《医源》
提要 《医源》一卷，本书多发明经旨之言，较之《石氏医原》尤见精湛。间于疟痢两证，列论为尤详尽。如疟论大纲，疟脉辨，治疟大法，瘅疟论，论《内经》《金匮》温疟治法，疟母论，疟母问答，痢疾大纲，治痢大法，痢疾不可利小便辨，痢疾不可发汗辨等，各立专论。余如痰饮、虚劳、咳嗽，亦多发明。原题芬余氏著，不详其姓氏。前荷社友卢育和君录自同里萧衡先君藏本，又由时逸人君校正者。
《医源》序
《医源》一书为芬余氏遗著。尝闻吾友萧君衡先曰：余家宝是书，沿留三代，已百年于兹矣。先父介春氏以医名噪于仪征，凡四十余年，宿所根据者惟是而已。先祖吉林氏在清道光年间亦为仪邑名医之冠，声播一时，凡教授及门弟子全以是书为依归。又云：余先祖幼时得是书于某君，某君乃芬余氏之高足云云(萧君对育言时佚其姓名)。此乃萧君亲口对育所言也。育闻而羡之，因力请萧君假我一阅。蒙萧君当时取出，育乃得而见焉。惜苦时匆促，所得无多，而大义微言已略知梗概，去年春，与时君逸人赵君托莘同阅绍兴医报，知是社为保存国粹起见，搜罗先哲未刊之遗著。嗣后育之投稿也、订报也，于函中曾谈及是书，蒙裘吉生先生函催索阅书数至矣，育遂晤萧君而道及之，萧君亦欣然允诺，慨出是书。育重录一通，循其章法，仍其句读，明知辗转抄传，难免讹误，而匆匆驹隙，未遑细研究也。因托逸人君详加校正，今书既成矣，付梓将有日矣，爰不揣谫陋而为之序。曰，凡成一书，前辈毕一生之精力，其材其识远乎，尚矣!然不能冀后世之必传者，其故有数端焉。一以后人编订玉屑夹沙，一以录校非人，致多误会，一以木板易朽，鱼鲁难分。其最大之原因乃系夫著者精神之趋向，泥古者薄今，趋时者废古，宗丹溪者视温热如寇仇，信养葵者斥寒凉如蜂虿，故于十百千万之典籍求其允执厥中、不作偏倚之论者，实难其选。且地之习尚不同，人之性情各异，古册流传方沿所不能划一者此也(如《寿世保元》盛行于西川，《救偏琐言》盛行于北京之类)。今夫《医源》一书芬余氏著之，萧氏藏之，未尝不费生平之精力者也。育之重录，逸君之校正，报社之发刊，未尝不费一时之材力者也。然冀其信用社会，流传后世，尚未可必。吁！书籍之能流行也，岂非戛戛乎其难之哉。虽然是书论止四十八篇，而谈生理、谈病理、谈症治、谈药，头头是道，纤细无讹，且对于李东垣、朱丹溪、赵养葵，张景岳、喻嘉言诸家之论说多所辨正，洵足为国医学极有研究之价值者也。有识者试鉴阅之，方知育言为不瘳云。
民国八年菊月朔日育和氏序于北沙东城外容膝寄庐
校正《医源》序
洄溪老人曰：经学之不讲久矣。惟知溯流以寻源，源不得则中道而止，未尝有从源以及流也。不佞校正《医源》竣矣，不禁心有感焉。《医源》者，医学之源也。谓医学之源仅在夫是，岂其然乎！且生理、病理、症治、方法、药物诸科，各有天然范围之限制，若笼统混而言之，果为可耶说者谓市井乡间之间以医鸣者众矣，往往得一方，明一法，辄矜为枕秘，虽骨肉不相告。故业医者虽多而著书者甚鲜也，浅焉者无论已，等而上之叶天士、费伯雄、王九峰辈名高天下，声盛一时，其所遗著果何如也子独斤斤乎是，毋乃过矣，不佞有感斯意，遂缺者补之，讹者正之，字句文义之间略为修饰之。若其立论初意，未尝稍有移易也。承育和君来命，重加编订，加以批按，不佞以俗务羁縻，未遑细辨，而自惭学识浅陋，故敬谢不敏。附述于此，以志愧疚，呜呼！吾国医学一种，为理想之医学也，哲学之医学也，故注重天时也，阴阳也，五行也，八卦也，所谓形上之道迥非形下之器也。然以讲气化，谈神志则可，若症治方药诸项而全混乎，此恐多窒碍也。保存国粹，诸君其各慎之。不佞于是书中略见一斑，爰不辞而为之序，以就正于天下之有道云。
孔子纪元二千四百七十年夏历八月二十二日逸人氏识于江左之研究医事社
太极者，天理自然之道理，气象数之统名也。故天地者，太极之巨廓也。其间动静互根，五行顺布，无物不有，无时不然。其理则致中致和，其气则充塞縻间。人身者，一小太极之巨廓也。其中有精、有气、有精神，即其静而所生之阴也。气即其动，而所生之阳也。神即主宰，其动静之间而互根不息者也。以五行言，心肝为木火之一源，肺肾为金水之同宫，中宫脾土为之维持调护，此即其五行顺布也。理即其仁义礼智信之具于性者，气即其脏腑阴阳之充乎形者，与夫地宁有殊哉。然天地备太极之全体，而阴阳或有歉期，气数容有否泰，此天地囿于气质之偏而不能尽太极之道也。故自古调元赞化，帝王有裁，成辅相之责。人身备太极之中和，而或内耗其精，外劳其形，阴阳有偏胜之虞，水火无既济之用。故圣人补偏救弊，而岐黄操司命之权，然则圣人之治天下也，使之风雨时山不童泽不涸，人和年丰，天地自然之道无所歉缺矣。岐黄之治人身也，为之损有余补不足，阴阳和、气血平，不夭不折，而人身自然之道无所乖戾矣。古人云：不为良相，当为良医。盖其功用则一也。
女子二七男子一六说
经云，女子二七而天癸至，男子一六而精道通。余尝考之河图，而知此乃天地生成之数也。《易》曰：天一生水，地六成之，天三生木，地八成之。河图之外阴而内阳也。夫外阴而内阳者，女子也。方其幼时，天一天三之阳虽具，而地六地八之阴未盈，至二七则盈矣。生数立而成盈数，阳逐阴归而月事来矣，故二七者，八与六之数也。又曰：地二生火，天七成之，地四生金，天九成之，河图之外阳而内阴也。夫外阳而内阴者，男子也。方其幼时，地二地四之阴虽具，而天七天九之阳未充，至一六充矣。成数满而生行，阴随阳发而精始通矣。故一六者，七与九之数也。然则《内经》之言本河图生成之数也，益信矣。
观河图而测五脏病情说
病情莫外乎阴阳，而病证莫重乎五脏。五脏各具阴阳，阴阳别乎形气。余尝体诸河图，验之人身，而知病之及五脏者，有伤五脏之形体，有伤五脏之气体。形体伤者伤在后天，犹河图之成数坏也；气体伤者伤在先天，犹河图之生数坏也。以肾脏而言，腰股板重，两足跗肿，耳闭不能听声者，伤其天一之阳也。咽痛颐红，气急咯血，小水黄赤短涩者，伤其地六之阴也。其至阴痿不举，遗尿不禁，则天一之阳将尽，而地六之阳随之矣。强阳不倒，小水断流，则地六之阴将尽，而天一之阳随之矣。以心脏而论，惊悸怔忡，神呆气怯，盗汗不止者，伤其天七之阳也。烦躁健忘，舌强难言，善笑无休者，伤其地二之阴也。至于昏沉不语，汗出如珠如油，则天七之阳将尽，而地二之阴随之矣。脉促无神，狂言如见鬼状，则地二之阴将尽而天七之阴随之矣。以肝脏而论，筋脉拘挛，积聚募原，目盲不能远视，伤其天三之阳也。筋脉劲急，两胁胀满，头晕不能俯仰者，伤其地八之阴也。至于手足痿废，遍身青紫，则天三之阳捋尽而地八之阴随之矣。直视摇头，神魂飞越，则地八之阴将尽而天三之阳随之矣。以肺脏而言，少咳少嗽，自汗痰壅者，伤其天九之阳也。少咳少嗽，无汗虚喘者，伤其地四之阴也。甚至痰如蟹沫，声如雄鸭，则天九之阳将尽而地四之阴随之矣。肌肤甲圻，血如桃片，则地四之阴将尽而天九之阳随之矣。以脾脏而论，食而不饥，四肢痿软，五更溏泄者，伤其中五之阳也。食而易饥，四肢妄动，大便燥结者，伤其地十之阴也。甚至饮食不进，完谷不化，则中五之阳将尽而地十之阴随之矣。大肉尽脱，便如羊屎，则地十之阴将尽而中五之阳随之矣。以五脏之阴阳合河图生成之数，其见症有如此者。至于病情病证，数之可千，推之可万。有一脏见一二证者，有统诸脏而各见数证者，原非笔墨能尽，然举其要领，不过伤阴伤阳之两途而已。学者诚能体河图生成之至理，调五脏阴阳之偏胜，伤阳者补之以阳，伤阴者补之以阴，其于医也，思过半矣。
制方本于洛书说
人身之病万有不齐，治病之方不可胜纪。有以一方加减而分为数方者，有以数方增损而合为一方者，必先明制方之义，用方之机，然后可以千变万化，应用无穷。余尝玩洛书之象，穷其义，识其机，而知制方之不外乎是也。洛书之数，九一三七五为阳，二四六八十为阴。阳数用奇，阴数用偶。制方之数，君一臣二，君三臣五，属奇。君二臣四，君二臣六，属偶。奇制用阳，偶制用阴。阳居四正，其象光明，辛甘发散之所以为阳也；阴处四偶，其象幽暗，酸苦涌泄之所以为阴也。自洛书之上下观之，则为天地之法象。在上者，阳数多，阴数少。在下者，阳数少，阴数多。故上行之剂必以阳药为主而阴药佐之，奉乎天者亲上也。下行之剂必以阴药为主而阳药佐之，本乎地者亲下也。自洛书之左右观之，则为阴阳之道路。左之阴多于有，右之阳多于左，右之阴少于左，左之阳少于右。故左行之剂必于阴药之中发之，以阳始不滞于血也。右行之剂必于阳药之中濡之，以阴乃不散其气也。以洛书而统观之，则五十居中，一三七九之阳居外，二四六八之阴处偏。即《内经》谓调气之方，必别阴阳，定其中外，各守其乡之意。至于洛书备五行而布列九宫医方，具五味而分行九窍，洛书纵横不离五十医方，始终不外脾胃，洛书以五十居中而宰制八方医方，由脾胃而宣通十二经络。洛书有乘有除，乘则数进，除则数退，进退以五为主。方制有加有减，加则制大，减则制小，大小因脾胃为宗。宁静之剂取其养正，即洛书之对待则生也。劫夺之剂取其驱邪，即洛书之逆行则克也。洛书之数，上之九根于下之一，下之一生乎上之九，下之六根乎上之四，上之四生乎下之六，即此可悟金水同宫，上病治下，下病治上之机。左之三母乎右之七，右之七通乎左之三，左之八贯乎右之二，右之二通乎左之八，即此可悟木火一源，虚则补贯，实则泻子之义。医者诚能玩洛书之象而会其义，识其机，则千方万方可以自我而制，不必蹈古人之辙而已，与古人之方无不吻合矣。不然，虽以伊尹之七方，之才之十剂，仲景之一百十三，以及古人见闻之所志举之罗列于前，而不明生克乘除之理纵横变化之宜，适足以眩耳目、扰神明耳。
阴阳升降论
天地之道，阴阳而已矣。阴阳之理，升降而已矣。自开辟以至混沌，一大升降也。小儿一岁有一岁之升降，一日有一日之升降，人身之道亦然。以一岁言之，自冬至一阳生，以至芒种而此阳之升极也。自夏至一阴生，以至大雪此阴之降而极也。所谓一寒一暑，岁序行焉‘一岁之升降也，一日之内，子半而阳生，寅卯而日出于天阳之升也。午半而阴生，酉戌而日入于地阴之降也，所谓日往月来而晦明成焉。一日之升降也，考之先天，八卦自震而乾，为阴之升，由巽而坤，为阴之降。大圆图之自复而乾自垢而坤，无不若合符节。人与天地为一，少而壮，壮而老。一大升降也。小而日兴夜寐，一日之升降也。气出而呼，气入而吸，一息之升降也。昔古圣人先天而天，弗违后天而奉天时，其与天地之阴阳升降，无少差谬，故阴阳不能犯而寒暑莫能侵。至庸甫者流，外为风寒所逼，内为色欲所伤，一身之内，非阳伤则阴损，阳伤者不升，阴损者不降。不降不升而生生之机息矣。病之纷然杂出者，可胜道哉。神农氏出，悯人民夭枉，辨药性以夺造化微权，嗣后岐黄传《内经》，以及历代名医咸有著作，而其大要皆以辨药性之阴阳，以治人身之阴阳，察药性之升降，以调人身之升降而已。故经云：调气之方，必别阴阳。阴病治阳，阳病治阴。又云：阴胜则阳病，阳胜则阴病。又云：阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是为圣度。夫所谓调治阴阳而和之者，即其因病立方。高者抑之，下者举之，微者调之，其次平之，盛者夺之，寒热温凉，衰之以属，随其所利之大法也。故吾人业医，必先参天地之阴阳升降，了然于心目间，而后以药性之阴阳，治人身之阴阳，药性之升降，调人身之升降，则人身之阴阳升降自合于天地之阴阳升降矣。
辨赵氏人身一太极图说
太者，大也。极者，至也。太极者，大之至极而无以复加之谓也。大之至极者，体于天地，故曰天地一太极。大之至极者，体于人身，故曰人身一太极。然太极之所以为太极者，全在阴阳之下，离不杂处，见中和之妙。天地之所以为太极者，全在日月之运行，上显不息之功。人身之所以谓太极者，全在心肾之上下相交处，妙互根之用，濂溪周子实有见于周流太虚，莫非阴阳五行对待流行，故既列其图，复为之说，以指出天人一贯之道。无如世远年烟，羲皇心法不明，图象久成绝学，遂令性理一书所载五图不能无谬。养葵赵氏作《医贯》，大旨独揭出命门一义，反复发明，诚足以开聋起喷。惜乎所列诸图，犹仍其误，其第一图乃是一空图○，无阴阳无动静，则两仪四象八卦从何处面生其第二图◎（其中一半为黑）阴阳截分，左黑右白，中一空圈，意欲附会命门在两肾中间之说，而不知有对待儿。
脏腑体用相资说
《医源》
提要 《医源》一卷，本书多阐发经典医理之言，较之《石氏医原》更为精湛。其中关于疟疾和痢疾两证的论述尤为详尽。例如疟疾论的大纲、疟疾脉象辨析、治疗疟疾的基本原则、瘅疟（一种热盛伤阴的疟疾）论、论《黄帝内经》与《金匮要略》中温疟的治疗方法、疟母（疟疾日久形成的胁下肿块）论、疟母问答、痢疾大纲、治疗痢疾的基本原则、辨痢疾不可利小便、辨痢疾不可发汗等，均设立专篇论述。其余如痰饮、虚劳、咳嗽等病证，也多有所阐发。原题芬余氏著，不详其姓氏。此前由荷社社员卢育和君从同乡萧衡先先生家中收藏的版本抄录而来，又由时逸人君校正。
《医源》序
《医源》一书是芬余氏的遗著。曾听我的朋友萧衡先先生说：我家珍藏此书，流传了三代，至今已经一百年了。我的父亲介春先生以医术闻名于仪征，行医四十多年，所依据的只有这本书。我的祖父吉林氏在清朝道光年间也是仪征县名医之首，名声轰动一时，凡教授及门下的弟子全以这本书为依归。又说：我的先祖小时候从某位先生那里得到这本书，那位先生是芬余氏的高足云云（萧君对育和说这话时忘记了那位先生的姓名）。这是萧君亲口对我说的。我听了很羡慕，于是极力请求萧君借给我一阅。承蒙萧君当时取出，我才得以见到。可惜当时时间仓促，所得不多，但大义微言已略知大概。去年春天，与时逸人君、赵托莘君一同阅读绍兴医报，得知该社为了保存国粹起见，搜罗先哲未刊行的遗著。此后我在投稿、订报时，曾在信中谈及这本书，承蒙裘吉生先生函件催促索取阅览的书信已经到了，于是我拜见萧君并提及此事，萧君也欣然答应，慷慨地拿出这本书。我重新抄录一通，遵循其章法，保留其句读，明知辗转抄传，难免有误，而时光匆匆，无暇细细研究。于是委托逸人君详细加以校正，如今书已成稿，付印指日可待，因此不顾自己浅陋而作此序。说：凡是成就一本书，前辈耗尽一生的精力，其材料见识深远啊！然而不能期望后世必定能流传的原因有几端：一是后人编订时玉屑夹沙（杂乱无章），二是校对的人不对，导致许多误解，三是木板容易腐朽，鱼鲁难分（文字错乱）。最大的原因乃是著者精神的趋向，泥古不化者轻视今人，趋时者废弃古法，宗奉丹溪者视温热病如仇敌，信奉养葵者斥责寒凉药如毒虫，所以在成千上万典籍中寻求能够公允执中、不作偏倚之论的，实在难以选择。况且各地的风俗习惯不同，人的性情各异，古册流传方沿所不能划一的原因就在这里（如《寿世保元》盛行于西川，《救偏琐言》盛行于北京之类）。现在《医源》一书，芬余氏著述它，萧氏收藏它，未曾不是耗费生平精力的。我重新抄录，逸人君校正，报社发刊，未曾不是耗费一时的才力。然而希望它能被社会信任，流传后世，还未必一定做到。唉！书籍能够流行，难道不是很难吗？虽然如此，这本书论述止四十八篇，而谈生理、谈病理、谈症治、谈药物，头头是道，纤细无讹，且对于李东垣、朱丹溪、赵养葵、张景岳、喻嘉言诸家的论说多有辨正，确实足以成为国医学极有研究价值的著作。有识之士试加鉴阅，才知道我的话没有错。
民国八年菊月朔日育和氏序于北沙东城外容膝寄庐
校正《医源》序
洄溪老人说：经学不讲求已经很久了。只知道溯流寻源，源找不到就中途停止，从未有过从源头到支流的过程。我不才校正《医源》完毕，不禁心中有所感触。《医源》，就是医学的源头。说医学的源头仅在于此书，难道是这样吗！况且生理、病理、症治、方法、药物各科，各有天然范围的限制，如果笼统混而言之，果真可以吗？有人说市井乡间以医鸣声的人很多了，往往得到一方，明白一法，就矜持为枕秘，即使是骨肉至亲也不告诉。所以业医者虽多而著书者很少。浅薄的人不必说了，等而上之如叶天士、费伯雄、王九峰辈名高天下，声盛一时，他们所遗留的著作果真是怎样的呢？你唯独斤斤计较于此，未免过分了吧。我不才有感于此意，于是缺者补之，误者正之，字句文义之间略为修饰。至于其立论初意，未曾稍有移易。承蒙育和君来命，重新编订，加上批按，我不才因俗务羁绊，无暇细辨，而自惭学识浅陋，故恭敬地推辞不敏。附述于此，以表愧疚，呜呼！我国医学一种，是理想之医学，哲学之医学，所以注重天时、阴阳、五行、八卦，所谓形上之道迥非形下之器。然而讲气化、谈神志则可以，若症治方药诸项而全混乎，这恐怕多有窒碍。保存国粹，各位请各自慎重。我不才在这书中略见一斑，于是冒昧为之序，以向天下有道之人请教。
孔子纪元二千四百七十年夏历八月二十二日逸人氏识于江左之研究医事社
太极，是天理自然的道理，气象数目的统称。所以天地，是太极的巨大廓宇。其间动静互根，五行顺布，无物不有，无时不然。其理则是致中致和，其气则充塞缢间。人身，是一小太极的巨大廓宇。其中有精、有气、有精神，即其静而所生的阴。气即其动，而所生的阳。神即主宰，其动静之间而互根不息。以五行言，心肝为木火之一源，肺肾为金水之同宫，中宫脾土为之维持调护，这就是其五行顺布。理即其仁义礼智信具于性者，气即其脏腑阴阳充乎形者，与地宁有殊哉。然天地备太极之全体，而阴阳或有歉期，气数容有否泰，这是天地囿于气质之偏而不能尽太极之道。所以自古调元赞化，帝王有裁，成辅相之责。人身备太极之中和，而或内耗其精，外劳其形，阴阳有偏胜之虞，水火无既济之用。所以圣人补偏救弊，而岐黄操司命之权，然而圣人之治天下也，使之风雨时山不童泽不涸，人和年丰，天地自然之道无所歉缺矣。岐黄之治人身也，为之损有余补不足，阴阳和、气血平，不夭不折，而人身自然之道无所乖戾矣。古人云：不为良相，当为良医。盖其功用则一也。
女子二七男子一六说
经文说，女子二七而天癸至，男子一六而精道通。我曾考证河图，而知此乃天地生成之数。《易经》说：天一生水，地六成之，天三生木，地八成之。河图之外阴而内阳。夫外阴而内阳者，女子也。当其幼时，天一天三之阳虽具，而地六地八之阴未盈，至二七则盈矣。生数立而成盈数，阳逐阴归而月事来矣，故二七者，八与六之数也。又说：地二生火，天七成之，地四生金，天九成之，河图之外阳而内阴。夫外阳而内阴者，男子也。当其幼时，地二地四之阴虽具，而天七天九之阳未充，至一六充矣。成数满而生行，阴随阳发而精始通矣。故一六者，七与九之数也。然而《内经》之言本河图生成之数也，益信矣。
观河图而测五脏病情说
病情莫外乎阴阳，而病证莫重乎五脏。五脏各具阴阳，阴阳别乎形气。我曾体悟河图，验之人身，而知病之及五脏者，有伤五脏之形体，有伤五脏之气体。形体伤者伤在后天，犹河图之成数坏也；气体伤者伤在先天，犹河图之生数坏也。以肾脏而言，腰股板重，两足跗肿，耳闭不能听声者，伤其天一之阳也。咽痛颐红，气急咯血，小水黄赤短涩者，伤其地六之阴也。其至阴痿不举，遗尿不禁，则天一之阳将尽，而地六之阳随之矣。强阳不倒，小水断流，则地六之阴将尽，而天一之阳随之矣。以心脏而论，惊悸怔忡，神呆气怯，盗汗不止者，伤其天七之阳也。烦躁健忘，舌强难言，善笑无休者，伤其地二之阴也。至于昏沉不语，汗出如珠如油，则天七之阳将尽，而地二之阴随之矣。脉促无神，狂言如见鬼状，则地二之阴将尽而天七之阴随之矣。以肝脏而论，筋脉拘挛，积聚募原，目盲不能远视，伤其天三之阳也。筋脉劲急，两胁胀满，头晕不能俯仰者，伤其地八之阴也。至于手足痿废，遍身青紫，则天三之阳捋尽而地八之阴随之矣。直视摇头，神魂飞越，则地八之阴将尽而天三之阳随之矣。以肺脏而言，少咳少嗽，自汗痰壅者，伤其天九之阳也。少咳少嗽，无汗虚喘者，伤其地四之阴也。甚至痰如蟹沫，声如雄鸭，则天九之阳将尽而地四之阴随之矣。肌肤甲圻，血如桃片，则地四之阴将尽而天九之阳随之矣。以脾脏而论，食而不饥，四肢痿软，五更溏泄者，伤其中五之阳也。食而易饥，四肢妄动，大便燥结者，伤其地十之阴也。甚至饮食不进，完谷不化，则中五之阳将尽而地十之阴随之矣。大肉尽脱，便如羊屎，则地十之阴将尽而中五之阳随之矣。以五脏之阴阳合河图生成之数，其见症有如此者。至于病情病证，数之可千，推之可万。有一脏见一二证者，有统诸脏而各见数证者，原非笔墨能尽，然举其要领，不过伤阴伤阳之两途而已。学者诚能体河图生成之至理，调五脏阴阳之偏胜，伤阳者补之以阳，伤阴者补之以阴，其于医也，思过半矣。
制方本于洛书说
人身之病万有不齐，治病之方不可胜纪。有以一方加减而分为数方者，有以数方增损而合为一方者，必先明制方之义，用方之机，然后可以千变万化，应用无穷。我曾玩味洛书之象，穷其义，识其机，而知制方之不外乎是也。洛书之数，九一三七五为阳，二四六八十为阴。阳数用奇，阴数用偶。制方之数，君一臣二，君三臣五，属奇。君二臣四，君二臣六，属偶。奇制用阳，偶制用阴。阳居四正，其象光明，辛甘发散之所以为阳也；阴处四偶，其象幽暗，酸苦涌泄之所以为阴也。自洛书之上下观之，则为天地之法象。在上者，阳数多，阴数少。在下者，阳数少，阴数多。故上行之剂必以阳药为主而阴药佐之，奉乎天者亲上也。下行之剂必以阴药为主而阳药佐之，本乎地者亲下也。自洛书之左右观之，则为阴阳之道路。左之阴多于有，右之阳多于左，右之阴少于左，左之阳少于右。故左行之剂必于阴药之中发之，以阳始不滞于血也。右行之剂必于阳药之中濡之，以阴乃不散其气也。以洛书而统观之，则五十居中，一三七九之阳居外，二四六八之阴处偏。即《内经》谓调气之方，必别阴阳，定其中外，各守其乡之意。至于洛书备五行而布列九宫医方，具五味而分行九窍，洛书纵横不离五十医方，始终不外脾胃，洛书以五十居中而宰制八方医方，由脾胃而宣通十二经络。洛书有乘有除，乘则数进，除则数退，进退以五为主。方制有加有减，加则制大，减则制小，大小因脾胃为宗。宁静之剂取其养正，即洛书之对待则生也。劫夺之剂取其驱邪，即洛书之逆行则克也。洛书之数，上之九根于下之一，下之一生乎上之九，下之六根乎上之四，上之四生乎下之六，即此可悟金水同宫，上病治下，下病治上之机。左之三母乎右之七，右之七通乎左之三，左之八贯乎右之二，右之二通乎左之八，即此可悟木火一源，虚则补贯，实则泻子之义。医者诚能玩洛书之象而会其义，识其机，则千方万方可以自我而制，不必蹈古人之辙而已，与古人之方无不吻合矣。不然，虽以伊尹之七方，之才之十剂，仲景之一百十三，以及古人见闻之所志举之罗列于前，而不明生克乘除之理纵横变化之宜，适足以眩耳目、扰神明耳。
阴阳升降论
天地之道，阴阳而已矣。阴阳之理，升降而已矣。自开辟以至混沌，一大升降也。小儿一岁有一岁之升降，一日有一日之升降，人身之道亦然。以一岁言之，自冬至一阳生，以至芒种而此阳之升极也。自夏至一阴生，以至大雪此阴之降而极也。所谓一寒一暑，岁序行焉‘一岁之升降也，一日之内，子半而阳生，寅卯而日出于天阳之升也。午半而阴生，酉戌而日入于地阴之降也，所谓日往月来而晦明成焉。一日之升降也，考之先天，八卦自震而乾，为阴之升，由巽而坤，为阴之降。大圆图之自复而乾自垢而坤，无不若合符节。人与天地为一，少而壮，壮而老。一大升降也。小而日兴夜寐，一日之升降也。气出而呼，气入而吸，一息之升降也。昔古圣人先天而天，弗违后天而奉天时，其与天地之阴阳升降，无少差谬，故阴阳不能犯而寒暑莫能侵。至庸甫者流，外为风寒所逼，内为色欲所伤，一身之内，非阳伤则阴损，阳伤者不升，阴损者不降。不降不升而生生之机息矣。病之纷然杂出者，可胜道哉。神农氏出，悯人民夭枉，辨药性以夺造化微权，嗣后岐黄传《内经》，以及历代名医咸有著作，而其大要皆以辨药性之阴阳，以治人身之阴阳，察药性之升降，以调人身之升降而已。故经云：调气之方，必别阴阳。阴病治阳，阳病治阴。又云：阴胜则阳病，阳胜则阴病。又云：阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是为圣度。夫所谓调治阴阳而和之者，即其因病立方。高者抑之，下者举之，微者调之，其次平之，盛者夺之，寒热温凉，衰之以属，随其所利之大法也。故吾人业医，必先参天地之阴阳升降，了然于心目间，而后以药性之阴阳，治人身之阴阳，药性之升降，调人身之升降，则人身之阴阳升降自合于天地之阴阳升降矣。
辨赵氏人身一太极图说
太者，大也。极者，至也。太极者，大之至极而无以复加之谓也。大之至极者，体于天地，故曰天地一太极。大之至极者，体于人身，故曰人身一太极。然太极之所以为太极者，全在阴阳之下，离不杂处，见中和之妙。天地之所以为太极者，全在日月之运行，上显不息之功。人身之所以谓太极者，全在心肾之上下相交处，妙互根之用，濂溪周子实有见于周流太虚，莫非阴阳五行对待流行，故既列其图，复为之说，以指出天人一贯之道。无如世远年烟，羲皇心法不明，图象久成绝学，遂令性理一书所载五图不能无谬。养葵赵氏作《医贯》，大旨独揭出命门一义，反复发明，诚足以开聋起喷。惜乎所列诸图，犹仍其误，其第一图乃是一空图○，无阴阳无动静，则两仪四象八卦从何处面生其第二图◎（其中一半为黑）阴阳截分，左黑右白，中一空圈，意欲附会命门在两肾中间之说，而不知有对待儿。
脏腑体用相资说
Medical Origins (Yi Yuan)
Abstract "Medical Origins" is a single volume. This book mostly expounds upon the principles of classical medicine, appearing more refined than "Shi Shi Yi Yuan". The discussions on malaria and dysentery are particularly detailed. For instance, regarding malaria, there are dedicated treatises on the general outline, pulse differentiation, fundamental treatment principles, Dan Malaria (a type of malaria characterized by heat damaging yin), methods for treating Warm Malaria as discussed in the *Huangdi Neijing* and *Jinkui Yaolue*, discussion on Maomu (masses under the hypochondrium resulting from chronic malaria), Q&A on Maomu, and for dysentery, there are treatises on the general outline, fundamental treatment principles, differentiation against using diuretics, and differentiation against using sweating methods. Other conditions such as Phlegm-Fluid Retention, Consumption-Fatigue, and Coughing are also extensively elaborated. Originally attributed to Master Fen Yu, his surname remains unknown. Previously, Mr. Lu Yuhe of the He Society transcribed it from a copy held by Mr. Xiao Hengxian of the same hometown, and was subsequently corrected by Mr. Shi Yiren.
Preface to Medical Origins
The book "Medical Origins" is a posthumous work by Master Fen Yu. I once heard my friend Mr. Xiao Hengxian say: "My family treasures this book, which has been passed down through three generations, totaling a hundred years. My father, Mr. Jiechun, gained fame as a physician in Yizheng for over forty years, relying solely on this book. My grandfather, Mr. Jilin, was the leading famous doctor in Yizheng during the Daoguang reign of the Qing Dynasty, with his reputation spreading widely at the time; all students he taught relied entirely on this book." He added: "My ancestor obtained this book from a certain gentleman when young, who was said to be a high disciple of Master Fen Yu..." (Mr. Xiao forgot the name of that gentleman when speaking to me). This was spoken personally by Mr. Xiao to me. Hearing this, I envied it and earnestly requested Mr. Xiao to lend it to me for reading. Thanks to Mr. Xiao's generosity in producing it then, I was able to see it. Alas, due to the haste, I could only learn a little, though I grasped the general outline of its profound meanings. Last spring, while reading the *Shaoxing Medical Journal* with Mr. Shi Yiren and Mr. Zhao Tuoshen, I learned that the society collected unpublished manuscripts of past sages to preserve national essence. Later, when submitting articles or subscribing, I mentioned this book in letters. Mr. Qiu Jisheng urged me via correspondence to request the book several times. Thus, I met Mr. Xiao and mentioned it again. Mr. Xiao readily agreed and generously provided the book. I re-copied it, following its structure and punctuation, fully aware that repeated copying inevitably introduces errors, yet lacking the time for careful study due to the fleeting nature of time. Therefore, I entrusted Mr. Yiren to carefully correct it. Now that the book is complete and printing is imminent, I presume to offer this preface despite my shallowness. It is said: To complete a book requires a senior scholar to devote their entire life's energy; their material and insight are far-reaching! However, there are reasons why one cannot expect future generations to necessarily transmit it: first, later editors may mix jade fragments with sand (disorderly compilation); second, incorrect proofreaders lead to misunderstandings; third, wooden blocks decay easily, making characters indistinguishable (like fish and rooster confusion). The greatest reason lies in the author's spiritual orientation: those stuck in antiquity despise the present, while those chasing trends discard the ancient; those adhering to Danxi view warm diseases as enemies, and those believing in Yangkui condemn cold-cooling herbs as venomous insects. Thus, finding公允执中 (fair and impartial) theories among thousands of texts is difficult. Moreover, local customs differ, and human natures vary, so ancient texts cannot be uniformly applied (e.g., *Shoushi Baoyuan* popular in Sichuan, *Jiupian Suoyan* popular in Beijing). Now, "Medical Origins" was authored by Fen Yu and preserved by the Xiao family, undoubtedly costing them their life's effort. My re-copying, Mr. Yiren's correction, and the society's publication have cost temporary effort. Yet, hoping for social trust and transmission to posterity is not guaranteed. Alas! Is it not extremely difficult for books to become popular? Nevertheless, although this book contains only 48 chapters, discussing physiology, pathology, symptom treatment, and drugs with clarity and accuracy, and correcting the theories of Li Dongyuan, Zhu Danxi, Zhao Yangkui, Zhang Jingyue, and Yu Jiayan, it truly holds great research value for Chinese medicine. Those with insight will appreciate it and find my words true.
Preface by Yuhe dated the first day of the Chrysanthemum Month, 8th Year of the Republic of China, at Rongxi Jilu outside the East City of Beisha.
Preface to the Correction of Medical Origins
The Old Man of Huixi says: The study of Classics has long been neglected. People only know to trace the stream to find the source; if the source is not found, they stop halfway, never having gone from the source to the stream. Having finished correcting "Medical Origins", I cannot help but feel moved. "Medical Origins" refers to the source of medicine. To say the source of medicine lies only in this book—is that really so? Physiology, pathology, symptom treatment, methods, and pharmacology each have natural limits; can they be mixed indiscriminately? Some say many people in markets and villages claim medical fame, often keeping a formula or method as a secret even from close relatives. Hence, many practice medicine, but few write books. Shallow ones need not be mentioned; rising higher, figures like Ye Tianshi, Fei Boxiong, and Wang Jiufeng were renowned nationally and influential in their time—what are their remaining works? You focus so narrowly on this, is it not excessive? Moved by this thought, I supplemented missing parts, corrected errors, and slightly polished wording and meaning. The original intent of the arguments remained unchanged. At the request of Mr. Yuhe, I re-edited and annotated it. However, bound by mundane affairs, I had no time for detailed verification, and ashamed of my shallow knowledge, I respectfully decline. I record this here to express my guilt. Alas! Our national medicine is idealistic and philosophical, emphasizing Heaven's timing, Yin-Yang, Five Elements, and Eight Trigrams—the Way of Form transcends the vessel of Form. Discussing Qi transformation and Spirit is acceptable, but mixing symptom treatment and prescriptions without distinction causes obstruction. To preserve national essence, everyone should be cautious. I see a glimpse in this book and thus prescriptively offer this preface to seek guidance from the wise.
Recorded by Yiren on the 22nd day of the 8th Lunar Month, 2470th Year of Confucius' Era, at the Research Medical Society in Jiangzuo.
Taiji is the natural principle of Heavenly Reason, a collective term for phenomena and numbers. Thus, Heaven and Earth are the vast expanse of Taiji. Within, movement and stillness root each other, and the Five Elements distribute sequentially; nothing lacks it, nor does any time lack it. Its principle achieves centrality and harmony; its Qi fills the universe. The human body is a small vast expanse of Taiji. Within exist Essence, Qi, and Spirit/Shen. Spirit/Shen corresponds to Yin generated from stillness. Qi corresponds to Yang generated from movement. Shen is the master, continuously rooting movement and stillness. Regarding the Five Elements, Heart and Liver share the source of Wood and Fire; Lung and Kidney share the palace of Metal and Water; the Central Palace Spleen Earth maintains and protects them. This is the sequential distribution of the Five Elements. Principle manifests as Benevolence, Righteousness, Propriety, Wisdom, and Trustworthiness in nature; Qi manifests as Yin-Yang filling the form. How is this different from the Earth? Although Heaven and Earth possess the entirety of Taiji, Yin-Yang may have deficiencies, and Qi-numbers may fluctuate between prosperity and decline. This is because Heaven and Earth are confined by biased temperament and cannot fully embody the Way of Taiji. Therefore, since ancient times, emperors managed cosmic adjustment, fulfilling the duty of assisting Heaven. The human body possesses the centrality and harmony of Taiji, yet internal depletion of Essence and external exhaustion of Form create risks of Yin-Yang imbalance, preventing Water and Fire from interacting. Thus, sages corrected biases, and Qi Bo and Huang Di wielded the power of life and death. Just as sages govern the world ensuring timely winds and rains, non-barren mountains, unfrozen marshes, harmonious people, and abundant harvests—leaving no deficiency in the natural Way of Heaven and Earth—so too do Qi Bo and Huang Di govern the human body by reducing excess and supplementing deficiency, harmonizing Yin-Yang and balancing Qi-Blood, preventing premature death, ensuring the natural Way of the human body remains unviolated. As the ancients said: "If not a good minister, then be a good physician." Their functions are indeed one.
Discussion on Women Reaching Menarche at Two-Sevens and Men Requiring Semen Flow at One-Six
The Classic states: Women reach Tian Gui (menstruation) at two-sevens (14 years), and men's Jing Dao (semen pathway) opens at one-six (6 years? Note: Text implies specific numerological interpretation). I examined the Hetu (River Map) and realized this is the number of Heaven and Earth's generation. The *I Ching* says: Heaven generates Water at One, Earth completes it at Six; Heaven generates Wood at Three, Earth completes it at Eight. Hetu is Yin outside and Yang inside. Being Yin outside and Yang inside characterizes women. In childhood, although Yang (One and Three) exists, Yin (Six and Eight) is not full. At two-sevens, it becomes full. Generating numbers establish completed numbers; Yang follows Yin returning, and menstruation arrives. Thus, two-sevens relates to the numbers Eight and Six. It also says: Earth generates Fire at Two, Heaven completes it at Seven; Earth generates Metal at Four, Heaven completes it at Nine. Hetu is Yang outside and Yin inside. Being Yang outside and Yin inside characterizes men. In childhood, although Yin (Two and Four) exists, Yang (Seven and Nine) is not filled. At one-six, it fills. Completed numbers fill and generate action; Yin follows Yang emerging, and semen begins to flow. Thus, one-six relates to the numbers Seven and Nine. Therefore, the words of the *Neijing* are based on the generating numbers of Hetu, which is further confirmed.
Observing Hetu to Measure the Condition of the Five Zang Organs
Disease conditions do not go beyond Yin-Yang, and disease syndromes prioritize the Five Zang Organs. Each Zang organ possesses Yin-Yang, distinguished by Form and Qi. I contemplated Hetu and verified it on the human body, knowing that diseases affecting the Five Zang organs either damage their Form or their Qi. Damage to Form occurs in the Post-Heaven stage, akin to the corruption of Hetu's completed numbers; damage to Qi occurs in the Pre-Heaven stage, akin to the corruption of Hetu's generating numbers. Taking the Kidney: heavy waist and thighs, swelling of both feet dorsum, deafness indicate damage to Tian Yi (Heaven One) Yang. Sore throat, red chin, shortness of breath, hemoptysis, yellow/scanty urine indicate damage to Di Liu (Earth Six) Yin. Impotence and urinary incontinence suggest Tian Yi Yang is exhausted, followed by Di Liu Yang. Persistent erection and cessation of urine suggest Di Liu Yin is exhausted, followed by Tian Yi Yang. Taking the Heart: palpitations, fright, spirit dullness, fearfulness, night sweats indicate damage to Tian Qi (Heaven Seven) Yang. Irritability, forgetfulness, stiff tongue, inability to speak, excessive laughter indicate damage to Di Er (Earth Two) Yin. Coma, speechlessness, sweat like pearls/oil suggest Tian Qi Yang is exhausted, followed by Di Er Yin. Rapid pulse without spirit, delirium seeing ghosts suggest Di Er Yin is exhausted, followed by Tian Qi Yin. Taking the Liver: muscle spasms, accumulations in Mu Yuan, blindness indicating inability to see far, indicate damage to Tian San (Heaven Three) Yang. Stiff tendons, distension of hypochondrium, dizziness unable to bend/straighten indicate damage to Di Ba (Earth Eight) Yin. Flaccid limbs, cyanosis of the body suggest Tian San Yang is exhausted, followed by Di Ba Yin. Fixed gaze, shaking head, flying soul suggest Di Ba Yin is exhausted, followed by Tian San Yang. Taking the Lung: slight cough, spontaneous sweating, phlegm obstruction indicate damage to Tian Jiu (Heaven Nine) Yang. Slight cough, no sweat, deficiency wheezing indicate damage to Di Si (Earth Four) Yin. Phlegm like crab foam, voice like a male duck suggest Tian Jiu Yang is exhausted, followed by Di Si Yin. Cracked skin, blood like peach slices suggest Di Si Yin is exhausted, followed by Tian Jiu Yang. Taking the Spleen: eating without hunger, flaccid limbs, morning diarrhea indicate damage to Zhong Wu (Central Five) Yang. Eating and quickly getting hungry, restless limbs, dry stool indicate damage to Di Shi (Earth Ten) Yin. Inability to eat, undigested food in stool suggest Zhong Wu Yang is exhausted, followed by Di Shi Yin. Complete wasting of muscles, stool like sheep pellets suggest Di Shi Yin is exhausted, followed by Zhong Wu Yang. Combining the Yin-Yang of the Five Zang organs with Hetu's generating numbers, symptoms appear as described. Disease conditions number in thousands, extending to ten thousands. Some show one or two syndromes in one organ; others show multiple syndromes across organs. Not exhaustible by ink, but the essentials are merely damaging Yin or Yang. If scholars comprehend the profound truth of Hetu's generating numbers, adjust the bias of Five Zang Yin-Yang, supplement Yang-damaged with Yang, and Yin-damaged with Yin, their understanding of medicine will be more than half complete.
Formulation Based on Luoshu
Human diseases are myriad; treatments are countless. Some formulas are divided into several from one; others combined into one from several. One must first understand the meaning of formulation and the mechanism of usage to apply infinite variations. I pondered the image of Luoshu, exhausted its meaning, recognized its mechanism, and knew formulation does not exceed this. Luoshu numbers: 9, 1, 3, 7, 5 are Yang; 2, 4, 6, 8, 10 are Yin. Yang uses odd numbers, Yin uses even numbers. Formulation numbers: Monarch 1, Minister 2; Monarch 3, Minister 5 are Odd. Monarch 2, Minister 4; Monarch 2, Minister 6 are Even. Odd formulations use Yang, Even formulations use Yin. Yang occupies four cardinal directions, imagery bright; Pungent/Sweet dispersing is Yang. Yin occupies four even positions, imagery dark; Sour/Bitter inducing/vacuating is Yin. Viewing Luoshu top-to-bottom represents Heaven/Earth images. Above: more Yang, less Yin. Below: less Yang, more Yin. Thus, ascending agents must primarily use Yang herbs assisted by Yin, following Heaven's proximity to above. Descending agents must primarily use Yin herbs assisted by Yang, following Earth's proximity to below. Viewing Luoshu left-to-right represents Yin-Yang pathways. Left Yin > Right Yin; Right Yang > Left Yang; Right Yin < Left Yin; Left Yang < Right Yang. Thus, left-moving agents must stimulate within Yin herbs so Yang does not stagnate in Blood. Right-moving agents must moisten within Yang herbs so Yin does not scatter Qi. Viewing Luoshu comprehensively, 50 is central; 1,3,7,9 Yang are outer; 2,4,6,8 Yin are peripheral. This aligns with *Neijing*: regulating Qi formulas must distinguish Yin-Yang, determine center/periphery, each guarding their place. Luoshu prepares Five Elements distributing Nine Palaces; medical formulas possess Five Flavors distributing Nine Orifices. Luoshu vertical/horizontal does not leave 50; medical formulas ultimately do not leave Spleen/Stomach. Luoshu centers 50 to control eight directions; medical formulas circulate Twelve Meridians via Spleen/Stomach. Luoshu has multiplication/division; multiplication advances numbers, division retreats; advance/retreat centered on Five. Formulations have addition/subtraction; addition makes large, subtraction makes small; size relies on Spleen/Stomach as ancestor. Calming agents nourish righteousness (Luoshu opposition generates life). Plundering agents drive out pathogens (Luoshu reverse movement controls). Luoshu numbers: Top Nine roots in Bottom One; Bottom One generates from Top Nine; Bottom Six roots in Top Four; Top Four generates from Bottom Six. From this, understand Metal/Water sharing palace, upper disease treated lower, lower disease treated upper. Left Three mothers Right Seven; Right Seven connects to Left Three; Left Eight penetrates Right Two; Right Two connects to Left Eight. From this, understand Wood/Fire sharing source, deficiency tonifies mother, excess drains son. If physicians ponder Luoshu's image, grasp its meaning, recognize its mechanism, they can formulate thousands of formulas themselves, not treading ancient tracks yet matching ancient formulas perfectly. Otherwise, listing Yi Yin's Seven Formulas, Zhang Zhihong's Ten Categories, Zhang Zhongjing's 113 formulas, and ancient records before them, without understanding generation/restriction/multiplication/division and longitudinal/lateral changes, merely dazzles eyes and disturbs mind.
Theory of Yin-Yang Ascending and Descending
The Way of Heaven and Earth is Yin-Yang. The Principle of Yin-Yang is Ascending and Descending. From creation to chaos, a great ascension/descension. Children have yearly ascension/descension, daily ascension/descension; the human way is the same. Yearly: Winter Solstice generates Yang, reaching peak ascent at Mangzhong. Summer Solstice generates Yin, reaching peak descent at Daxue. Cold/Heat marks the year's cycle. Daily: Zi hour generates Yang, Yin/Mao hours sun rises (Yang ascends). Wu hour generates Yin, You/Xu hours sun sets (Yin descends). Day/Night creates brightness/darkness. Examining Pre-Heaven: Bagua from Zhen to Qian is Yin ascending; from Xun to Kun is Yin descending. Great Circle Diagram from Fu to Qian, from Gou to Kun matches perfectly. Humans and Heaven/Earth are one: youth to prime to old age is a great ascension/descension. Daily rise/sleep is daily ascension/descension. Exhale/Inhale is breath-by-breath ascension/descension. Ancient sages preceded Heaven without violating, followed Heaven honoring time, matching Heaven/Earth's Yin-Yang ascension/descension without error, so Yin-Yang could not invade, cold/heat could not harm. Mediocre people, forced by Wind-Cold externally, injured by lust internally, suffer Yang damage or Yin loss. Damaged Yang does not ascend; lost Yin does not descend. No descent/ascent stops the generative mechanism. Diseases emerge chaotically, too numerous to recount. Shennong emerged, pitying premature deaths, distinguishing herb properties to seize creation's subtle power. Later, Qi Bo/Huang Di transmitted *Neijing*, and历代名医 (famous doctors of dynasties) wrote works, all focusing on distinguishing herb Yin-Yang to treat human Yin-Yang, observing herb Ascension/Descent to regulate human Ascension/Descent. Thus Classic says: Regulating Qi formulas must distinguish Yin-Yang. Yin disease treats Yang, Yang disease treats Yin. Also: Yin excess harms Yang, Yang excess harms Yin. Also: Key to Yin-Yang is Yang density ensuring stability. Disunity like Spring without Autumn, Winter without Summer. Harmonizing them is the Sage's standard. Harmonizing Yin-Yang means prescribing based on disease: Suppress high, lift low, adjust mild, level moderate, conquer excess, balance cold/hot/warm/cool according to decline, following benefit. Thus, physicians must first contemplate Heaven/Earth's Yin-Yang ascension/descension clearly in mind, then use herb Yin-Yang to treat human Yin-Yang, herb Ascension/Descent to regulate human Ascension/Descent, so human Yin-Yang ascension/descension naturally aligns with Heaven/Earth's.
Differentiating Zhao's Human Body Single Taiji Diagram
Tai means Great. Ji means Ultimate. Taiji means the Great Ultimate, beyond which nothing can be added. The Great Ultimate embodies Heaven and Earth, hence "Heaven and Earth are one Taiji". The Great Ultimate embodies the human body, hence "Human body is one Taiji". However, what makes Taiji Taiji is entirely below Yin-Yang, where Li and Bu intermingle, revealing the wonder of Centrality and Harmony. What makes Heaven/Earth Taiji is the operation of Sun/Moon, displaying ceaseless merit above. What makes Human Body Taiji is the intersection of Heart/Kidney above/below, wondrously utilizing mutual rooting. Lianxi Zhouzi truly saw that circulating Great Void is none other than Yin-Yang/Five Elements opposing and flowing, thus presenting the diagram and explanation to point out the consistent Way of Heaven and Human. Unfortunately, distant years obscure Fuxi's heart-method, images became lost learning, causing errors in the Five Diagrams recorded in *Xingli*. Yangkui Zhao's *Yi Guan* uniquely highlights Mingmen, repeatedly expounding, truly enough to awaken the deaf. Alas, the diagrams listed still retain errors. The first diagram is an empty circle ○, without Yin/Yang or movement/stillness, from where do Liangyi, Sixiang, and Bagua arise? The second diagram ◎ (half black), Yin/Yang separated, left black right white, middle empty circle, intending to support Mingmen being between kidneys, but unaware of opposition.
Theory of Mutual Support Between Zang Organ Substance and Function