《方盛衰论篇》曰∶形弱气虚，死。（中外俱不足也。）形气有余，脉气不足，死。（脏衰，故脉不足
也。）脉气有余，形气不足，生。（脏盛，故脉气有余。）是以诊有大方，坐起有常，（坐起有常，则息力调
适，故诊之方法，必先用之。）出入有行，以转神明。（言所以贵坐起有常者何？以出入行运，皆神明随转也。）
必清必静，上观下观，司八正邪，别五中部，按脉动静。（上观，谓气色；下观，谓形气也。八正，谓八节
之正候。五中，谓五脏之部分。然后按寸尺之动静，而定死生矣。）
夫人何以生？生于火也。人生于寅，寅者火也。火，阳之体也。造化以阳为生之根，
人生以火为命之门。儒者曰∶天开于水，子为元。医者曰∶人生于水，肾为元。孰知子
为阳初也，肾为火脏也。阴生于阳，故水与火为对名，而火不与水为对体。其与水为对
者，后天之火，离火也；其不与水为对者，先天之火，干火也。夫干，阳之纯也；夫阳，
火之主也；夫水，火之原也。后天之火有形，而先天者无形。有形之火，水之所克；无
形之火，水之所生。然取水者，迎月之光，而不迎其魄。何也？魄，阴也，而光借于日
则阳也，水不生于水而生于火明矣。是故土蒸而润，肤燠而泽，酿醅而溢，釜炊而汗，丹
砂、硫黄之所韫而汤也。水之生于火也益信。火生于水，亦还藏于水。其藏于水也，其
象在坎，一阳陷于二阴之中，而命门立焉。盖火也，而肾水寄之矣。其生乎生也，其象
在干，纯阳立于离卦之先，左旋而坎水出焉，右旋而兑水纳焉。盖水也，而阴阳之火则
分而寄之矣。此所谓后天中之先天也。阳生阴寄，运于三焦，水升火降，所谓既济，故
养生莫先于养火。此先天之火者，非第火也，人之所以立命也，故生人之本全在乎斯。奈
近世之养生者，并不究其由来，惟知气血，则曰气阳血阴；惟知脏腑，则曰脏阴腑阳。即
知水火者，不过离心、坎肾而已。孰知气血更有气血之根，阴阳更有真阴真阳之所，水
火更有真水真火之原也。凡暴病而卒死，绝处而得生者，皆在乎根本真处得之，非泛泛
在乎气血间也。奈何仅以气血为阴阳，阴阳为气血，而以水火为心肾，故用四物汤以补
血调阴，四君汤以补气调阳，坎离丸以调心肾水火，而其真阴真阳、真水真火，其为气
血之根者，反不郑重及之。其用药调理，无非敷衍气血而已，即调水火者，无非辛温苦
寒，犹植树者徒在枝叶修饰为事，而不及乎根本，岂有大补哉！故吾学人，能明水火为
气血之根，水火为真阴真阳之所。芎、归辛窜，仅可调荣，难补真阴真水；苓、术、甘
草，仅可调卫，难补真阳真火；即炮姜、炙草，仅可温中，难到肾经。其为水火真阴真
阳之宝者，惟仲景八味而已。故不重真阴真阳而欲求生者，凡四君、四物以补真阳真阴
者，并不达水火立命之本，真阴真阳至理者也。昔人云∶人受先人之体，有八尺之躯，而
不知医事，所谓游魂耳！虽有忠孝之心，慈惠之性，君父危困，赤子涂地，无以济之。此
先贤精思极论，尽其理也。
《方盛衰论篇》说：形体虚弱且气虚，会死亡。（这是因为表里内外都亏虚不足。）形体和气看似有余，但脉气不足，也会死亡。（这是因为脏腑衰败，所以脉象无力。）脉气有余，而形体和气不足，却能生存。（这是因为脏腑功能旺盛，所以脉气充盛。）因此诊断有大的法则，坐卧起居有常规。（坐卧起居有规律，气息力量就会调和适宜，所以诊断的方法，必定先运用这一条。）出入行止有常态，以此来运转神明。（为什么说重视坐卧起居有规律呢？因为人的出入行止运化，都是随着神明的转动而进行的。）必须保持清静，上观面色气色，下观形体气机，观察八节正气的邪正变化，辨别五脏所属的部位，按压脉搏察其动静。（“上观”，是指观察气色；“下观”，是指观察形气。所谓“八正”，是指八个节气的气候特征。所谓“五中”，是指五脏在体表的对应部位。然后按压寸口尺部的脉搏动静，来判定生死。）
人为什么能生存？是因为生于火。人受命于寅时（或指生命起始），寅属火。火，是阳的实体。造化以阳作为生命的根本，人以火作为性命的大门。儒家学者说：天开于水，子时为一元之始。医家说：人生于水，肾为元气之本。谁又知道子时是阳气初生之时，肾其实是藏火的脏器呢？阴生于阳，所以水和火是对称的名称，但火并不与水构成对等的实体。与水构成对等关系的是后天的火，即离火；不与水构成对等关系的是先天的火，即乾火。乾，是纯阳；阳，是火的主宰；水，是火的源头。后天的火是有形的，而先天的火是无形的。有形的火，是被水所克制的；无形的火，是由水所生成的。然而取水的时候，是迎接月光，而不是迎接月魄。为什么呢？魄属于阴，而光借由太阳才成为阳，这说明水不是生于水而是生于火，这是很明显的。所以土壤受热蒸腾而湿润，皮肤温暖而有光泽，酒酿发酵而溢出，锅釜炊煮而出汗，丹砂、硫黄蕴藏其中化为汤液。水从火中产生的道理更加令人信服。火生于水，同时也隐藏在水中。它隐藏在水中的象，体现在坎卦，一阳陷于二阴之中，命门由此确立。这虽然是火，却寄居于肾水之中。它显现于生成的象，体现在乾卦，纯阳立于离卦之前，向左旋转则坎水生出，向右旋转则兑水纳入。这虽然是水，但阴阳之火却分别寄居其中。这就是所谓的后天之中的先天。阳生阴寄，运行于三焦，水升火降，这就是既济卦的状态，所以养生没有比养火更重要的了。这种先天的火，不仅仅是火，是人赖以立命的根本，所以人的生命本源完全在于此。无奈近世搞养生的人，根本不探究其由来，只知道气血，就说气为阳血为阴；只知道脏腑，就说脏为阴腑为阳。即使知道水火，也不过局限于心和肾而已。谁又知道气血更有气血的根本，阴阳更有真阴真阳的处所，水火更有真水真火的源头呢。凡是突发疾病突然死亡的，或者在绝境中得以复生的，都是因为抓住了根本真元之处，而不是泛泛地在气血之间打转。奈何人们仅仅把气血当作阴阳，把阴阳当作气血，把水火当作心肾，所以用四物汤来补血调阴，用四君汤来补气调阳，用坎离丸来调理心肾水火，而对于作为气血根本的真阴真阳、真水真火，反而不郑重对待。他们用药调理，无非是敷衍气血罢了，即使调理水火，无非也是辛温苦寒的药物，就像种树的人只在枝叶修饰上下功夫，而不顾及根本，哪里会有大补的效果呢！所以我求学之人，如果能明白水火是气血的根本，水火是真阴真阳的处所。川芎、当归辛散走窜，只能调和营血，难以补益真阴真水；茯苓、白术、甘草，只能调和卫气，难以补益真阳真火；即使是炮姜、炙甘草，也只能温中，难以到达肾经。真正作为水火真阴真阳宝物的，只有张仲景的八味丸。所以如果不重视真阴真阳而想求得生存，凡是用四君、四物来补真阳真阴的，都不通达水火立命的根本，也不懂真阴真阳的至理。古人说：人承受了祖先的身体，拥有八尺之躯，却不知道医学道理，这叫做游魂！虽然有心怀忠孝之心，慈惠之性，但当君主父亲危难困苦，婴儿跌入泥地时，却无法救助他们。这是先贤深思极论，穷尽事理的话。
The *Chapter on the Similarity and Dissimilarity of Patterns* states: When the physical form is weak and Qi is deficient, death ensues. (This indicates insufficiency both internally and externally.) When the physical form and Qi appear abundant, but the pulse Qi is insufficient, death ensues. (This is due to the decline of the Zang organs, hence the insufficiency in the pulse.) When the pulse Qi is abundant, but the physical form and Qi are insufficient, life is maintained. (This is because the Zang organs are vigorous, hence the abundance of pulse Qi.) Therefore, diagnosis has its great principles; sitting and rising have their regularities. (Regular sitting and rising ensure that breath and strength are harmonious and appropriate, thus this must be applied first as a method of diagnosis.) Entering and exiting have their routines, thereby transforming and illuminating the Shen (Spirit). (Why is it emphasized that sitting and rising must be regular? Because entering, exiting, and movement are all guided by the turning of the Shen.) One must be clear and quiet, observing above and below, monitoring the pathogens of the Eight Regularities (Ba Zheng), distinguishing the regions of the Five Zang, and pressing the pulse to perceive its dynamics. ("Observing above" refers to inspecting the complexion and Qi color; "observing below" refers to inspecting the physical form and Qi. The "Eight Regularities" refer to the climatic characteristics of the eight solar terms. The "Five Zang regions" refer to the corresponding areas of the Five Zang organs on the body surface. Then, by pressing the dynamic changes at the Cun and Chi positions of the pulse, one determines life and death.)
Why does man live? He lives through Fire. Man originates from Yin (the third Earthly Branch, associated with early morning and the beginning of Yang), and Yin corresponds to Fire. Fire is the substance of Yang. Creation takes Yang as the root of life, and man takes Fire as the gate of destiny. Confucian scholars say: Heaven opened through Water, and Zi (the first Earthly Branch) is the origin. Physicians say: Man is born from Water, and the Kidney is the root of Yuan Qi. Who realizes that Zi represents the initial emergence of Yang, and the Kidney is actually the organ containing Fire? Yin is born from Yang; therefore, Water and Fire are paired names, but Fire does not constitute a paired entity with Water. What pairs with Water is the Post-Heaven Fire, namely Li Fire; what does not pair with Water is the Pre-Heaven Fire, namely Qian Fire. Qian is pure Yang; Yang is the master of Fire; Water is the source of Fire. Post-Heaven Fire has form, whereas Pre-Heaven Fire is formless. Formless Fire is generated by Water, while Form Fire is controlled by Water. However, when drawing water, one welcomes the light of the moon, not its dark side (Po). Why? Po belongs to Yin, while Light becomes Yang only by borrowing from the Sun. Thus, it is clear that Water is not born from Water but from Fire. Consequently, soil steams and becomes moist, skin feels warm and lustrous, fermented wine overflows, cooking pots sweat, and Cinnabar (Cinnabaris) and Sulfur transform into liquid within. This further confirms that Water is born from Fire. Fire is born from Water and also hides within Water. Its manifestation hiding in Water is represented by the Kan trigram, where one Yang line is trapped between two Yin lines, establishing the Mingmen (Gate of Life). Although it is Fire, it resides within Kidney Water. Its manifestation in generation is represented by the Qian trigram, where pure Yang stands before the Li trigram; rotating left, Kan Water emerges; rotating right, Dui Water is absorbed. Although it is Water, the Fire of Yin and Yang is distributed and housed within it. This is referred to as the Pre-Heaven within the Post-Heaven. Yang generates, Yin houses, they operate through the Sanjiao (Triple Burner), Water ascends and Fire descends, which is the state of Ji Ji (Already Fording). Therefore, in health preservation, nothing is more important than nourishing Fire. This Pre-Heaven Fire is not merely Fire; it is that by which man establishes his life. Thus, the root of human life lies entirely here. Alas, modern practitioners of health preservation do not investigate its origin; they only know Qi and Blood, stating that Qi is Yang and Blood is Yin; they only know the Zang-Fu, stating that Zang organs are Yin and Fu organs are Yang. Even those who understand Water and Fire limit themselves to the Heart and Kidney. Who realizes that Qi and Blood have their own roots, Yin and Yang have their true locations of True Yin and True Yang, and Water and Fire have their original sources of True Water and True Fire? Cases of sudden illness leading to abrupt death, or survival from desperate situations, all depend on grasping the root and true essence, not merely dealing with superficial Qi and Blood. How can people reduce Qi and Blood to Yin and Yang, and Yin and Yang to Qi and Blood, and Water and Fire to the Heart and Kidney? Thus, they use Si Wu Tang (Four Substances Decoction) to tonify Blood and regulate Yin, Si Jun Zi Tang (Four Gentlemen Decoction) to tonify Qi and regulate Yang, and Kan Li Wan (Kan-Li Pill) to regulate the Water and Fire of the Heart and Kidney, yet they fail to pay serious attention to the True Yin and True Yang, True Water and True Fire, which are the roots of Qi and Blood. Their medication and regulation are merely perfunctory treatments of Qi and Blood. Even when regulating Water and Fire, they rely solely on acrid-warm and bitter-cold herbs, much like a tree planter who only prunes branches and leaves without attending to the roots—how can there be substantial tonification? Therefore, my students should understand that Water and Fire are the roots of Qi and Blood, and the abodes of True Yin and True Yang. Xiong Gui (Chuanxiong Rhizome and Angelicae Sinensis Radix) are acrid and penetrating; they can only harmonize Ying (Nutritive) Qi but cannot tonify True Yin and True Water. Ling Zhu Gan Cao (Poria, Atractylodis Macrocephalae Rhizoma, and Glycyrrhizae Radix et Rhizoma Praeparata cum Melle) can only harmonize Wei (Defensive) Qi but cannot tonify True Yang and True Fire. Even Pao Jiang (Prepared Zingiberis Rhizoma) and Zhi Gan Cao (Honey-fried Glycyrrhizae Radix et Rhizoma) can only warm the Middle Jiao but cannot reach the Kidney meridian. The true treasure for the True Yin and True Yang of Water and Fire is none other than Zhang Zhongjing's Ba Wei Di Huang Wan (Eight-Ingredient Rehmannia Root Pill). Therefore, anyone seeking longevity without valuing True Yin and True Yang, and attempting to tonify them with Si Jun Zi Tang and Si Wu Tang, fails to grasp the fundamental principle of establishing life through Water and Fire and the profound truth of True Yin and True Yang. As the ancients said: "Man inherits the body of his ancestors, possessing an eight-chi stature, yet if he does not understand medical affairs, he is but a wandering soul! Even if he possesses a heart of loyalty and filial piety, and a nature of kindness and compassion, when his ruler or father faces danger and distress, or when infants fall into the mud, he will be unable to save them." These are the profound thoughts and extreme arguments of former sages, exhausting the principles of the matter.