生生子曰∶余尝称宋儒谓为人子不可不知医为知言已，观《韩氏医通》，益证斯言为匪欺也。韩飞
霞为亲习医，而余泽遍物，阅其集方楷当，而修制合宜，其投剂多奇中，有以哉！余惧其术没没也，用
采其
论药数款附于集，令后人识有韩飞霞云。
飞霞子曰∶天地万物，气成形也。不位不育，病之时也。人之养气践形而致中和者，医之道也。夫医
而至于针砭药饵，第二义矣。《易》无妄九五曰∶“无妄之疾，勿药有喜。”孔子曰∶“无妄之药，不可
试也。”此最上义也。得医之最上义者，气之冲，神之化，皆此身之真息以踵也。卢扁指竖子，华佗剖肠
腑，白玉蟾呵臀痈，药饵云乎哉，针砭云乎哉？！
风土异宜，自然气隔，古分南北二政，自今舆图，以河界南北，而江之东，关之西，可类从矣。南北云
者，阴阳之轨，四方之毂，八风之辐辏也。
人之禀赋，三天两地，一气流行而已。气失其平之谓疾，疾甚之谓病，三才相因之谓机，机动之谓时。
《阴符经》曰∶天发杀机，移星易宿。地发杀机，龙蛇起陆。人发杀机，天地反复。又曰∶食其时，百骸理；
动其机，万化安。又曰∶三才既宜，三盗既安。呜呼！此可以契医之三昧矣乎。
医之理，可比《周易》，针砭药饵，即卜筮法也。丹溪云∶冷生气，高阳生之谬言。予谓冷生气，
是复卦HT 。热生风，是 卦HT 。即天根月窟之化机，《内经》所谓“亢则害，承乃制”者也。故王安
道论曰∶易也者，造化之不可常者也，惟其不可常，故神化莫能测。《易》曰∶“一阴一阳之谓道，阴
阳不测之谓神”。世之攻医卜而自小焉者何也？！
生生子说：我曾经称赞宋代儒者所说的“作为子女不可不懂医学”是至理名言，看了《韩氏医通》后，更加证实这句话并非虚言。韩飞霞为了侍奉双亲而研习医术，他的恩泽惠及万物，查看他编纂的方剂规范得当，炮制方法适宜，他用药大多能奇效命中，这是有原因的！我担心他的医术会湮没无闻，因此选取他论述药物的几条内容附在文集之后，让后人知道还有韩飞霞这个人。
飞霞子说：天地间的万事万物，都是由气凝聚而成形的。如果不处于正确的位置或不进行培育，就是疾病产生的时候。人通过修养正气、践行形体以达到中和的状态，这就是医学的道理。至于使用针灸和药物，不过是第二义（次要的手段）了。《易经》无妄卦九五爻辞说：“没有妄念的疾病，不吃药也会有喜兆。”孔子说：“无妄之药，不可以尝试。”这是最高深的道理。得到医学最高深道理的人，气的冲和、神的化育，都依靠这身体中真正的呼吸（真息）到达脚后跟（踵，指气息深沉稳固）。卢扁指着小孩骂他是竖子，华佗剖开肠腑，白玉蟾呵斥治疗臀部痈肿，难道仅仅是靠药物和针灸吗？！
风土条件不同，自然之气相互隔绝，古代分为南北两种政令（气候/医疗原则），从现在的地图来看，以黄河为界划分南北，那么江东、关西的情况也可以类推了。所谓南北，是阴阳运行的轨道，四方交通的中心，八方之风汇聚的地方。
人的禀赋，遵循天三地二的规律，只是一股气的流行罢了。气失去平衡叫做疾，疾加重叫做病，天、地、人三才相互感应叫做机，机动的时刻叫做时。《阴符经》说：天发出杀机，星辰移位；地发出杀机，龙蛇从陆地兴起；人发出杀机，天地翻转。又说：饮食顺应时节，全身骨骼经络得以调理；行动顺应时机，万物变化得以安宁。又说：三才适宜，三盗（指自然界中相互制约的因素）安定。唉！这可以契合医学的奥妙了吧。
医学的道理，可以比作《周易》，针灸和药物，就像占卜的方法一样。朱丹溪说：“冷产生气”，是高阳生的谬论。我认为，“冷产生气”对应的是复卦（一阳生于五阴之下）。“热生风”对应的是姤卦（一阴生于五阳之下）。这就是天根月窟的变化机理，《内经》所说的“亢盛则有害，承袭制约才能平衡”的道理。所以王安道论述说：易，是造化中不可恒常的东西，正因为不可恒常，所以神妙的变化无法预测。《易经》说：“一阴一阳交替运行叫做道，阴阳变化莫测叫做神。”世上那些攻击医学和占卜并自视甚低的人为什么呢？！
Shengshengzi said: I once praised the Song Confucians' statement that "a son must not be ignorant of medicine" as a profound truth. After reading *Han Shi Yi Tong* (Han's Medical Communications), I further verified that this saying is not false. Han Feixia studied medicine to serve his parents, and his benevolence extended to all things. Reviewing his collected prescriptions, they were standardized and appropriate in preparation; his administration of medicines often achieved miraculous results. There must be reasons for this! Fearing that his skills would fade into obscurity, I selected several of his discussions on herbs and appended them to the collection, so that future generations might know of Han Feixia.
Feixiazi said: All things in heaven and earth are formed by Qi (vital energy). When they do not occupy their proper positions or undergo cultivation, disease arises. For humans, cultivating Qi and practicing the form to achieve Zhonghe (the Mean and Harmony) constitutes the Way of Medicine. As for acupuncture and moxibustion (Zhenjiu) and herbal medicines (Yaowu), these are secondary means. The Hexagram Wuwang (Innocence) in the *I Ching* (Book of Changes), line 9-5, states: "Diseases arising from innocence need no medicine; there will be good fortune." Confucius said: "Medicines for innocent ailments should not be tried." This represents the highest principle. Those who grasp the highest principle of medicine understand that the flow of Qi and the transformation of Shen (Spirit) rely on the body's true breath (Zhenxi) reaching the heels (Zhong). Did Lu Bian merely scold a child? Did Hua Tuo only dissect intestines? Did Bai Yuchan merely blow on a buttock abscess? Was it solely through herbs and acupuncture?!
Climatic and geographical conditions vary, causing natural Qi to be isolated. In ancient times, governance was divided into northern and southern regimes. Based on modern maps, with the Yellow River serving as the boundary between north and south, the situations east of the Yangtze and west of the passes can be inferred analogously. By "north and south," we refer to the tracks of Yin and Yang, the hub of the four directions, and the convergence of the Eight Winds (Bafeng).
Human endowment follows the pattern of Heaven being three and Earth being two, consisting merely of the circulation of one Qi. When Qi loses its balance, it is called Ji (minor illness); when Ji becomes severe, it is called Bing (disease). When Heaven, Earth, and Humanity interact, it is called Ji (mechanism/opportunity); when this mechanism moves, it is called Shi (timing). The *Yinfu Jing* (Scripture of the Hidden Talisman) states: "When Heaven issues its killing intent, stars shift and constellations change. When Earth issues its killing intent, dragons and snakes rise from the land. When Humans issue their killing intent, Heaven and Earth overturn." It also says: "Eat according to the season, and the hundred bones will be regulated; move according to the opportunity, and ten thousand transformations will be at peace." It further says: "When the Three Powers are suitable, and the Three Thieves (natural forces) are at rest." Alas! Can this not correspond to the profound essence of medicine?
The principles of medicine can be compared to the *I Ching*; acupuncture, moxibustion, and herbal medicine are akin to divination methods. Zhu Danxi claimed that "cold generates Qi," which Gaoyang Sheng considered a fallacy. I argue that "cold generating Qi" corresponds to the Fu Hexagram (Return, where one Yang line emerges from five Yin lines). "Heat generating wind" corresponds to the Gou Hexagram (Coming to Meet, where one Yin line emerges from five Yang lines). These represent the transformative mechanisms of the "root of heaven and cave of the moon," what the *Neijing* (Inner Canon) refers to as "when extremity occurs, harm results; only through succession and restraint is balance maintained." Therefore, Wang Andao argued: The Yi (Changes) represents the unpredictability of creation. Precisely because it is unpredictable, its divine transformations cannot be measured. The *I Ching* states: "One Yin and one Yang is called the Dao; the unfathomable nature of Yin and Yang is called Shen (Spirit)." Why do people today disparage both medicine and divination while belittling themselves?!