富贵之家，衣食有余，生子常夭；贫贱之家，衣食不足，生子常坚者，何故？盖贫
家之子，不能纵欲，虽拂意而不敢怒，富家之子，得纵其欲，稍触便怒，怒多肝病多，
肝木乘脾之患始矣。是以贫家之育虽薄，而成全反胜于富家，其暗合育子之理有四∶薄
衣淡食少欲寡怒，一也；无财少药不为庸医所误，二也；在母腹中，劳役不息气血动
用，筋骨坚实，三也；母既劳役，胞络转运，多易生产，胎病稀少，四也。谚云∶见
哭即歌，不哭必偻罗。言虽鄙而切当，岂知啼哭者，小儿所以散惊泄热，去风除寒，化
食行气之端也，故渔户人家，生子必多，筋骨坚实，盖由母寒子寒，母热子热，在胎之
时，风霜暑热先已备尝，出胎之后，肌肉苍浓，筋骨坚持，邪不能袭。富贵之家，丰衣
美食，肢体脏腑，无不娇嫩，先天既禀柔脆，后天从加饱暖太过，外感内伤接踵为如
甲药消磨，其困益增，譬如阴地草木，不见风日，何能秀郁耶，纵得成人，一生多病况
藜藿则肠胃坚浓，小饮则元精不淆，多忧则神气掌敛，寡欲则淫毒鲜少，而膏粱者，俱
不能及也。
谚云∶秀才学医，如菜作齑。以其明于理，而易过于医，医与儒皆不外乎一理也
然运用枢机，主宰一身者，皆心也，故古圣贤，养心正心明心，千言万语谆谆，独重乎
心，以心为主，而医家亦以心为君主之官也。独赵氏一书，强引《内经》“十二官危”
之一语，反复立论，独尊命门以为君主，其历陈气血之根，生死之关，生人之本。却病
之原，真假之象阐发殆尽，诚有功于医学人不鲜矣。但古圣贤俱以心为主，赵氏独尊命
门为君主，而欲外乎心，医与儒竟二途矣。鄙见于此，不无窃有议焉。盖古圣贤，以心
为主者，以修身立行起见也。赵氏以命门为主者，以尊生立命起见也，此正赵氏之济世
一片苦心，强引之而主之，盖人为万物之灵者，伏此心也。故《经》曰∶君主之官，神
明出焉。但肾主智，心主思，心之气根于肾也。心知将来，肾脏已往，不失神明闲脏之
职也。卧以入阴，心之神通于肾也，离属阴而配水，火属阳而配水，然水生于金，能复
润母燥，火生于木，反能害母形，故易以离人为兵戈，火上有水为既济，水在火下为未
济，明其水火不可相离，阴阳互为其根也，递相济养，是谓和平，摄处稍偏，灾害立
至。故夫人生于天地万物，统不外乎阴阳，水火者，阴阳之迹也。偏尚不可，敢孰为之
轻，孰为之重乎，且觉悟庶类，聪知聪明者，皆心也，肾能之乎，故《经》曰∶心为
君主之官，信不谬矣。况相火之动，多由乎君火，相字之义，更不虚也，但心之能神，
若无真阴上奉，其能之乎，犹之虽圣明在上，而必以民为邦本也。由此观之，则心为
言主，而肾为之根，尊卑之义昭然。但利害之机，实休戚相关见，且无情之草木其花叶
荣茂，必赖乎根本培固而始能，况人禀气血有情，五行具伐之体，可罔顾天一生水，地
二生火之义存焉。
富贵人家，衣食丰足有余，但孩子常因夭折而难以抚养；贫贱人家，衣食匮乏不足，但孩子却往往身体强健。这是什么原因呢？大概是因为贫苦人家的孩子，不能放纵欲望，即使遇到不顺心的事也不敢发怒；而富贵人家的孩子，能够放纵欲望，稍微遇到刺激就容易发怒。怒气多则易患肝病，导致肝木克制脾土的病患由此产生。因此，贫苦人家虽然养育条件简陋，但孩子反而比富贵人家的孩子更容易健康成长，这暗合了养育孩子的道理有四点：衣着单薄、饮食清淡、欲望少、怒气少，这是第一点；没有钱财、很少用药，因而不会被庸医误治，这是第二点；在母腹中时，母亲劳作不息，气血运行活跃，使得胎儿筋骨坚实，这是第三点；母亲经常劳作，胞络运转通畅，生产较为容易，胎儿患病稀少，这是第四点。谚语说：“看见哭就唱歌（指孩子哭闹是好事），不哭必定佝偻罗锅。”话虽粗俗但很恰当，哪里知道啼哭，正是小儿用来发散惊悸、宣泄热邪、祛除风寒、消化食物、运行气机的开端啊。所以渔户人家，生孩子必然多，且筋骨坚实，这是因为母亲受寒孩子也受寒，母亲受热孩子也受热，在胎内之时，风霜暑热等外界环境已经预先经历，出生后肌肉厚实，筋骨坚固，外邪无法侵袭。富贵人家，穿着华丽，美食充足，肢体脏腑无不娇嫩，先天禀赋既已柔弱脆弱，后天又过度饱暖，导致外感内伤接踵而至，加上药物消磨，病情更加严重。这就好比阴湿之地的草木，不见风日，怎么能茂盛繁茂呢？即使长大成人，一生也多病。况且吃粗粮野菜的人肠胃坚实浓密，少量饮酒则元气精髓不乱，多忧愁则神气收敛，欲望少则淫毒极少，而这些是吃精细膏粱厚味的人所不能及的。
谚语说：“秀才学医，如同将菜做成腌菜（意指容易掌握要领）。”因为秀才通晓事理，而在医学上容易出错，其实医学与儒学都不外乎同一个道理。然而，运用枢机、主宰一身的是心，所以古代的圣贤，注重养心、正心、明心，千言万语谆谆教导，唯独重视“心”，以心为主宰；而医家也将心视为君主之官。唯独赵献可的《医贯》一书，强行引用《内经》中“十二官危”的一句话，反复立论，唯独尊崇命门为君主，历陈气血的根本、生死的关隘、生育的本源、祛病的原由、真假的现象，阐发殆尽，确实对医学大有功劳，对人不鲜见其益处。但是古代圣贤都以心为主宰，赵氏唯独尊崇命门为君主，想要脱离心的范畴，那么医学与儒学竟然成了两条不同的路径了。我对此见解，不禁私下有所议论。大概古代圣贤以心为主，是从修身立德的角度出发；赵氏以命门为主，是从尊重生命、确立命数的角度出发，这正是赵氏济世救人的一片苦心，强行引用经典来支持他的观点。大概人作为万物之灵，伏藏于此心中。所以《内经》说：“君主之官，神明出焉。”但肾主智，心主思，心的气根源于肾。心能知晓未来，肾对应过去，不失神明和闲脏（调节脏腑）的职责。卧睡进入阴分，是心的神通与肾相通。离卦属阴而配水，坎卦属阳而配火（注：此处原文逻辑似有混淆或特定语境，通常离为火，坎为水，但依原文翻译），然而水生于金，能反过来滋润母的燥气；火生于木，反而能伤害母形，所以《易经》中以离人为兵戈，火上有水为既济卦，水在火下为未济卦，说明水火不可分离，阴阳互为根本，递相济养，这就叫作和平。稍微偏颇，灾害立刻到来。所以人生于天地万物之中，统摄不外乎阴阳，水火就是阴阳的表现形式。偏尚任何一方都不行，谁轻谁重呢？况且觉悟各类生物，聪明智慧者，都是心啊，肾能做到吗？所以《内经》说：“心为君主之官”，确实没有错误。何况相火的发动，多由君火引起，“相”字的含义，更不虚妄。只是心之所以能显神妙功能，如果没有真阴上奉，能行吗？就像虽然圣明在上，但必须以民为邦本一样。由此看来，心为言主（主宰），而肾为其根本，尊卑之义昭然若揭。但利害的关键，实在是休戚相关。况且无情的草木，其花叶荣茂，必须依赖根本培固才能做到，何况人禀赋气血是有情之物，具备五行形体，岂能不顾“天一生水，地二生火”的道理存在呢？
In wealthy families, where food and clothing are abundant, children often die young; in poor families, where food and clothing are insufficient, children are often robust. What is the reason? It is likely that children from poor families cannot indulge their desires and dare not get angry even when things go against them; whereas children from wealthy families can indulge their desires and get angry at the slightest provocation. Excessive anger leads to Liver diseases (Liver disorders), causing the pathology of Wood overacting on Earth (Liver wood overacting on Spleen earth). Therefore, although the rearing conditions for children in poor families are meager, they are often more successfully raised than those in wealthy families. This coincidentally aligns with four principles of child-rearing: wearing thin clothes, eating bland food, having few desires, and harboring little anger—this is the first point; having no wealth and using few medicines, thus avoiding misdiagnosis by incompetent physicians—this is the second point; during gestation, the mother’s continuous labor keeps Qi and Blood active, resulting in solid bones and sinews for the fetus—this is the third point; the mother’s labor facilitates the circulation of the Bao Luo (uterine collaterals), making childbirth easier and reducing fetal diseases—this is the fourth point. The proverb says, "Sing when you see crying; if there is no crying, there will be a hunchback." Although the words are vulgar, they are apt. Who knows that crying is the beginning for infants to dissipate fright, vent heat, dispel wind and cold, transform food, and move Qi. Thus, fishing families have many children who are robust and solid in bones and sinews. This is because if the mother is cold, the child is cold; if the mother is hot, the child is hot. During gestation, they have already experienced wind, frost, summer heat, and dryness. After birth, their muscles are thick and dense, and their bones and sinews are firm, so pathogenic factors cannot invade. In wealthy families, with fine clothes and delicious food, limbs and Zang-Fu organs are all delicate. Since the Prenatal Constitution (Xian Tian) is inherently soft and brittle, and Postnatal life involves excessive warmth and fullness, external invasions and internal injuries follow one after another. Combined with the depletion by drugs, their condition worsens. It is like plants in shady places that do not see wind or sunlight; how can they flourish? Even if they grow up, they suffer from illness throughout their lives. Moreover, those who eat coarse grains have strong and dense intestines and stomachs; drinking a little wine does not confuse Yuan Jing (Primordial Essence); worrying much causes Shen Qi (Spiritual Qi) to gather inward; having few desires means little Yin Du (sexual toxicity). These are things that those who consume rich and fatty foods cannot achieve.
The proverb says, "A scholar learning medicine is like turning vegetables into pickles." Because scholars understand principles but may easily make mistakes in medicine. Medicine and Confucianism both revolve around the same principle. However, what operates the pivot and governs the whole body is the Heart (Shen organ). Therefore, ancient sages emphasized nourishing, rectifying, and illuminating the Heart, teaching earnestly for thousands of words, focusing solely on the Heart as the master. Similarly, medical practitioners regard the Heart as the Official of the Monarch. Only Zhao Xianke’s book *Yi Guan* (Canon of Medicine) forcefully cites the phrase "the Twelve Officials are in danger" from the *Nei Jing* (Inner Canon), repeatedly arguing to exclusively revere the Ming Men (Gate of Life) as the Monarch. He elaborates exhaustively on the root of Qi and Blood, the pass of life and death, the origin of human generation, the source of curing disease, and the phenomena of true and false. This indeed benefits medicine greatly and is not insignificant to people. But since ancient sages all regarded the Heart as the master, Zhao’s exclusive reverence for the Ming Men as the Monarch seeks to separate it from the Heart, causing medicine and Confucianism to diverge into two paths. Regarding this view, I cannot help but privately disagree. Generally, ancient sages regarded the Heart as the master from the perspective of self-cultivation and moral conduct. Zhao regarded the Ming Men as the master from the perspective of respecting life and establishing destiny. This is precisely Zhao’s heartfelt intention to save the world. By forcing citations to support his view, he acknowledges that humans, as the spirit of all things, hide within this Heart. Thus, the *Jing* (Classic) states: "The Official of the Monarch, from whom Shen Ming (Spiritual Illumination) emerges." The Kidneys govern wisdom, and the Heart governs thought. The Qi root of the Heart lies in the Kidneys. The Heart perceives the future, while the Kidneys correspond to the past, fulfilling the duties of Shen Ming and regulating the Zang organs. When lying down to enter Yin, the spiritual connection of the Heart links with the Kidneys. Li (Fire trigram) belongs to Yin and pairs with Water; Kan (Water trigram) belongs to Yang and pairs with Fire (Note: Textual logic varies, translating literally). However, Water is born from Metal and can moisten the dryness of its mother; Fire is born from Wood but can harm the form of its mother. Hence, in the *I Ching*, Li represents warfare; Fire above Water is Ji Ji (After Completion); Water below Fire is Wei Ji (Before Completion). This clarifies that Water and Fire cannot be separated, and Yin and Yang are roots of each other. Mutual nourishment is called peace. Slight deviation leads to immediate disaster. Therefore, humans born in heaven and earth among all things are governed by Yin and Yang. Water and Fire are the traces of Yin and Yang. Bias towards either is unacceptable; who is light and who is heavy? Furthermore, awakening all beings, intelligence and wisdom belong to the Heart. Can the Kidneys do this? Thus, the *Jing* states: "The Heart is the Official of the Monarch," which is undoubtedly correct. Moreover, the movement of Ministerial Fire (Xiang Huo) mostly stems from Sovereign Fire (Jun Huo). The meaning of "Minister" is not empty. However, the Heart’s ability to manifest spirit requires the ascent of True Yin. Without it, can it function? Just as although the sage rules above, the people must be the foundation of the state. From this, we see that the Heart is the master, and the Kidneys are its root; the hierarchy is clear. But the mechanism of benefit and harm is closely related. Even emotionless plants require a solid root system to flourish in flowers and leaves. How much more so for humans, who possess Qi and Blood, are sentient, and have the form of the Five Elements? Can we ignore the principle of "Heaven generates One with Water, Earth generates Two with Fire"?