的利钝必有边际，边际就是止。至于动与静之间，言与默之间，无不都有所止。止所在的地方，就是理的窟穴，就是化的基础，就是不二的法门。能知道止之所，有不定的吗？既定了，有不静的吗？既静了，有不安的吗？既安了，有不虑的吗？既虑了，有不得的吗？所得的是什么？得自《易经》就得到其变，得自医学就得到其宜。然而得由虑而来，而虑由止而来。所谓的止，意在言外难以表达，姑且模拟其近似者说：《易经》有不易之易，宜有不疑之宜，这就是止所。又模拟说：必须先在不摇不动处，立定脚根；然后在无二无三处，认取这个真一，这也是止所。夫止是得的本源，得是止的结果；得的生意萌生于止，止的实效归于得。看孟子说：“不动心。”邵尧夫不语禅说：“请观风急天寒夜，谁是当门定脚人？”这两位的功夫，谓不是从止处得来吗？止的意义，神妙至极！这确实是医易的门路。有人能明白这一点，那么祸中孕育福的，什么祸不能消除？危中孕育安的，什么危不能排除？这就叫调养生主，有什么不可以呢？这就叫治国手，又有什么不可以呢？又岂止是一匕药的救济，足以称为医易之义呢？！唉！圣贤之心，千古一贯；乐于此道，仁爱无穷。秘密启发鬼神，二竖（病魔）从哪里逃遁？玄同天地，六宫哪里有西东？醉心造化于虚灵，赞美壶中的日月；运阴阳于掌握，滴指上的阳春。至精至微，蒙受圣人的教诲；得其失，由自己的惰勤决定。五十岁学《易经》，难道说太晚吗？一朝闻道，立刻证得羲黄之道。即道即心，谁没有先觉？我虽然不聪敏，仍然企盼成为医王。因此重申其义说：不知《易经》不足以谈论太医，也希望辅助这门道的门墙。谨记录著论的岁月，则是皇明万历年间，壬子年的冬至（一阳生）。
Other aspects of inquiry. Once this is understood, the mechanism of auspiciousness and misfortune, fortune and disaster, can be fully grasped by seeking within the mind. Speaking of life and death, humans receive the qi (vital energy) of heaven and earth to generate life; when it gathers, there is life, and when it scatters, there is death. Thus, as a substance, qi gathers to form shape; things, as manifestations of qi, scatter and return to formlessness. The Alchemical Classics state: "If even a fraction of yin remains, one cannot become an immortal; if even a fraction of yang remains, one will not die." Therefore, tracing back to the origin belongs to yang; thus, birth must arise from the Fu Hexagram (Return), where yang grows until reaching the Qian Hexagram (Creative); conversely, looking at the end belongs to yin; thus, death must occur in the Kun Hexagram (Receptive), where yang exhausts and returns to earth. Those who obtain yang live, so yang has no ten (symbolizing completion/end), and yang has no end; those who obtain yin die, so yin has no one (symbolizing beginning), and yin has no start. Hence, yang syndromes often involve much speech, while yin syndromes are silent; the silent ones die, the talkative ones live. Those with strong hun (ethereal soul) stay awake more, those with strong po (corporeal soul) sleep more; sleeping more indicates less auspiciousness, staying awake more indicates easier peace. Therefore, those who skillfully grasp this handle, wishing to save the dying, should not harm their life force; wishing to drive away the bandit (pathogen), should not injure the ruler (righteous qi). The gathering and scattering of yin and yang is its principle; the Peeling and Returning, waxing and waning are its mechanism; and the way of life and death is entirely contained within it.
Speaking of diseases, the Tai Hexagram (Peace) represents the communication between above and below, while the Pi Hexagram (Standstill) represents the separation of Qian and Kun (heaven and earth). The Ji Ji Hexagram (After Completion) represents the harmony between heart and kidney, while the Wei Ji Hexagram (Before Completion) represents the separation of yin and yang. In the Da Guo (Great Exceeding) and Xiao Guo (Small Exceeding) hexagrams, entering inward means yin-cold deepens gradually, while exiting outward manifests as stagnation (pi); in the Zhong Fu (Inner Truth) and Yi (Nourishment) hexagrams, the center resembles insufficient spleen-earth organs, while Yi manifests as distension. Peeling and Returning resemble separating from or losing yang, or separating from or losing yin. The Guan Hexagram (Contemplation) shows the gradual decline of yang, while the Dun Hexagram (Retreat) hides the cause of yin growth. I merely symbolize these images, unable to elaborate further. Furthermore, if Li Fire (Fire) meets Qian Metal, the pathology is either in the head or internal organs; if encountering Dui Lake, it connects to the mouth and lungs. Kan Water and Li Fire mutually affect each other's benefits and harms; entering the eastern wood-fire region requires guarding against inflammation. Although Kun Earth and Gen Mountain prefer warmth, excessive heat may fear dryness. Kan Wood Mother generates Zhen Thunder and Xun Wind; if encountering the earth position, it is counter-controlled, which is most detested. Metal and water originally share the same qi; when abnormal, dryness and dampness interfere with each other. Kun and Gen, situated in the center, fear the prosperity of the east; if meeting Qian and Dui, they appear slightly secure. Although this uses hexagram images to predict disease conditions, dividing fire and water via Kan and Li; it is that Kan belongs to water but houses yang in the center, while Li belongs to fire but hides yin within. Thus, in the northern water region, one appears contrary; in the southern fire region, two dwells偏 upper; in the eastern yang wood, eight resides within; in the western yin metal, nine occupies its position. It can be seen that Li yang belongs to fire, half being false heat hard to guess; Kan water is yin, how can it all be true cold easy to recognize? Clouds follow dragons, wind follows tigers, the mechanism of waxing and waning; water flows to wetness, fire goes to dryness, the aperture of life and death. If knowing that reversal and obedience are worrisome, one must recognize the inversion of false and true. Thus, the multitude of changes in events is like human faces; every person's face is different, all faces under heaven are distinct, and faces of ancient and modern times are never alike. The difference in human faces is like the difference in human hearts; the difference in human hearts is why human diseases are also all different. The generation of such ailments is incalculable. Now, I briefly list the general outline. Books cannot fully express words, and words cannot fully express meaning; divine illumination depends on the individual. However, nothing is more divine than the I Ching, and nothing is easier than medicine relative to the I Ching. To encompass both medicine and the I Ching, the principle is solely yin and yang. Thus, all sounds under heaven emerge from one closing and opening; all numbers under heaven emerge from one even and odd; all principles under heaven emerge from one movement and stillness; all phenomena under heaven emerge from one square and circle. Squares and circles, movement and stillness, odd and even, closing and opening, total do not exceed one and two. Hence it is said: Heaven and earth have form, their interaction is via Qian and Kun; when Qian and Kun are not used, their interaction is via Kan and Li; the way of Kan and Li concludes with yin and yang. However, speaking collectively, yin is dominated by yang, and the great virtue of heaven and earth is generation. That which is generated is yang, odd, one, and dan (elixir). The I Ching has myriad phenomena, yet to summarize them with one word, it is 'yang'; life and death are major matters, yet to cover them with one word, it is also 'yang'. Although it is said that yang is paired with yin while Qian moves vigorously, and yin serves as the foundation for yang while Kun is quiet and peaceful; yet why does Kun achieve peace? Is it not all due to Qian yang? Hence, as in the Gen Hexagram (Keeping Still), stillness is quiet, but that which enables stillness is movement. Therefore, although yin nature is cunning, it never fails to obey yang's command, advancing or retreating according to yang's strength. Thus, Yuan (origin) penetrates the four virtues, Spring penetrates the four seasons, and the way of heaven and earth is that yang is always full, yin always deficient, serving as the root for the continuous generation of all things; this is the natural law of innate creation. Only, yang is like a gentleman, yin like a petty person. The gentleman is upright, bright, independent, and unswerving, making him hard to retain; the petty person exploits flaws and waits for opportunities, doing anything, making him easy to advance. How can spring light stay forever, and gentlemen live forever? Alas! When yang is excessive, change inevitably occurs, passing away like this. Thus, the sun reaches its zenith then declines, the moon becomes full then wanes, also symbolizing yang one and yin two, seemingly feeling yin exceeds yang. Hence, times of order are few and chaotic times many, gentlemen few and petty persons many, centenarians few and premature deaths many; this is the daily increase of post-heaven desires. Therefore, holding fullness and pouring overflow, gentlemen fear it. Thus, when the Sage created the I Ching, regarding the moments of waxing and waning, the division of good and evil, he never failed to express the intention of supporting yang and suppressing yin. This is not because he deliberately dislikes yin, but fears it will ruin yang virtue and destroy the generative intent of Qian and Kun. Therefore, the birth of one yin is like a thief; stepping on frost, one knows solid ice is coming; the key lies in caution regarding the subtle. This is truly the guideline of medicine and the pivot of life. Thus, in the book of the I Ching, every word hides the compass of medicine; every image and line contains the mirror of respecting life. Hence, the Sage established images to exhaust meaning, set up hexagrams to exhaust truth and falsehood, attached statements to exhaust words, changed and communicated to exhaust utility, and inspired and danced to exhaust divinity. Although not speaking of medicine, the meaning is entirely within it. Thus, the changes of heaven can be seen by observing the I Ching; the states of humans can be verified through images; the yin and yang of diseases have methods to follow. Attached to form, there must be pairs; applied to color, there must be distinction. Therefore, when a gentleman intends to act, he examines with reason, responding swiftly like an echo; divine knowledge foresees the future, wisdom stores the past; interweaving and changing, intricately arranging numbers, communicating changes, exhausting numbers, silent and unmoving, sensing and instantly connecting with the causes of the world. Unless one is the most refined and divine under heaven, who could achieve this? Those who achieve this, expand their dao to merge with heaven and earth, clear their minds to merge with ultimate truth, fuse their qi to generate all things, harmonize their spirit to connect with the masses. This is called grasping the nettle of heaven and earth, knowing the chamber of yin and yang, seeing the cave of spirit, searching the hidden treasury. However, changing the heaven's I Ching is indeed difficult; I dare not say I can turn the tide of creation. Changing the body-mind's I Ching is still easier; can we not regulate yin and yang? Thus, using the changes of the I Ching to participate in medicine, every image is medicine, and medicine can reverse the creation of heaven and earth; using the application of medicine to assist the I Ching, the whole body is the I Ching, and the I Ching truly concerns my safety and danger. Hence I say: The I Ching possesses the principles of medicine, and medicine obtains the application of the I Ching. Learning medicine without learning the I Ching leads one to believe medicine is not difficult, just so far; but who knows that seeing with eyes leaves some unseen, hearing with ears leaves some unheard, ultimately remaining narrow-minded? Knowing the I Ching but not medicine leads one to believe its principles are profound and obscure, difficult to apply; how is this different from a person fearing cold getting fur but not wearing it, or a person fearing hunger getting soup but not eating it, sadly missing this life? Since then, medicine cannot exist without the I Ching, and the I Ching cannot exist without medicine. If one can possess both, then the changes of the I Ching come from heaven, and the applications of medicine depend on oneself. Wielding a one-xun piece of wood, turning a boat of ten thousand hu;拨动 an inch of mechanism, firing a弩 of one thousand jun. Making void real and real void is Yi; making cold hot and hot cold is Yi; making rigid soft and soft rigid is Yi; making dynamic static and static dynamic is Yi; high and low are adjusted by Yi's ascending and descending; exterior and interior are adjusted by Yi's floating and sinking; slow and fast are adjusted by Yi's priority; reversal and obedience are adjusted by Yi's false and true. One who knows the way of mechanism, when mechanism touches the eye, spirit responds in the heart; seeing the non-existent as existent, seeing the existent as void, knowing the direction ahead, knowing the dwelling behind. Thus, one can change danger to safety, chaos to order, death to survival, disaster to fortune. Bringing the mind to the profound realm, bringing the body to the domain of longevity, fate can be reversed, heaven and earth can be turned over. Indeed, nowhere is there not medicine, and nowhere is there not Yi. Are Yi and Medicine really two? However, the user of Yi applies it in change; the user of medicine applies it in suitability. Within suitability there is change, change is suitability; within change there is suitability, suitability is change. The fear is seeking suitability in change, then among thousands of changes, which is suitable? Seeking change in suitability, then this suitable and that suitable, instead breeding more changes. There are those who seek well, able to know the destination alone amidst chaos, and grasp the one alone amidst millions; these are truly those who know the essence of medicine and Yi. However, knowing the destination and the one, is it easy to speak of? I suddenly derived this from Confucius's words: "Knowing where to rest brings stability." Rest is the root of destination, the extreme of one. The rest of disease rests on life; the rest of merit rests on achievement; the rest of evil rests on removal; the rest of good rests on accumulation. The gain and loss of affairs must have boundaries, boundary is rest; the sharpness and dullness of numbers must have limits, limit is rest. As for movement and stillness, speech and silence, all have their rest. Where rest lies is the cave of principle, the base of transformation, the gate of non-duality. Knowing the place of rest, can one lack stability? Having stabilized, can one lack tranquility? Having tranquilized, can one lack peace? Having pacified, can one lack deliberation? Having deliberated, can one lack attainment? What is attained? Attaining from Yi is attaining its change; attaining from medicine is attaining its suitability. Thus, attainment comes from deliberation, and deliberation comes from rest. The so-called rest, meaning is present but words fail to reach; I tentatively approximate it saying: The I Ching has the Unchanging Yi, Suitability has the Undoubting Suitability, this is the place of rest. I also approximate it saying: First, establish one's footing firmly in the unshakable and unmoving place; then, in the place of no two and no three, recognize this true one; this is also the place of rest. Rest is the root of attainment, attainment is the end of rest; the life-generating intent of attainment sprouts from rest, the practical effect of rest returns to attainment. Observing Mencius say: "Unmoved mind." Shao Yaofu's silent Chan says: "Please observe the night of fierce wind and cold sky, who is the person standing firm at the door?" These two men's cultivation, is it not derived from rest? The meaning of rest is divine and supreme! This is truly the path of medicine and Yi. Those who understand this, what disaster born from fortune cannot be eliminated? What danger born from safety cannot be repelled? This is called regulating the master of life, what is impossible? This is called a master of treating the state, what is impossible? And how can it be said that the aid of a single spoonful of medicine suffices to explain the meaning of medicine and Yi?! Alas! The hearts of sages are consistent across millennia; rejoicing in this Dao, benevolence is infinite. Secretly inspiring ghosts and gods, how can the Two Malignancies (disease spirits) escape? Mystically merging with heaven and earth, how can the Six Palaces have west and east? Drunk on creation in emptiness and spirituality, praising the days and months in the gourd; manipulating yin and yang in the palm, dripping spring warmth from fingertips. Most refined and subtle, receiving the teachings of the Sage; gaining or losing, depending on one's own laziness or diligence. Learning the I Ching at fifty, is it too late? Hearing the Dao in one morning, immediately proving the ways of Fuxi and Yellow Emperor. Dao is mind, who lacks prior awakening? Though I am not smart, I still aspire to be the King of Medicine. Therefore, I reiterate its meaning: Not knowing the I Ching is insufficient to speak of Great Medicine; I also hope to support the gates and walls of this Dao. Respectfully recording the year and month of writing this treatise: The Wanli era of the Great Ming Dynasty, the first yang of Renzi year.