人之一身，所以得全其性命者，气与血也。盖气取诸阳，血取诸阴。人生之初，具此
阴阳，则亦具此血气，血气者，其人身之根本乎。血何以为营？营行脉中，滋营之义也。气
何以为卫？卫行脉外，护卫之意也。然则营与卫岂独无所自来哉？曰∶人受谷气于胃，胃为
水谷之海，灌溉经络，长养百骸，而五脏六腑皆取其气。故清者为营，浊者为卫。营卫二气
周流不息，一日一夜脉行五十度，平旦以来复会于肺口。所谓阴阳相贯，如环之无端，则是
二气者，常相随而不相离也。夫惟血营气卫常相流通，则于人何病之有？一窒碍焉，百病由
此而生矣。故气之作恙，发而为寒热，恚、怒、喜、忧、愁；聚而为积痞，疝、瘕、症、 、
癖。上为头旋，中为五膈，下为脐间动气，或喘促，或咳噫。聚则中满，逆则足寒。凡此者，
气使之然也。血之为患，其妄行则吐衄，其衰涸则虚劳。蓄之在上，其人忘；蓄之在下，其
人狂。逢寒则筋不营而挛急，挟热则毒内淤而发黄。在小便者，为淋痛；在大便者，为肠风。
其于妇人，月事进退，漏下崩中，病犹不一。凡此者，血使之然也。夫血譬则水也，气譬则
风也，风行水上有血气之象焉，盖气者，血之帅也，气行则血行，气止则血止，气温则血滑
，气寒则血凝，气有一息之不运，则血有一息之不行。病出于血，调其气犹可以导达病源。
于气，区区调血何加焉？故人之一身调气为上，调血次之，是亦先阳后阴之意也。若夫血有
败淤滞泥乎诸经，则气之道路未免有所壅遏，又当审所先而决去之。经所谓先去其血，而后
调之，又不可不通其变矣。然而调气之剂，以之调血而两得，调血之剂，以之调气而乖张。
如木香，如官桂，如细辛，如浓朴，以至乌药、香附、莪术、三棱之类，治气可也，治血亦
可也。若以当归、地黄辈论之，施之血证无以逾此。然其性缠滞，每于胃气有亏焉。胃气既
亏，则五脏六腑之气亦馁矣。善用药者，其间剂量而佐助之。（大凡治病，当识本末。假如
呕吐痰涎，胃虚不食，以致发热，若与凉剂退热，则胃气愈虚，热愈不退。惟先以助胃止吐
为本，其热自退。纵热不退，但得胃气已正，亦可旋与解热之剂。又有伤寒发大热，屡经寒
凉疏转，其热仍前，但用和调胃气，自然无事。）虽然，心为血之主，肝为血之脏，肺为气
之主，肾为气之脏，诚哉是言也！学人苟知血之出于心，而不知血之纳于肝；知气之出于肺
，而不知气之纳于肾。用药模棱，往往南辕而北辙矣。假如血痢作恙，以五苓、门冬等剂行
其心，以巴豆、大黄等剂逐其积，而其痛独存者，血之所藏无以养也，必佐以川芎或芎归汤
辈，则其痛止。假如喘嗽气鸣，以姜、橘、枳、梗、苏、桂调其气，以南星、半夏、细辛豁
其痰，而终不下降者，气之所藏无以收也，必佐以补骨脂或安肾丸辈，则其气归元。病有标
本，治有后先，纲举而目斯张矣。噫！此传心吃紧之法也。耳目所接，敢不本卫生之家共之。
（经云∶肾间动气，五脏六腑之本，十二经脉之根，呼吸之门，生气之源也。）
人的全身，之所以能够保全性命，依靠的是气与血。气归属于阳，血归属于阴。人刚出生时，具备阴阳，也就具备了血气，血气是人身体的根本。为什么称血为“营”？因为营气运行在脉管之中，有滋养的含义。为什么称气为“卫”？因为卫气运行在脉管之外，有护卫的意思。那么营气和卫气难道没有来源吗？回答说：人从胃中摄取谷气，胃是水谷汇聚的海，灌溉经络，长养骨骼，五脏六腑都从中获取气。所以清轻的部分成为营气，重浊的部分成为卫气。营卫二气周流不息，一天一夜在脉中运行五十周，清晨时分重新会合于肺口。这就是所说的阴阳相互贯通，像圆环一样没有尽头，这两股气常常相随而不分离。只要血营和气卫经常流通顺畅，人会有什么疾病呢？一旦阻滞，百病由此产生。
气引发的病症，表现为寒热交替，以及愤怒、喜悦、忧愁等情绪波动；积聚形成积痞、疝气、瘕聚、症结、癖块等。向上导致头晕，中间导致五膈（五种膈证），向下导致脐间动气，或者气喘急促，或者咳嗽嗳气。气聚则胸腹满闷，气逆则脚部寒冷。凡此种种，都是气造成的。血引发的祸患，妄行则导致吐血、鼻衄，衰竭枯竭则导致虚劳。瘀血蓄积在上部，人会健忘；蓄积在下部，人会发狂。遇到寒气则筋脉得不到滋养而痉挛拘急，夹杂热邪则毒气内郁而发黄。影响小便的，成为淋证疼痛；影响大便的，成为肠风便血。对于妇女，月经提前或推后，漏下或崩中，病情各不相同。凡此种种，都是血造成的。
血好比水，气好比风，风行于水上，就是气血关系的形象比喻。气是血的统帅，气行则血行，气停则血停，气温则血滑利，气寒则血凝滞。气有一息不运转，血就有一息不流动。病出于血，调理气还可以引导通达病源。如果只针对气，仅仅调理血有什么益处呢？所以调理人体，以调气为上策，调血为次策，这也是先阳后阴的意思。如果血液有败坏瘀滞堵塞在诸经，气的道路难免有所壅塞，这时应当审察先后顺序，果断去除瘀血。医经所谓先去其血，然后调理，也不可不通晓变通之法。然而，调气的药方，用来调血也能两全其美；调血的药方，用来调气则会格格不入。比如木香、官桂、细辛、厚朴，以至乌药、香附、莪术、三棱之类，治气可以，治血也可以。至于当归、地黄这类药物，治疗血证没有超过它们的。但是它们的性质黏腻滞涩，往往损伤胃气。胃气既然亏损，五脏六腑的气也会衰弱。善于用药的人，会斟酌剂量并加以辅助。（大凡治病，应当认清本末。假如呕吐痰涎，胃虚不能进食，以致发热，若用凉剂退热，则胃气更虚，热更不退。只有先以助胃止吐为本，热自然消退。即使热不退，只要胃气已正，也可以随即给予解热的药剂。又有伤寒发大热，多次经过寒凉疏转治疗，热仍持续，只用调和胃气的方法，自然无事。）
虽然如此，心是血的主宰，肝是血的藏所，肺是气的主宰，肾是气的藏所，这句话说得确实正确！学习者如果只知道血出于心，而不知道血纳于肝；只知道气出于肺，而不知道气纳于肾。用药模棱两可，往往南辕北辙。假如血痢致病，用五苓散、麦冬等药剂通行心气，用巴豆、大黄等药剂驱逐积滞，但疼痛独存，是因为血所藏之处没有得到滋养，必须辅以川芎或芎归汤之类，疼痛才能停止。假如喘嗽气鸣，用生姜、橘皮、枳壳、桔梗、苏叶、肉桂调理气，用天南星、半夏、细辛豁除痰，但最终气不下降，是因为气所藏之处无法收敛，必须辅以补骨脂或安肾丸之类，气才能归元。病有标本，治疗有先后，提纲挈领，细节自然展开。唉！这是传授心法的关键所在。耳目所接触到的，怎敢不本着养生家的理念与大家共勉。（医经说：肾间动气，是五脏六腑的根本，十二经脉的根源，呼吸的门户，生气的源头。）
The human body maintains life and health through Qi (Vital Energy) and Blood. Qi is derived from Yang, and Blood is derived from Yin. At the beginning of life, possessing Yin and Yang means possessing Blood and Qi; Blood and Qi are the foundation of the human body. Why is Blood called Ying (Nutritive Qi)? Because Ying circulates within the vessels, signifying nourishment. Why is Qi called Wei (Defensive Qi)? Because Wei circulates outside the vessels, signifying protection. However, do Ying and Wei not have a source? It is said: Humans obtain Grain Qi from the Stomach. The Stomach is the sea of water and grain, irrigating the meridians, nurturing the bones, and providing Qi to the Zang-Fu organs. Thus, the clear part becomes Ying, and the turbid part becomes Wei. Ying and Wei circulate continuously without stopping, traversing the vessels fifty times in one day and night, reconvening at the Lung orifice at dawn. This is what is meant by Yin and Yang interconnecting like a circle without end; these two Qi types always accompany each other and never separate. As long as Ying and Wei flow smoothly, what disease could there be? Once obstructed, hundreds of diseases arise from this.
Qi-induced ailments manifest as alternating chills and fever, and emotions such as anger, joy, worry, and sorrow; they accumulate into masses, hernias, jia (soft masses), zheng (hard masses), and pi (lumps). Upward, they cause dizziness; in the middle, they cause the five Ge (diaphragmatic syndromes); downward, they cause moving Qi in the umbilical region, panting, or belching. Accumulation leads to abdominal fullness, reversal leads to cold feet. All these are caused by Qi. Blood-induced disorders include hematemesis and epistaxis when flowing recklessly, and consumptive disease when depleted. If blood stasis accumulates in the upper body, the person forgets; if it accumulates in the lower body, the person becomes manic. Encountering cold causes sinews to lack nourishment and become spasmodic; accompanying heat causes internal toxin stagnation and jaundice. Affecting urination, it becomes Lin syndrome (dysuria); affecting defecation, it becomes Chang Feng (intestinal wind/bloody stool). In women, menstruation may advance or retreat, with leakage or sudden heavy bleeding, presenting various pathologies. All these are caused by Blood.
Blood is likened to water, and Qi to wind; wind moving on water illustrates the relationship between Qi and Blood. Qi is the commander of Blood; where Qi moves, Blood moves; where Qi stops, Blood stops; where Qi is warm, Blood flows smoothly; where Qi is cold, Blood coagulates. If Qi fails to move for even an instant, Blood fails to flow for that same instant. Diseases originating in Blood can still be guided to their root by regulating Qi. If focusing only on Qi, what benefit does merely regulating Blood bring? Therefore, in regulating the body, regulating Qi is primary, and regulating Blood is secondary, reflecting the principle of prioritizing Yang over Yin. However, if blood败淤 (stagnant blood) blocks the meridians, the pathways of Qi will inevitably be obstructed. In such cases, one must assess priority and decisively remove the blood stasis. As the classics state, "remove the blood first, then regulate," but one must also understand flexibility.
Regulating Qi formulas can often benefit Blood regulation as well, whereas Blood-regulating formulas may conflict with Qi regulation. Herbs such as Muxiang (Aucklandiae Radix), Guongui (Cinnamomi Cortex), Xixin (Asari Radix et Rhizoma), Houpo (Magnoliae Officinalis Cortex), Wuyao (Linderae Radix), Xiangfu (Cyperi Rhizoma), Ezhu (Curcumae Rhizoma), and Sanleng (Sparganii Rhizoma) can treat both Qi and Blood disorders. Regarding Danggui (Angelicae Sinensis Radix) and Dihuang (Rehmanniae Radix), none surpass them for treating Blood disorders. However, their nature is cloying and stagnant, often impairing Stomach Qi. Once Stomach Qi is deficient, the Qi of the Zang-Fu organs also weakens. Skilled practitioners adjust dosages and add adjuvants. (Generally, in treating disease, one must understand the root and branch. For example, if vomiting of phlegm-saliva and poor appetite due to Stomach deficiency lead to fever, using cooling agents to reduce fever will further weaken Stomach Qi, making the fever persist. One must prioritize strengthening the Stomach and stopping vomiting; the fever will subside naturally. Even if the fever persists, once Stomach Qi is restored, cooling agents can be administered. Similarly, in severe febrile disease from Cold Damage, if repeated use of cooling and purgative agents fails to resolve the fever, simply harmonizing and regulating Stomach Qi will resolve the issue.)
Although it is true that the Heart is the master of Blood, the Liver is the storehouse of Blood, the Lung is the master of Qi, and the Kidney is the storehouse of Qi, learners who know only that Blood originates from the Heart but not that it is stored in the Liver, or that Qi originates from the Lung but not that it is stored in the Kidney, will apply medicines ambiguously, going astray. For instance, in bloody dysentery, if one uses Wu Ling San (Five-Ingredient Powder with Poria) and Dongchong Xiacao (Ophiocordyceps) to promote Heart Qi, and Radix Euphorbiae Lathyris (Baidu) and Rhei Radix et Rhizoma (Dahuang) to purge accumulation, pain may persist because the Blood's storage site lacks nourishment. One must adjuvant with Chuanxiong (Ligustici Chuanxiong Rhizoma) or Xionggui Tang (Angelica and Ligusticum Decoction) to stop the pain. In asthma and cough with wheezing, if one uses Shengjiang (Zingiberis Rhizoma), Juhong (Citri Reticulatae Pericarpium), Zhike (Aurantii Fructus Immaturus), Jiegeng (Platycodonis Radix), Ziye (Perillae Folium), and Rougui (Cinnamomi Ramulus) to regulate Qi, and Tian Nanxing (Arisaematis Rhizoma Preparatum), Banxia (Pinelliae Rhizoma), and Xixin to resolve phlegm, but Qi fails to descend, it is because the Qi's storage site cannot grasp it. One must adjuvant with Buguzhi (Psoraleae Fructus) or Anshen Wan (Calming Kidney Pill) to return Qi to its origin. Disease has root and branch; treatment has sequence. Grasping the main thread allows the details to unfold. Alas! This is the crucial method passed down from heart to heart. Based on experience, how dare I not share this with fellow health-preservers? (The classics state: The Moving Qi in the Kidney region is the root of the Zang-Fu organs, the source of the twelve meridians, the gate of respiration, and the origin of vital energy.)