造化之要，天火之阳下交于地水之阴，则化生万物。草木为植物，得阴气之多者也，故犹附
于地；飞走为动物，得阳气之多者也，故不附于地。天机内运，而自为一物。人也者，动物之至
灵者也，其神属天，其气属火，其液属水，其形属土，盖阴阳之会也。阴阳之会，其妙在精。精
也者，形液之粹而神气之所和也。其始也，精由神气交化而成；其既成也，神气因附于精而不去。
此人之所以生生不穷也。人之始生也，固由造化之阴阳而来，然禀受有限，故其既生也，不能不
赖造化之阴阳以养。饮食入胃，以养其中，化为元精，则神气不离，形液日益，盖所以续阴阳禀
受之有限，而使之无穷也；衣服宫室，以养其外，则所以防造化阴阳之外邪，使不得侵其形而扰
其神也。至于医药，则所以祛其邪而扶其正也。此摄生之常也，而莫不有节焉，知者鲜矣。善于
摄生者，则又以清净养其神，以节宣养其形，以咽津纳气交和水火养其精。精全角固，外邪不侵，
神气不离则寿矣。此调摄之要也，仙佛之道，亦由此进。呜呼深哉！（《柏斋三书》）
革车千乘，带甲十万，筹策神机，鬼神猜泣，奇正万全，历古如是，况良医之用药。独不若
临阵之将兵乎？奈何世人以卤莽之浮学，应仓卒无穷之疾变，其不眩骇颠仆者寡矣。苟无妙算深
谋，成法以统治之，则倒戈败续之不暇，尚何胜之可图哉？
予从事于患难之场，随病察诊，据脉立方，开之劫之，搏之发之，以尽其宜；吐之伸之，汗
之下之，以极其当。攻守不常，出没无定。大纲小纪，经纬悉陈。本数末度，条理具设。前乎古
人之所隐秘深藏，或不尽意者，不啻胸中自有十万精锐，如太阿之在匣中，其辉未尝耀于外，一
旦挥之，有以恐人之耳目。持八阵之奇锋、
七擒之利刃，其敌可却，其胜可决，而其安可图，如此而后已。（《医垒元戎》序）
The essence of creation lies in the interaction where the Yang fire of Heaven descends to meet the Yin water of Earth, thereby giving birth to all things. Plants and trees, being flora, possess a greater proportion of Yin Qi (Vital Energy), thus they remain attached to the ground; birds and beasts, being fauna, possess a greater proportion of Yang Qi, thus they do not attach to the ground. The heavenly mechanism operates internally, forming a self-contained entity. Humans are the most spiritually agile among animals; their Shen (Spirit) belongs to Heaven, their Qi belongs to Fire, their fluids belong to Water, and their physical form belongs to Earth, representing a convergence of Yin and Yang. The subtlety of this Yin-Yang convergence resides in Jing (Essence). Jing is the quintessence of physical form and fluids, harmonized by Shen and Qi. Initially, Jing is formed through the transformational interaction of Shen and Qi; once formed, Shen and Qi adhere to Jing and do not depart. This is why human life continues endlessly. At the beginning of human generation, one indeed derives from the Yin and Yang of creation, but the endowment received is limited. Therefore, after birth, one must rely on the Yin and Yang of creation for nourishment. Food and drink enter the stomach to nourish the interior, transforming into Yuan Jing (Primal Essence); thus, Shen and Qi do not scatter, and physical form and fluids increase daily. This serves to extend the limited prenatal endowment, making it infinite. Clothing and dwellings nourish the exterior, serving to prevent external pathogenic factors of Yin and Yang from invading, so as not to damage the form or disturb the Shen. As for medicine and herbs, they are used to dispel pathogens and support healthy Qi. These are the general principles of preserving life, each involving moderation, yet few understand this. Those skilled in health preservation nourish their Shen with purity and stillness, nourish their form with moderation and regulation, and nourish their Jing by swallowing saliva and absorbing air to harmonize Water and Fire. When Jing is complete and bones are solid, external pathogens cannot invade; when Shen and Qi do not scatter, longevity is achieved. This is the key to health preservation, and the path of immortals and Buddhas also advances from this point. Alas, how profound! (From *Bai Zhai San Shu*)
An army of a thousand chariots and one hundred thousand armored soldiers, employing strategies as divine as machines, causing ghosts and gods to weep in awe, with perfect combinations of orthodox and unorthodox tactics—this has been the case since ancient times. How much more so for a good physician using medicine? Is it not like a general commanding troops in battle? Why do people use rash and superficial knowledge to respond to the sudden and endless variations of diseases? Few escape dizziness, shock, and collapse. Without brilliant calculations and deep strategies, governed by established methods, one would be too busy retreating and saving the defeated army to think of victory.
I have worked in fields of hardship, observing diagnoses according to illness, prescribing formulas based on pulse conditions. I employ opening and purging methods, striking and dispersing methods, to achieve the utmost appropriateness; I use vomiting and extending methods, sweating and purgative methods, to reach the utmost propriety. Attack and defense are not constant; movements are unpredictable. Major outlines and minor details are fully laid out in a grid-like structure. Fundamental numbers and terminal measurements are systematically arranged. Regarding what ancient physicians kept hidden or did not fully express, I possess within my mind no less than one hundred thousand elite troops. Like the Tai'e sword in its scabbard, its brilliance does not shine outwardly until drawn, at which point it can intimidate the eyes and ears of others. Wielding the unique sharpness of the Eight Formations array and the keen blade of the Seven Captures strategy, enemies can be repelled, victory can be secured, and peace can be planned. Only upon achieving this do I cease. (Preface to *Yi Lei Yuan Rong*)