医道自东汉张仲景后，教亦多术矣。东垣温补，河间清热，丹溪滋阴，戴人攻伐。四家者，
概皆有闻，然俱各得仲景之一体，而非轩歧之正派也。明季江东周之干慎斋氏，生乎二千年
后，而独得仲景之精髓，直驾李刘朱张而上，有非季世俗医所能仿佛二三也。但《遗书》数
卷，出于门人之记录，未经较正，多有隐晦重复之弊。球久欲删烦去冗，订为定本，年来因
注《易》未遑，近日《易》注告成，南阳《金匮玉函经解》亦已脱稿，于是删释《遗书》，
更定卷帙，阴阳脏腑，气运色脉，经解方解，病机方案，分录十卷，以翼仲景《金匮玉函经
》，作杂证之准绳，为后学之楷式，少医医者虚虚实实之病。球僭妄之罪，自知难逭，然球
自年十四即业医，继晷焚膏，诵读几三十载，幸得稍知一二，而性拙不能阿世，天之所以命
我者，端在斯矣。即欲偷安而诿责，业有所不敢耳！
乙酉申月勾吴逋人书于学易草庐
天为阳，地为阴，火为阳，水为阴。天地，阴阳之定位也，水火，阴阳之生化也。生化
体位伤，故水火有过不及之害，则天地不能无旱浸之灾。水火者其用，天地者其体，用伤则
体害，一定之理也。以人身而言，形，阴也。神，阳也。心肾，水火也。有形必有神。神气
，体也。形血，用也。故病于形者，不能无害于神；病于神者，不能无害于形。盖气病必伤
血，血病必伤气，此不易之道也。但治之者，不可无先后标本轻重之分。夫病有阴阳脏腑血
气，其病有各不相值者，有相因而致者，有去此适彼者。故用药之法，如腑病而脏不病，不
得以脏药犯之，脏病而腑不病，不得以腑药犯之。有腑病而势将及于脏，用药治腑，不得不
先固脏；病在脏而势将入腑，不得不先理腑。腑入脏，脏入腑，又有轻重之异，药亦不得不
随其轻重而用。更有病虽在此，而不必治此，治此反剧；有病已去此，犹当顾此，此皆分阴
阳先后标本轻重之大略也。
阴阳之义∶阳，天道也；阴，地道也。非天之阳，万物不生，地亦不凝。非地之阴，万
物不成，天亦不灵。故天主健，无一息之停，使稍有滞，则失其健运之机，而万物屯矣。地主静
，无一息之动，若稍不静，则失其凝静之气，而万物否矣。人身之阳，法天者也，苟失
其流行之机，则百病生；人身之阴，法地者也，苟失其安养之义，则百害起。故阳生而阴长，阴
生而阳旺。阴与阳一身之司命，不得偏废而或失也。今之医者，或言阳为重，或言阴为要，
均未得要重之故，各执其说而失轻重之机宜者多矣。夫言阳重者，乃天之阳，人身之真阳，
而非壮火食气之亢阳也。亢阳者，如天之久旱酷暑，不可不急以甘霖清气以消其亢害，故丹
溪有扶阴之义，黄柏、知母等苦寒之味，在所当用，扶阴正所以济阳也。（炳章按∶此为平
正之论，扶阳者知顾阴，扶阴者知顾阳，则断无一偏之害矣。）言阴重者，乃地之阴，人身
之真阴，而非坚凝寒结之浊阴也。浊阴者，如重阴凛冽之寒气，不得不藉皓日晴和之气以暖
和之，先哲有扶阳之义，桂附干姜，在所当用，扶阳正所以济阴也。盖火烈则水干，水盛则
火灭，两相需而不得偏轻偏重者也。若为医者，重阴而害及真阳，重阳而害及真阴，误矣！
故知天者可以扶阴，知地者可以扶阳，知天地之义，而成位乎中，方是救人之良医，而非食
医道必欲明天地之道者，盖人生天地间，无处不与天地合也。即人之有病，犹天之阴阳
，不得其宜也。故人因饮食思虑劳碌淫逸而生病者，人中之天，自为病也。因五运六气外感而成
病者，天中之人，外伤而为害也。凡因天而病者实也。虽虚而必先实，因人自病者虚也，虽
实而必先虚，虚实明而用药始无误矣。（因天时而病者为外感之实
症，虽有虚状而必当先治其实，因人事而病者为内伤之虚症，
虽有实状而必先顾其虚。炳章按∶此亦论其大概，尚当
以天之风寒暑湿燥火之期，合之人身金木水火土之虚实，察天识病，见病思天，天时有
犯无
人病之偏者方自全也。（炳章按∶此语的当，虽参茯，其气亦偏也。）
人之阴阳，生生之本，俱在于是。但阳能生阴，故一分阳气不到，此处便有病。然阴所
以配阳，若阳到而阴不到，亦不能无病。盖以阳为本者，知所先也，若单事阳而罔顾阴，且恶阴
而多抑阴，则非理矣。先哲用六味以桂附而成其功，所以补其阴中之阳也。用四君用补骨脂
、五味子以收其效，所以补其阳中之阴也，（炳章按∶语气抑扬，即不无偏重之弊，且四君
子加补骨脂，亦不得谓之补阴。）故胃阳全赖脾阴之合。又如肾者，阴脏也，而为胃之关，
肾津液枯，则关门不利，而胃不能受物，同此理也。医之道，生道也。其生之道，不过阴阳
五行生化之机宜也。得其序而和则生，失其序而离散则死，失其和而紊乱则病。察其所失，
求其所和，则上医也。阳者，天之道也，人之气也。阴者，地之道也，人之形也。其所以序
而和者，人之脏腑经络皮肉筋骨表里内外，无不得五行生化之和而相安也。大凡形质之失宜
，莫不由气行之失序，故地之万物不生，皆天气寒热水旱之或过也。人身之阴阳，即天地之
形气，五脏六腑之流通，犹四时之相代，天之阴阳失，为相者燮而理之，则万物安。人身之
阴阳五行失，医者调而治之，则百病除。良相良医，总在察阴阳五行生化之机宜而已。
凡病不起于先天，即起于后天，是先天后天，皆为人身万化之本矣。然其真本，又惟在
元阳一气。经云∶苍天之气清净，清净之气者，阴阳五行先天后天之化原也。一阴一阳之谓道，
阴阳本是一气，一而分之，则为二耳。但有质而凝静者为阴，无质而营运者为阳，无阳则阴
无所卫，无阴则阳无所附，阴阳之相需，如天地相交，不得相失也。但其间有轻重之别，盖
阳能生阴，阴不能生阳。《易》曰∶吉凶悔吝生乎动，阳则动而不静者也。凡阴之病，皆阳
动失其和而致之也。故扶阳为治病要诀，然知扶阳而不知顾阴，天生而地不成，亦非治病之
全法也。（炳章按∶专重扶阳亦一偏之论，非要诀也。）一阴一阳之谓道，天地得是道，故能
长久。人身同一天地也，其气与天地等，纯乎清净无杂，清净则一，一者道也。天得一以清
，地得一以宁，人得一以灵，得一谓得此天元真一之气也。若或以七情，或以六气，稍杂其
间，则气不清净而病生矣。故经云∶苍天之气清净，顺之而阳气固。清净之气在人，生于肝
，行于肺，役于心，养于脾，藏于肾，而流行于五脏六腑，四肢九窍，稍有滞隔，即生病矣
。所谓一分阳气不到，即生病者此也。用药之补，补此也。用药之攻，攻乎害此者也。乱则
理之，逆则顺之，塞则通之，于此无病，病亦不伤，于此有害，虽安亦危。脉中清轻，安和
之气，即此气也。故脉贵和平，失之则死，伤之则病。胃之养，养此也，胃之行，行此也。
先天之根根此，后天之奉奉此，盖总先后天统气血而为功者也。此气动处虚处，则为阳为气
，静处形处，则为阴为血，为精为液。气得乎此，则生生不绝，流行百骸。失乎此，则为火
为邪。血得乎此，得濡润百骸，失乎此，则为脓为疖，为疮疸 痞。此气若失，天地亦否，况
凡人生病处，皆为阴为火，总因阳气不到，阳气所到之处，断无生病之理也。
人以血为主，胃乃生血之源，阳气不足，陷于阴分，则血不生长，气皆化而为火。若阳
气升举，则血散布于上下，气无凝滞，何病之有？大凡一身只阴阳二气，阳气生发，阴气皆化为
血，阳气不足，阴气皆化为火。（炳章按∶此补中益气之论也。但近人肾亏者，多一遇升发
之品则真阳飞越，顷刻致脱，不可不知。故为医者断不可执于一边也。）
火在丹田之下者，是为少火，少火则生气。离丹田而上者，是为壮火，壮火则食气。食
气之火，是为邪火，生气之火，是为真火。
清气在下，能助命门之火。若阴气绝，浊气在上，则填实肺气，肺气不能行降下之令，
则大便闭。心肺为阳，阳中有阴，故上行极而下。肝肾为阴，阴中有阳，故下行极而上。中气上
升于肺则为气，从肺回下则化为血，人身胃气升降，而气血自然生生不已。（中气即是胃气
人身以阳为主，一分阳气未绝，不至于死。一分阴气未尽，不得成仙。（炳章按∶医书
引此者多，而俱不得其解，盖仙经以人身皆阴，惟心中元神为阳元，神充足乃可以点
化阴神而成
肌肉属阴，气属阳，气犹百姓，肌肉犹城垣。若无肌肉为之外卫，即气亦无根据而亡矣，
故大肉尽脱者，亦不能生也。（炳章按∶观此条可知上条所引系误解仙经也。盖仙经所谓阳气原
非呼吸之气，而其所谓阴气者，亦非肌肉之类也。）
人身以阳气为主，用药以扶阳为先，如上焦闭塞，阳气不能下降，须开豁之，中焦阳气
上升，须温补之。下焦阳气不能收藏，须求肾纳气。（炳章按∶此所谓阳气乃胃中冲和之气
也，切勿误认，而以以桂附补之。）
胃中阳气，贯于五脏之内，假令胃中阳气不到于肺，即是肺之脾胃虚也。余可类推。
人之生死关乎气，气纳则为贵。（炳章按∶纳气为贵即是至论，人能终日将气沉至丹田，不
令走散，久久行之，自然强健，特人多疏懒不能行耳。）气纳则归肾，气不纳则不归肾，气
不归肾者，谓脾胃之气不得到肾也。其不到有五，心之脾胃，肝之脾胃，肺之脾胃，肾之脾
胃，脾胃之脾胃，不到者，由先后天不能相生故也。盖肾为先天五脏之始，天一生水也。脾
胃为后天五脏之成，成数五，五，土数也，乃天生地成之义也。凡五脏中有一脏不能秉生成
之气则病矣，如心之脾胃虚，则胃气不到于心，心则无成，亦不奉生，而气不归肾。气不归
肾，则如树之不能有雨露，而根叶不能有生气而枯也。举一而五脏可类推矣。但其间寒热温
凉之不同，须知人身五行有过不及之分，如心本君火也，君火之德宁，由肝木能中和而无过
与不及也。若肝弱则不能生火，而火之化原病，故火亦不得宁，而心气不得下交于肾，则气
不纳矣。此皆由肝木弱，不能生心火故也。且五行之理，不克则不能生。（炳章按∶不克则
不生，实参透造化之论，人身膈膜以上为心与肺，膈膜以下为胃与肝，肺抱心而生，肝抱胃
而生，皆以相克而成其用也。作者此语亦偶然道着，观其下文肝弱脾无所制云云，仍是腐浅
之论，可知其非有卓见矣。）如有妻而无夫也。肝弱则脾无制，而心亦无秉，心之脾胃虚矣
，斯时当以凉而纳之也。盖心不得胃气，则君火弱，君弱则臣强，肝枯则生火，胸中无非相
火填塞矣，故当用凉也。又如肺气弱，则肝必强，肝旺则乘土，土受侮则金之脾胃虚，金虚
则寒而不能生肾水，是为水冷金寒，非用热则金水成冰，而肺气不纳乎肾矣。又如水弱则肝
亦害，肝已病则不能制土，土能克水，土气不能到肝，而肝之气，亦不能奉生于肾矣。斯时
若得温暖之气，则水能生，而肝得气，肝和则水火之气，自能相生，而气可纳矣，此则当温
而纳之也。又如脾之本位，或因湿热，或因太燥，或因劳若忧煎，或因饮食饥饱，一伤其气
，气则下行而不能及肺，肺乏下降之令，则脾胃之本位，不能纳气矣。此则又非寒热温凉之
所能纳也，斯时以扶脾保肺顺其升降之性，乃可纳耳！更如肾之气虚，则水不能制火，而相
火起矣。相火为包络之火，一本相根据，一火兴则五火炽。五火者，龙火、雷火、心火、阳明
燥火、三焦壮火也。斯时须察其本原，若初病而本原未伤者，竟以凉纳之，六味加知母黄柏
者也。若病久而本原致伤者，以凉纳之必死，则当补元而导之，七味、八味、十味皆可纳也
。（炳章按∶然则执此数方便可以御百病乎？非探本之论也。）总之，百病皆由胃气不到而不
能纳肾，以致先后天生成之气，不能相和所致，医者知纳气，思过半矣。
五脏分属阴阳，阴阳全赖生克。故固肾者，不可以不保肺，肺者所以生肾也。扶脾者不
可以不治肝，肝者所以克脾也。然扶脾即所以保肺，土能生金也。保肺即所以平肝，金能克木也
。脾病即肺病，肝病即脾病，肝病当缓其中，盖肝气不可亢，肝血不可亏，乃治肝之要诀也
。（炳章按∶二语诚然要诀。）
三阴三阳十二经，有枢机焉。枢机有二∶一者两肾中间一阳藏处，命门是也。命门三焦
之本，呼吸之原，犹天之北辰，而人身之枢也。一者在少阴少阳。（炳章按∶少阳为枢，少阴为
枢，原本《内经》不必赘入命门，且所言是经非脏不容误认。）少阴肾，天一所生，为三阴
初入之处，少阴者，阴之枢也。由少阴而入，则为厥阴。由厥阴而进，则为太阴。太阴，阴
之至也。阴极则阳生，阳之初生而始发，则从胆，胆为转阴至阳之地为少阳，是阳之枢也。
Medical practice, since Zhang Zhongjing of the Eastern Han Dynasty, has branched into many schools. Li Dongyuan advocated warming and tonifying (Wenbu), Liu Hejian advocated clearing heat (Qingre), Zhu Danxi advocated nourishing yin (Ziyin), and Zhang Congzheng (Dairen) advocated purging and attacking (Gongfa). These four families are all renowned, yet each only grasped one aspect of Zhang Zhongjing's system, rather than the orthodox lineage of Huangdi and Qibo. Zhou Zhigan (courtesy name Shenzhai) of Jiangdong during the late Ming Dynasty, born two millennia later, alone comprehended the essence of Zhang Zhongjing. His medical skill surpassed that of Li, Liu, Zhu, and Zhang, far beyond what ordinary physicians of his time could emulate. However, the *Yishu* (Posthumous Works) volumes were recorded by disciples without proper revision, suffering from obscurity and repetition. I, Wu Qiu, long desired to delete redundancy and establish a definitive edition. Recently, having completed my commentary on the *I Ching* (Book of Changes) and the *Jinkui Yufan Jing Jie*, I began editing the *Yishu*. I reorganized it into ten volumes covering Yin-Yang and Zang-Fu organs, Qi dynamics, complexion and pulse, scriptural explanations, formula explanations, pathogenesis, and case studies. This aims to assist Zhang Zhongjing's *Jinkui Yufan Jing*, serve as a standard for miscellaneous diseases, and provide a model for students, thereby reducing physicians' errors of "making deficiency more deficient and excess more excessive" (Xuxushi Shi). I am aware of my presumptuous fault, but having studied medicine since age fourteen, burning midnight oil for nearly thirty years, and fortunately gaining some understanding, while being too blunt to flatter the world, this is the mission Heaven assigned to me. Even if I wished to seek ease and shirk responsibility, my profession forbids it!
Written in the Shen month of the Yihai year by Wugou Buren (Wu Qiu) at the Xueyi Caolu.
Heaven is Yang, Earth is Yin; Fire is Yang, Water is Yin. Heaven and Earth represent the fixed positions of Yin and Yang, while Water and Fire represent their generation and transformation. If the substance and position of generation/transformation are damaged, Water and Fire will suffer from excess or deficiency, causing Heaven and Earth to experience drought or flood. Water and Fire are their functions, Heaven and Earth are their substance; damage to function harms substance, which is an inevitable principle. Regarding the human body: Form is Yin, Spirit (Shen) is Yang. Heart and Kidney correspond to Water and Fire. Wherever there is form, there must be Spirit. Spirit and Qi are the substance; Form and Blood are the function. Therefore, disease in form inevitably harms Spirit; disease in Spirit inevitably harms form. Generally, Qi disease injures Blood, and Blood disease injures Qi; this is an unchangeable law. However, treatment requires distinction in priority, root vs. branch, and severity. Diseases involve Yin-Yang, Zang-Fu, Qi, and Blood. Some conditions are unrelated, some cause each other, and some shift location. Thus, medication principles dictate: if Fu disease exists without Zang disease, do not use Zang-targeting herbs; if Zang disease exists without Fu disease, do not use Fu-targeting herbs. If Fu disease threatens to affect the Zang, treating the Fu necessitates first securing the Zang; if Zang disease threatens to enter the Fu, one must first regulate the Fu. The progression from Fu to Zang or vice versa varies in severity, requiring corresponding adjustments in medication. Furthermore, sometimes treating the current site worsens the condition, or caring for a site where the disease has left is necessary. These are general principles of distinguishing Yin-Yang, priority, root/branch, and severity.
Meaning of Yin-Yang: Yang represents Heavenly Dao; Yin represents Earthly Dao. Without Heavenly Yang, things cannot grow, nor can Earth condense. Without Earthly Yin, things cannot mature, nor can Heaven manifest vitality. Heaven governs vigorous movement without pause; stagnation leads to loss of this mechanism and obstruction of all things. Earth governs stillness without agitation; lack of stillness leads to loss of condensing energy and blockage of all things. Human Yang follows Heaven; if its circulating mechanism fails, myriad diseases arise. Human Yin follows Earth; if its nurturing quality fails, myriad harms begin. Thus, Yang generates and Yin grows; Yin generates and Yang prospers. Yin and Yang are the masters of the body and must not be neglected or imbalanced. Modern physicians argue whether Yang or Yin is paramount, missing the true reason, leading to imbalance. Those emphasizing Yang refer to Heavenly Yang, the True Yang of the body, not the hyperactive Yang that consumes Qi (Zhuang Huo Shi Qi). Hyperactive Yang is like prolonged drought and extreme heat, requiring sweet rain and clear air to dissipate; thus, Zhu Danxi's theory of supporting Yin uses bitter-cold herbs like Huangbai and Zhimu. Supporting Yin aids Yang. (Bingzhang notes: This is a balanced view; those supporting Yang should consider Yin, and those supporting Yin should consider Yang, avoiding bias.) Those emphasizing Yin refer to Earthly Yin, the True Yin of the body, not turbid Yin that is cold and solidified. Turbid Yin is like biting cold, requiring sunny warmth to resolve; thus, ancient sages used warming herbs like Rougui, Fuzi, and Ganjiang. Supporting Yang aids Yin. Fire dries Water; Water extinguishes Fire. They need each other and must not be weighted improperly. A physician who supports Yin harming True Yang, or supports Yang harming True Yin, is mistaken. One who understands Heaven can support Yin; one who understands Earth can support Yang. Only one who understands both and mediates between them is a good healer, not merely a dietitian. Humans exist within Heaven and Earth, harmonizing with them. Disease is like imbalance in Heaven's Yin-Yang. Diseases from diet, thought, labor, or lust are internal (Human Heaven), self-inflicted. Diseases from Six Evils (Liuqi) are external (Heavenly Human), caused by outside factors. External illnesses are Excess (Shi); even if Deficient (Xu), treat Excess first. Internal illnesses are Deficient; even if Excess, treat Deficiency first. Clarifying Excess and Deficiency ensures correct medication. (Bingzhang notes: This is a general rule; one must combine seasonal climatic factors with the body's Five Elements balance.)
Human Yin-Yang is the root of life. Yang generates Yin; if Yang does not reach a spot, disease occurs. Yin pairs with Yang; if Yang reaches but Yin does not, disease also occurs. Prioritizing Yang is correct, but ignoring or suppressing Yin is unreasonable. Ancients added Rougui and Fuzi to Liuwei Dihuang Wan to tonify Yang within Yin. They added Boguzhi and Wuweizi to Sijunzi Tang to tonify Yin within Yang. (Bingzhang notes: This phrasing implies bias; adding Boguzhi to Sijunzi Tang is not strictly tonifying Yin.) Stomach Yang relies entirely on Spleen Yin. The Kidney is a Yin organ but acts as the gate for the Stomach; if Kidney fluids dry up, the gate fails, and the Stomach cannot receive food. Medicine is the Way of Life, based on the dynamics of Yin-Yang and Five Elements. Order and harmony bring life; disorder brings death; disharmony brings illness. Observing loss and seeking harmony defines the superior physician. Yang is Heavenly Dao and Human Qi; Yin is Earthly Dao and Human Form. Harmony arises because organs and tissues align with Five Elements dynamics. Structural defects stem from Qi circulation disorders. Just as Earth's plants fail due to climatic extremes, human disease stems from Yin-Yang imbalance. Physicians adjust this like ministers manage the state.
Diseases originate from Pre-Heaven (Congenital) or Post-Heaven (Acquired), both being roots. The true root is Yuan Yang (Primordial Yang). Classics state: "The Qi of Blue Heaven is pure and clear." This pure Qi is the source of Pre- and Post-Heaven transformations. Yin and Yang are one Qi, divided into two. Solid/still is Yin; non-solid/circulating is Yang. Yang guards Yin; Yin anchors Yang. Like Heaven and Earth, they must interact. Yang generates Yin, but Yin does not generate Yang. Movement causes change (I Ching); Yang is movement. Yin diseases result from Yang losing harmony. Thus, supporting Yang is key, but neglecting Yin is incomplete. (Bingzhang notes: Overemphasizing Yang is biased.) Heaven and Earth endure via this Dao. Humans share this Qi, which should be pure. Purity is Unity (Dao). Heaven, Earth, and Man achieve clarity, peace, and spirit through Unity. Emotions or pathogens cloud this Qi, causing disease. Pure Qi originates in Liver, moves in Lung, serves Heart, nourishes Spleen, stores in Kidney, and circulates everywhere. Blockage causes disease ("one bit of Yang not reaching causes disease"). Tonification targets this Qi; Purging attacks what harms it. Disorder needs regulation, reversal needs smoothing, blockage needs unblocking. Pulse health reflects this Qi. Stomach nurtures and moves this Qi. It is the root of Pre- and Post-Heaven, governing Qi and Blood. Dynamic/virtual aspects are Yang/Qi; static/form aspects are Yin/Blood/Essence/Fluids. Qi here ensures life; loss turns it to Fire/Pathogen. Blood here nourishes; loss turns it to pus/sores. If this Qi fails, Heaven and Earth cease; certainly, human disease involves Yin/Fire due to lack of Yang. Where Yang reaches, no disease exists.
Blood is primary; Stomach generates blood. Insufficient Yang sinks into Yin, preventing blood growth, turning Qi into Fire. Rising Yang disperses blood, preventing stagnation. (Bingzhang notes: This resembles Buyang Huanwu or Buzhong Yiqi logic. However, modern Kidney deficiency patients may suffer Yang floating upon using ascending herbs, leading to collapse. Physicians must not be rigid.) Fire below Dantian is Shaohuo (Lesser Fire), generating Qi. Above Dantian is Zhuanghuo (Strong Fire), consuming Qi. Consuming fire is Pathogenic Fire; generating fire is True Fire. Clear Qi below assists Mingmen Fire. If Yin fails and Turbid Qi rises, it blocks Lung Qi, causing constipation. Heart/Lung are Yang containing Yin, moving down after rising. Liver/Kidney are Yin containing Yang, moving up after descending. Middle Qi rising to Lung becomes Qi; returning down becomes Blood. Stomach Qi升降 (ascending/descending) generates Qi and Blood endlessly. (Middle Qi is Stomach Qi. Humans prioritize Yang; as long as a bit of Yang remains, death is avoided. As long as Yin remains, immortality is not achieved. (Bingzhang notes: Medical texts quote this often but misunderstand it. Immortal texts view the body as Yin, with only the Spirit as Yang. Muscle is Yin, Qi is Yang. Qi is like people, muscle like walls. Without muscle defense, Qi perishes. Thus, severe muscle wasting is fatal. (Bingzhang notes: This shows the previous immortal text quote was misunderstood. Immortal Yang is not respiratory Qi, nor is Yin merely muscle.)
Humans prioritize Yang; treatment prioritizes supporting Yang. Upper Jiao blockage requires opening; Middle Jiao rising requires warming; Lower Jiao failing to store requires Kidney grasping Qi. (Bingzhang notes: This "Yang" refers to the harmonious Qi of the Stomach, not to be confused with needing Guizhi/Fuzi.) Stomach Yang permeates the Zang. If it doesn't reach the Lung, it's Lung-Spleen/Stomach deficiency. Similar logic applies elsewhere. Life/death depends on Qi; grasping Qi is precious. (Bingzhang notes: Grasping Qi is sound advice; sinking Qi to Dantian strengthens the body, though laziness prevents this.) Grasped Qi returns to Kidney. Failure to grasp means Spleen/Stomach Qi doesn't reach Kidney. There are five types of failure: Heart, Liver, Lung, Kidney, and Spleen/Stomach themselves. This stems from Pre/Post-Heaven failing to generate each other. Kidney is Pre-Heaven start (Water); Spleen/Stomach is Post-Heaven completion (Earth/Number 5). If any Zang lacks generative Qi, disease occurs. E.g., Heart deficiency means Stomach Qi doesn't reach Heart, so Heart lacks formation/nourishment, and Qi doesn't return to Kidney. Like a tree lacking rain, roots/leaves wither. This applies to all Zang. Differences in Cold/Heat/Warm/Cool require understanding Five Elements excess/deficiency. Heart is Sovereign Fire; its peace depends on Liver Wood balancing it. Weak Liver fails to generate Fire, disturbing Heart Qi and preventing descent to Kidney. This is due to weak Liver failing to generate Heart Fire. Five Elements logic: without control, generation fails. (Bingzhang notes: Control enables generation. Upper diaphragm: Heart/Lung. Lower diaphragm: Stomach/Liver. Lung embraces Heart; Liver embraces Stomach. Interaction via control is functional. The author's view here is shallow.) If Liver is weak, Spleen is unchecked, Heart lacks support. Use Cooling to grasp. Heart lacking Stomach Qi weakens Sovereign Fire; Minister Fire fills chest. Use Cooling. If Lung Qi is weak, Liver overacts, attacking Earth. Earth insulted makes Metal weak. Cold Metal fails to generate Kidney Water. Use Heat to prevent freezing. If Water is weak, Liver suffers. Diseased Liver fails to control Earth. Earth controls Water. Warmth helps Water generate, harmonizing Liver, allowing Qi to grasp. Use Warmth. If Spleen is affected by Damp-Heat, Dryness, Stress, or Diet, Qi descends failing to reach Lung. Lung lacks descending command, Spleen cannot grasp Qi. Neither Cold nor Heat works; support Spleen, protect Lung, follow ascending/descending nature. If Kidney Qi is weak, Water fails to control Fire, Minister Fire rises. Minister Fire (Pericardium Fire) ignites Five Fires: Dragon, Thunder, Heart, Yangming Dryness, Sanjiao Strong Fire. Observe origin. Early stage/uninjured root: Cool (Liuwei + Zhimu/Huangbai). Chronic/root injured: Cooling kills; Tonify Origin and guide (Qiwei, Bawei, Shiwei). (Bingzhang notes: Relying on these formulas for all diseases is superficial.) Ultimately, all diseases stem from Stomach Qi failing to reach and grasp Kidney, causing Pre/Post-Heaven Qi to mismatch. Knowing to grasp Qi solves half the problem.
Five Zang correspond to Yin-Yang, relying on Generation/Control. Securing Kidney requires protecting Lung (Lung generates Kidney). Supporting Spleen requires treating Liver (Liver controls Spleen). Supporting Spleen protects Lung (Earth generates Metal). Protecting Lung calms Liver (Metal controls Wood). Spleen disease is Lung disease; Liver disease is Spleen disease. Treat Liver by moderating center; Liver Qi must not hyperactive, Liver Blood must not deficient. This is key to treating Liver. (Bingzhang notes: Indeed key.)
Twelve Meridians have pivot mechanisms. Two pivots: 1. Mingmen (Gate of Life), one Yang hidden between Kidneys. Root of Sanjiao, origin of breathing, like North Star, body's pivot. 2. Shaoyin and Shaoyang. (Bingzhang notes: Shaoyang is pivot, Shaoyin is pivot per Neijing; mentioning Mingmen here confuses meridians with organs.) Shaoyin Kidney, generated by Heaven One, entry of Three Yin. Shaoyin is Pivot of Yin. Entering Shaoyin leads to Jueyin. Advancing from Jueyin leads to Taiyin. Taiyin is peak of Yin. Yin extreme generates Yang. Initial Yang emerges from Gallbladder (Shaoyang), the place turning Yin to Yang, Pivot of Yang.