夫天地物。各一太极。动而生阳。静而生阴。阳动则变。阴动则合。而生五行。各禀其
性。惟人得备。形气所受。天地气生。阳气为气。阴气为血。身中之神。元气之根。根于内者。
名曰神机。根于外者。名曰气立。与天地参。气正而通。气交之中。随天地气。升降浮沉。
阳实阴虚。气常有余。血常不足。所与天地。日月四时。虚盈并同。阴平阳秘。形志以宁。
阳本在外。为阴之卫。阴本在内。为阳之守。性或物感。精神外驰。嗜欲无节。阴气耗散。
阳无所附。遂致病作。恶寒非寒。恶热非热。证类实邪。此阴虚热。热乃火动。有君相别。
相火所谓。龙雷天火。君火所谓。人火暑热。故火乃二。备于六气。以名而言。形气相生。
配于五行。命曰君火。以位而言。生于虚无。守位禀命。因动而见。谓之相火。天以此火。
而为阳气。以生万物。人以此火。以生一身。道气冲和。助我元气。元气不足。相火独盛。
火与元气。不能两立。一胜一负。乃致阴虚。阴虚火动。五乱俱施。金危木盛。土困水微。
迭相为制。母子背违。阳强不密。阴气乃离。腑脏经络。偏实偏虚。遂失其正。邪悉由矣。
虚邪外入。实邪内起。取经治正。补泻所宜。肝主司泻。肾主藏闭。肝为相火。有泻无补。
有补无泻。肾为真水。水火变病。虚实所以。夏月阳极。其已阴虚。水少火多。阳实阴虚。
虚甚伤暑。冬月阴极。其本阳虚。水多火少。阴实阳虚。虚甚伤寒。病未传变。初治责虚。
伤寒助阳。清暑益气。虚者十补。勿一泄之。除邪养正。平则守常。阳动阴静。五行之几。
根本化源。由乎土水。水为物元。土为物母。人能自存。益其根本。遍相济养。是谓和平。
生化不已。交互克伐。变乱失常。郁而无伸。甚而无制。造化息矣。病虽为邪。造化之道。
在其中矣。
Heaven and earth, along with all things, each possess a complete Taiji. Movement generates Yang, stillness generates Yin. The movement of Yang leads to transformation, while the movement of Yin leads to combination, thereby generating the Five Phases (Wood, Fire, Earth, Metal, Water). Each Phase inherits its specific nature, and only humans are endowed with the completeness of these characteristics. The human form and Qi are generated by the Qi of Heaven and Earth. Yang Qi constitutes the "Qi" of the body, and Yin Qi constitutes the "Blood". The Spirit within the body is the root of Yuan Qi (Original Qi). Rooted internally, it is called Shen Ji (Spirit Mechanism); rooted externally, it is called Qi Li (Qi Establishment). Humans participate in harmony with Heaven and Earth; when Qi is upright and unobstructed, within the intersection of Qi, it ascends, descends, floats, and sinks in accordance with the Qi of Heaven and Earth.
Generally, Yang is full and Yin is deficient; Qi is often in excess, while Blood is often insufficient. This parallels the waxing and waning of Heaven and Earth, the phases of the Moon, and the changes of the Four Seasons. When Yin is balanced and Yang is secure, the form and spirit remain tranquil. Yang originally resides on the exterior as the guard of Yin; Yin originally resides within as the keeper of Yang. If one's temperament is indulgent or influenced by external objects, causing the spirit to scatter outward, and if desires are unrestrained, Yin Qi will be consumed. Once Yin Qi is depleted, Yang has no attachment, and thus disease arises. The aversion to cold experienced is not true cold, and the aversion to heat is not true heat; although the symptoms resemble those of excess pathogenic factors, this is actually internal heat caused by Yin deficiency. This heat stems from the movement of Fire, which is distinguished into Ministerial Fire (Xiang Huo) and Sovereign Fire (Jun Huo). Ministerial Fire is likened to the fire of dragons and thunder or heavenly fire; Sovereign Fire is likened to human fire and summer heat. Thus, there are two types of Fire, prepared within the Six Qi. In terms of name, Form and Qi generate each other, coordinated with the Five Phases, designated as Sovereign Fire; in terms of position, born from emptiness, maintaining its station and receiving its mandate, manifesting through movement, it is called Ministerial Fire. Heaven uses this Fire as Yang Qi to generate all things; humans use this Fire to generate their entire bodies. The Qi of the Dao is harmonious and assists my Yuan Qi. If Yuan Qi is insufficient, Ministerial Fire becomes excessively vigorous alone. Fire and Yuan Qi cannot coexist in balance; as one wins, the other loses, leading to Yin deficiency. Yin deficiency causes Fire to move, resulting in chaos among the Five Zang organs. This manifests as danger to Metal (Lung), excess of Wood (Liver), distress of Earth (Spleen), and weakness of Water (Kidney). They mutually restrict each other, and the mother-child relationship is violated. Yang becomes strong but not dense, causing Yin Qi to disperse. The Zang-Fu organs and meridians become either excessively full or deficient, losing their proper balance, and thus pathogens arise. Deficient pathogens enter from the outside, while excess pathogens arise from within. Selecting meridians for treatment to correct deviations, the application of tonification and sedation must be appropriate. The Liver governs dispersion and drainage, while the Kidney governs storage and closure. The Liver corresponds to Ministerial Fire, favoring drainage over tonification; if tonified without draining, it is detrimental. The Kidney corresponds to True Water. Pathologies arising from the interaction of Water and Fire distinguish between excess and deficiency. In midsummer, when Yang reaches its peak, the body is already Yin-deficient; there is little Water and much Fire, resulting in Yang-excess and Yin-deficiency. Severe deficiency makes one susceptible to Summerheat. In midwinter, when Yin reaches its extreme, the body is fundamentally Yang-deficient; there is much Water and little Fire, resulting in Yin-excess and Yang-deficiency. Severe deficiency makes one susceptible to Cold. Before the disease transmits, initial treatment should address deficiency. For Cold damage, assist Yang; for clearing Summerheat and benefiting Qi, tonify Qi. For deficiency patterns, ten parts should be tonified, with not even one part drained. The goal is to eliminate pathogens and nourish healthy Qi; once balanced, maintain normalcy. Yang moves, Yin is still; this is the mechanism of the Five Phases. The root and source of transformation lie in Earth and Water. Water is the origin of all things, and Earth is the mother of all things. Humans can preserve themselves by strengthening their roots and nurturing them mutually, which is called peace. Bio-transformation continues endlessly; mutual restriction and attack occur. If disorder prevails, stagnation prevents extension, and severity lacks control, creation ceases. Although disease is caused by pathogens, the way of creation lies within it.