生象则阳大于阴，死象则阴大于阳。了生死象，阴阳同等。不大不小，无欠无 余。动静二象，了然不生。
世间之态，有常有变。常则恒，变则暂。变者，亦天地间之常态也。湛寂常恒 ，唯寂光真境为能耳。世间生灭幻象，刹那间迁流不息，唯变幻莫测而已，何有于 常哉！
医道为世间法，重在养生辟死，故以护阳为第一要义。
养生之道，护阳为要。护阳之法，筑基为先。基者，精髓也，阴也，形也。无精髓 则阳气消散，化为无形矣。筑基然后立宅，宅固然后阳安。君火以明，相火以位。 精神气血，四肢百骸，得秉阳气化生。生化之宇可以出入升降不息，气立神机庶几 远于化灭孤危之境矣。
辨死
1、水火失根之外热内寒上热下寒误做真热治以寒凉者，从局部到整体慢慢死 。（时下之中医清热西医消炎多属此类。最初表寒里热，经过清热凉血引邪深入， 最终表热里寒，坎卦变成离卦，封蛰变为浮越，终至阴阳离决精气乃绝而死。）
2、太阳经伤寒证，表为寒束，无汗，恶寒发热，本当以麻黄汤解表。反误以 寒药清里，必发脏病。少阴宿秉内寒者，两寒相感，里应外合，深入骨髓，发为白 血病。不得正治者，死。
3、水气凌心之心脏病，误以寒凉消炎清热者，暴死。（西医所谓心肌梗塞）
4、少阴宿秉阳虚，太阳伤寒为庸工误用寒凉引入少阴者，发为肾病。迭经误 治，终至肾衰（癃闭，西医所谓尿毒症）。西医换肾透析，元气离散者，死。
5、太阴虚寒下利久作湿热治，发为反胃不食，不得正治者，死。
6、阴阳两虚，精亏血少，脉微欲绝，误以大剂辛温之品壮火食气者，死。
7、阳明燥实失下者，阴竭，死。
8、少阴寒极失温者，阳脱，死。
9、离中一阴将竭，阴从下脱，大下者，死。
10、坎中一阳将竭，阳从上脱，大汗者，死。
11、伤精损气，阳痿不用，屡以春药兴阳者，暴死。
12、以激素激发元气，化作动力做孤注一掷者，暴死。
13、元气欲脱，发为高热，此为剥阳之象，亟当复之。误做温病清之者，死。
14、下焦寒湿误做湿热治，必损肾阳，再经西医消炎，或用激素，久之渐成肾 衰。若不得正治者，死。（龙胆泻肝丸所致之肾衰，皆是盲医误药所致）
15、神昏谵语，循衣摸床，实证失下者死，虚证久病者死。
精说
肾藏精，心藏神。精为体，神为用。精化气为神，譬如薪火传递。神不宁则精 妄动。精妄动则髓不秘藏，骨空筋缩，痿证作焉。虽不即痿，而必渐至。所谓冬不 藏精，春必温病。水不生木，木枯火焚。以冬不藏精，阳不秘藏，水火失根，润下 炎上，火水未济，阴阳不交，故龙雷之火飞腾不潜，木焚火飞，上燥下湿，温病作 焉。皆由精气不固，元神失宅所致。如是观之，精之所系者甚巨，性命攸关，故古 人有保精之劝。义理渊深，词坚笔畅，岂西医无知妄作之辈所能知者哉。
精神论
东属木，已胎火苗，火属心，主藏神；西属金，早孕水根，水属肾，主藏精 。精神气血互相转化：精，生命之物质基础也；神，物质之生命能量也。
精温则化气，主生长：水生木，木生火，火生土，土生金，金生水，如植物之 生根发芽也；
神清则运血，主收藏：火克金，金克木，木克土，土克水，水克火，如植物之 开花结果也。
水居下主升，精化气则木生火；火居上主降，神运血则金生水。
主生长则性向外而进取，主收藏则性向内而退守。一味进取有丧本之虞，一味 退守有失荣之虑。重精者有淫逸之患，重神者有妄想之忧。
精属阴，神属阳，阴成形，阳化气。《内经》云：阴平阳秘，精神乃治；阴阳 离绝，精气乃绝。是阴阳并重，精神同宝也。无气之形则死，无形之气则散。但知 形而不知气，则轻视生命；但知气而不知形，则难重死尸。
然人活在气，气散则死。徒知形而不知气，但见精而不见神，背离根本，驰骋 枝末，轻视生命，远离自然，此西医于治病之学所以远逊中医之故耶？
精气说
有物混成，先天地生，太极也。太极动而生阳，静而生阴，阴升阳降，清浊攸 分。清升者为天，浊降者为地。天为阳，地为阴，阳化气，阴成形。动极静生，静 极动成，生成之际，天地气交。人以天地之气生，是以言人者求之气交。人始生， 先成精。精者，天一所生地六所成之水也。在卦为坎，在脏为肾。外阴内阳，阴平 阳秘。阴阳合和，是为肾水。坎中一阳，即先天元气。坎外二阴，即先天元精。精 主收藏，气主升发。精气化醇，生生之本。分之而不可分，合之而不胜合。有所盛 衰，亟当扶抑。勿令壮火食气，尤忌沉寒噬精。精足则气自盛，气盛则精自足。精 气本为一体，气精原非二物。一荣俱荣，一损皆损。是以肾气丸滋阴即为补气，四 逆汤扶阳正是益精。以其阴阳原本互根，水火相为体用。人从精生，身以气活。阴 阳离绝，精气乃绝。纯阴纯阳，皆非人气也。
火神吟
会使用火是人类与其他动物的最大区别。水不会治便泛滥成灾，火不会用便文 明不显。所以，治水与用火为史前文明两大盛事。保存火种，预防水灾，为人类文 明传承不朽功勋。
人类的文明是从会用火开始的，人类的兴盛是从会治水开始的。火风鼎，风遇 火则文明昌盛；水风井，风遇水则文明陷落。
风气虽能生万物，亦能害万物，遇火则生，遇水则害，此中道理不亦明乎？
水神已撞不周山，惟见水鬼满世间。若非火神擎红日，黑浪滔滔绝人烟。
水中有火方为精，坎内无阳是寒冰。寒冰不能生肝木，气滞血瘀因此成。
心主藏神君火明，君火本从天地生。天地相交阳化气，阳化为水阴成形。
水冰地坼主藏精，藏精原本为春生。春生夏长秋收获，收获得来不可轻。
收获得来本是精，是精原为奉春生。春生夏长阴阳盛，阳盛阴成君火明。
天地阴阳一气通，一气出入水火功。水升火降枢机转，枢机全赖地风升。
君火以明相火位，火位从来出智慧。智慧彰显文明生，明生暗退神为贵。
不识真火，读遍医书终无用
护住阳神，融通气血始成精
不读张仲景，辨证无要领。不读郑钦安，阴阳不过关。
不读伤寒论，下手没分寸；不读本草经，用药总不应。
学医当如张仲景，方证对应如形影。
学医当如郑钦安，明辨阴阳若判官。
火神三书颂
钦安先生，医门之魂。
明辨阴阳，号称火神。
灵光独耀，去伪存真。
剖判有据，朗照群昏。
所著三书，理法方论。
医理真传，破疑答问。
医法圆通，万病指针。
羽翼仲景，伤寒恒论。
妙解一元，水火二门。
火为主宰，生命独尊。
本有轻重，岂是强分。
诸君善会，切莫欺心。
用火之道
焚膏继晷，油尽灯枯。此非用火之道也。
添膏续焰，微明不息。此乃用火之道也。
渔家傲慢
中医只言清热，西医但知消炎。感冒原本是风寒，又加过于耗散。想要不寒太难！
水土之辨
坎卦二阴一阳，五行属水，阴为体，阳为用。肾气丸为补水之方，是以阴多阳 少，潜阳丹、滋肾丸、封髓丹之意亦然。若阴僭阳位则三爻皆阴，变为坤卦，水化 为湿，不能载阴上济心火，反克水作寒湿下凝，阻隔阳气降路，唯四逆辈大剂温通 方可开其降路，引火下达。导龙归海，引火归元，此之谓也。
东西之异
轻清者归天，重浊者归地。上下两途，升降迥异。
楞严云：纯情则降，纯想则升。精神之用不同也。
木之性向上，故重神之明，从火也；金之性向下，故重智之巧，从水也。
金向地，故沉于水下；木向天，故浮于水上。此东西方性情取舍之大异也。
出入进退，举一反三，则可以知万物之性情矣。
先后天之本
人始生，先成精，精成而脑髓生（岐伯曰：两神相搏，合而成形，常先身生， 是谓精）。
肾者主水，受五脏六腑之精而藏之。
脑髓虽为先天，亦不妨称肾为先天之本。盖本者，所自出也。肾所藏之精延脊 髓随督脉上升之气还精补脑，脑髓者，从肾精得养，即本于肾也。故称肾为先天之 本，无咎。
脾为后天之本者，凡五脏六腑、四肢百骸，皆为后天所成，赖饮食所化之水谷 精微奉养。脾为胃行其精微，上归于肺，肺朝百脉，流溢布散，达于全身。脾虚则 不能输布供给，周身秉气衰少，形之盛衰，皆缘脾气运化之强弱也。故脾为后天之 所本也无咎。
阴阳当和
阴阳是同一事物的正反两面，阴阳的性质是相对的。得到阳光照射的一面为阳 ，得不到阳光照射的一面为阴，这是阴阳的本意，故阴阳从阜，是从部位上划分的 。
引申为事物相对不同的属性，则万物皆有阴阳，《内经》所谓“数之可十，推 之可百；数之可千，推之可万”，皆是相对而言的，离开了对偶，也就无所谓阴阳 。
然对偶之间，必然又有统一，所谓整体是也。《金刚经》所谓：若世界实有者 即是一合相，一合相者即是不可说。《道德经》所谓：道可道，非常道；名可名， 非常名。说的都是离一切对待分别相的事物本体，本体离相，故离一切言说。
儒家所谓“执两用中”，“中也者，天下之大本也”。《内经》所谓：“阴阳 者，数之可十，推之可百；数之可千，推之可万。万之大不可胜数，然其要一也” ，“知其要者，一言而终，不知其要，流散无穷”。则为相用之显发，然仍以本体 为重。表现在四时规律上就是“土不主时”，表现在人身上就是“脾之善者不可见 ”。不可见则阴平阳秘，可见则阴阳离决。这个离四相绝百非的不可见者，也就是 一切生命的本体，亦即一切运动的主宰。
子曰：天何言哉？四时行焉，百物生焉，天何言哉？老子亦云：天之道，利而 不害；圣人之道，为而不争。此中立不倚，无过不及者，即医家求之不可得之“阴 阳和故能有子”、“万物抱阴而负阳，冲气以为和”之一团“和”气欤？
虽不能至，心向往之。路漫漫其修远兮，吾将上下而求索！愿与诸同道共勉！
治病之道
病邪的传变与敌国的入侵相似，总是从浅入深，由表及里；从皮毛而达筋骨， 由经络而趋脏腑。但侵入得逞必须有个前提：其正必虚。正气存内，邪不可干。苍 蝇不叮无缝的蛋！所以，若欲抗邪，必先扶正。国富民强，敌国才不敢轻举妄动。
欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲 正其心者，先诚其意……
自天子以至于庶人，一是皆以修身为本。大学之道如是，治病之道亦然。
呼吸原理
呼吸的原理与打气筒的原理相同：活塞提起则气入（肝肾气升，吸），活塞下 降则气出（心肺气降，呼）。肝肾气升则肺叶举，故气入；心肺气降则肺叶落，故 气出。内气升而外气入，外气出而内气降。故陈远公《外经微言》云：呼中有吸， 吸中有呼，是一是二，人可參天地也。
元气多寡
脉沉紧有力者为寒邪盛，元气尚可与之争；可以大剂辛温扶正散邪，下手宜狠 ，以敌众难攻故。
脉微弱无力者为元气虚，正气不足以自守；只宜小剂甘温少火生气，用力忌重 ，恐风烛易灭也。
医道如是
升降出入者，气化也，功能也，阳也，形而上者也。
器宇聚散者，形质也，结构也，阴也，形而下者也。
升降出入不离器宇，阳在阴中也。经云：阴者，藏精而起亟者也。
器宇皆有升降出入，阴居阳内也。经云：阳者，卫外而为固者也。
故曰：阳者，阴之使也；阴者，阳之守也。反之亦然，盖阴阳互为体用也。
阴阳互根，水火既济。阴阳相贯，如环无端。
阴平阳密，精神乃治。阴阳和平之象也。
阴阳离决，精气乃绝。阴阳相并之象也。
故曰：生之本，本于阴阳。离阴阳则器宇聚散之升降出入无法言说矣，不明此 者，不足以言中医之理。欲离阴阳而谈中医，不异欲废绳墨而辨曲直，舍规矩而求 方圆也。故谓之无知，谓之妄作，无增益亦无减损，名副其实，恰如其分。反是方 可语之以中医之理，引之入中医之门。下士闻道，大笑之，不笑不足以为道。笑固 由之，门亦随之而阖，非欲拒之，盖障由内起，魔自心生，明昧在己，非外人可以 昭之昏之者也。
人道如是，佛道如是，万法莫不如是。医道又何能独外之乎？
天理与人道
生命之象，阳气大于阴气则为生，阴气大于阳气则为死。了脱生死之象，阴阳平衡相等。不大不小，无缺无余。动与静两种象，清晰明了而不生执着。
世间万物的状态，有常态和变态。常态是恒久的，变态是暂时的。所谓变，也是天地间的一种常态。只有湛然寂静、永恒不变，唯有寂灭光明的真实境界才能做到。世间生灭的幻象，刹那间迁流不息，只是变幻莫测罢了，哪里有什么真正的常呢！
医道属于世间法，重在养生避死，所以以保护阳气为第一要义。
养生的道理，保护阳气是关键。保护阳气的方法，以筑基为先。基，指的是精髓，也就是阴，也就是形体。没有精髓，阳气就会消散，化为无形。筑基之后才能建立宅舍（身体），宅舍坚固之后阳气才能安居。君火（心火）光明，相火（命门之火）安守其位。精神气血，四肢百骸，都依赖阳气的化生而存在。生化之所可以出入升降不息，气立神机差不多就可以远离化灭孤危的境界了。
辨死
1. 水火失根导致的虚热内寒、上热下寒，误当作真热证用寒凉药治疗，会从局部到整体慢慢死亡。（现在的中医清热、西医消炎多属此类。最初是表寒里热，经过清热凉血导致邪气深入，最终变成表热里寒，坎卦变成离卦，封蛰变为浮越，最终导致阴阳离决、精气断绝而死。）
2. 太阳经伤寒证，体表被寒邪束缚，无汗，恶寒发热，本应当用麻黄汤解表。反而误用寒药清里，必定引发脏腑病变。少阴素体内寒的人，两寒相感，里应外合，深入骨髓，发为白血病。不能得到正确治疗的，死亡。
3. 水气凌心的心脏病，误用寒凉消炎清热药，会突然死亡。（西医所谓心肌梗塞）
4. 少阴素体阳虚，因太阳伤寒被庸医误用寒凉药引入少阴，发为肾病。多次误治，最终导致肾衰竭（癃闭，西医所谓尿毒症）。西医换肾透析，元气离散者，死亡。
5. 太阴虚寒腹泻日久，误作湿热证治疗，发为反胃不食，不能得到正确治疗的，死亡。
6. 阴阳两虚，精亏血少，脉微欲绝，误用大剂辛温药物壮火食气者，死亡。
7. 阳明燥实证失于攻下者，阴液枯竭，死亡。
9. 离卦中一阴将竭，阴从下部脱失，大汗出者，死亡。
10. 坎卦中一阳将竭，阳从上部脱失，大汗出者，死亡。
11. 伤精损气，阳痿不用，屡次使用春药兴阳者，突然死亡。
12. 使用激素激发元气，化作动力做孤注一掷者，突然死亡。
13. 元气欲脱，发为高热，这是剥脱阳气的征象，亟当恢复阳气。误作温病用清热法治疗者，死亡。
14. 下焦寒湿误作湿热证治疗，必损伤肾阳，再经西医消炎，或用激素，久而久之逐渐形成肾衰。若不能得到正确治疗的，死亡。（龙胆泻肝丸所致的肾衰，都是盲医误药所致）
15. 神昏谵语，循衣摸床，实证失于攻下者死，虚证久病者死。
精说
肾藏精，心藏神。精是形体，神是用处。精化气为神，譬如薪火传递。神不宁静则精妄动。精妄动则髓不秘藏，骨空筋缩，痿证发作。虽然不一定立即痿废，但必然逐渐发展到那一步。所谓冬天不藏精，春天必患温病。水不生木，木枯火焚。因为冬天不藏精，阳不秘藏，水火失根，润下炎上，火水未济，阴阳不交，所以龙雷之火飞腾不潜，木焚火飞，上燥下湿，温病发作。这都是由精气不固，元神失去宅舍所致。如此看来，精所系者非常重大，关乎性命，所以古人有保精的劝诫。义理渊深，词坚笔畅，岂是西医无知妄作之辈所能知道的。
精神论
东属木，已孕育火苗，火属心，主藏神；西属金，早孕水根，水属肾，主藏精。精神气血互相转化：精，是生命的物质基础；神，是物质的生命能量。
精温则化气，主生长：水生木，木生火，火生土，土生金，金生水，如植物之生根发芽；
神清则运血，主收藏：火克金，金克木，木克土，土克水，水克火，如植物之开花结果。
水居下主升，精化气则木生火；火居上主降，神运血则金生水。
主生长则性向外而进取，主收藏则性向内而退守。一味进取有丧本之虞，一味退守有失荣之虑。重精者有淫逸之患，重神者有妄想之忧。
精属阴，神属阳，阴成形，阳化气。《内经》说：阴平阳秘，精神乃治；阴阳离绝，精气乃绝。这是阴阳并重，精神同宝。无气之形则死，无形之气则散。只知形而不知气，则轻视生命；只知气而不知形，则难重死尸。
然而人活在气，气散则死。徒知形而不知气，但见精而不见神，背离根本，驰骋枝末，轻视生命，远离自然，这就是西医在治病之学上远逊于中医的缘故吧？
精气说
有物混成，先天地生，这就是太极。太极动而生阳，静而生阴，阴升阳降，清浊分开。清升者为天，浊降者为地。天为阳，地为阴，阳化气，阴成形。动极静生，静极动成，生成之际，天地气交。人以天地之气生，所以说人者求之气交。人始生，先成精。精，是天一所生地六所成的水。在卦为坎，在脏为肾。外阴内阳，阴平阳秘。阴阳合和，是为肾水。坎中一阳，即先天元气。坎外二阴，即先天元精。精主收藏，气主升发。精气化醇，生生之本。分之而不可分，合之而不胜合。有所盛衰，亟当扶抑。勿令壮火食气，尤忌沉寒噬精。精足则气自盛，气盛则精自足。精气本为一体，气精原非二物。一荣俱荣，一损皆损。所以肾气丸滋阴即为补气，四逆汤扶阳正是益精。因为阴阳原本互根，水火相为体用。人从精生，身以气活。阴阳离绝，精气乃绝。纯阴纯阳，都不是人气。
火神吟
会使用火是人类与其他动物的最大区别。水不会治便泛滥成灾，火不会用便文明不显。所以，治水与用火为史前文明两大盛事。保存火种，预防水灾，为人类文明传承不朽功勋。
人类的文明是从会用火开始的，人类的兴盛是从会治水开始的。火风鼎，风遇火则文明昌盛；水风井，风遇水则文明陷落。
风气虽能生万物，亦能害万物，遇火则生，遇水则害，其中道理不也很明白吗？
水神已撞不周山，惟见水鬼满世间。若非火神擎红日，黑浪滔滔绝人烟。
水中有火方为精，坎内无阳是寒冰。寒冰不能生肝木，气滞血瘀因此成。
心主藏神君火明，君火本从天地生。天地相交阳化气，阳化为水阴成形。
水冰地坼主藏精，藏精原本为春生。春生夏长秋收获，收获得来不可轻。
收获得来本是精，是精原为奉春生。春生夏长阴阳盛，阳盛阴成君火明。
天地阴阳一气通，一气出入水火功。水升火降枢机转，枢机全赖地风升。
君火以明相火位，火位从来出智慧。智慧彰显文明生，明生暗退神为贵。
不识真火，读遍医书终无用
护住阳神，融通气血始成精
不读张仲景，辨证无要领。不读郑钦安，阴阳不过关。
不读伤寒论，下手没分寸；不读本草经，用药总不应。
学医当如张仲景，方证对应如形影。
学医当如郑钦安，明辨阴阳若判官。
火神三书颂
钦安先生，医门之魂。
明辨阴阳，号称火神。
灵光独耀，去伪存真。
剖判有据，朗照群昏。
所著三书，理法方论。
医理真传，破疑答问。
医法圆通，万病指针。
羽翼仲景，伤寒恒论。
妙解一元，水火二门。
火为主宰，生命独尊。
本有轻重，岂是强分。
诸君善会，切莫欺心。
用火之道
焚膏继晷，油尽灯枯。这不是用火之道。
添膏续焰，微明不息。这才是用火之道。
渔家傲慢
中医只言清热，西医但知消炎。感冒原本是风寒，又加过于耗散。想要不寒太难！
水土之辨
坎卦二阴一阳，五行属水，阴为体，阳为用。肾气丸为补水之方，是以阴多阳少，潜阳丹、滋肾丸、封髓丹之意亦然。若阴僭阳位则三爻皆阴，变为坤卦，水化为湿，不能载阴上济心火，反克水作寒湿下凝，阻隔阳气降路，唯四逆辈大剂温通方可开其降路，引火下达。导龙归海，引火归元，此之谓也。
东西之异
轻清者归天，重浊者归地。上下两途，升降迥异。
楞严云：纯情则降，纯想则升。精神之用不同也。
木之性向上，故重神之明，从火也；金之性向下，故重智之巧，从水也。
金向地，故沉于水下；木向天，故浮于水上。此东西方性情取舍之大异也。
出入进退，举一反三，则可以知万物之性情矣。
先后天之本
人始生，先成精，精成而脑髓生（岐伯曰：两神相搏，合而成形，常先身生，是谓精）。
肾者主水，受五脏六腑之精而藏之。
脑髓虽为先天，亦不妨称肾为先天之本。盖本者，所自出也。肾所藏之精延脊髓随督脉上升之气还精补脑，脑髓者，从肾精得养，即本于肾也。故称肾为先天之本，无咎。
脾为后天之本者，凡五脏六腑、四肢百骸，皆为后天所成，赖饮食所化之水谷精微奉养。脾为胃行其精微，上归于肺，肺朝百脉，流溢布散，达于全身。脾虚则不能输布供给，周身秉气衰少，形之盛衰，皆缘脾气运化之强弱也。故脾为后天之所本也无咎。
阴阳当和
阴阳是同一事物的正反两面，阴阳的性质是相对的。得到阳光照射的一面为阳，得不到阳光照射的一面为阴，这是阴阳的本意，故阴阳从阜，是从部位上划分的。
引申为事物相对不同的属性，则万物皆有阴阳，《内经》所谓“数之可十，推之可百；数之可千，推之可万”，皆是相对而言的，离开了对偶，也就无所谓阴阳。
然对偶之间，必然又有统一，所谓整体是也。《金刚经》所谓：若世界实有者即是一合相，一合相者即是不可说。《道德经》所谓：道可道，非常道；名可名，非常名。说的都是离一切对待分别相的事物本体，本体离相，故离一切言说。
儒家所谓“执两用中”，“中也者，天下之大本也”。《内经》所谓：“阴阳者，数之可十，推之可百；数之可千，推之可万。万之大不可胜数，然其要一也”，“知其要者，一言而终，不知其要，流散无穷”。则为相用之显发，然仍以本体为重。表现在四时规律上就是“土不主时”，表现在人身上就是“脾之善者不可见”。不可见则阴平阳秘，可见则阴阳离决。这个离四相绝百非的不可见者，也就是一切生命的本体，亦即一切运动的主宰。
子曰：天何言哉？四时行焉，百物生焉，天何言哉？老子亦云：天之道，利而不害；圣人之道，为而不争。此中立不倚，无过不及者，即医家求之不可得之“阴阳和故能有子”、“万物抱阴而负阳，冲气以为和”之一团“和”气欤？
虽不能至，心向往之。路漫漫其修远兮，吾将上下而求索！愿与诸同道共勉！
治病之道
病邪的传变与敌国的入侵相似，总是从浅入深，由表及里；从皮毛而达筋骨，由经络而趋脏腑。但侵入得逞必须有个前提：其正必虚。正气存内，邪不可干。苍蝇不叮无缝的蛋！所以，若欲抗邪，必先扶正。国富民强，敌国才不敢轻举妄动。
欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意……
自天子以至于庶人，一是皆以修身为本。大学之道如是，治病之道亦然。
呼吸原理
呼吸的原理与打气筒的原理相同：活塞提起则气入（肝肾气升，吸），活塞下降则气出（心肺气降，呼）。肝肾气升则肺叶举，故气入；心肺气降则肺叶落，故气出。内气升而外气入，外气出而内气降。故陈远公《外经微言》云：呼中有吸，吸中有呼，是一是二，人可參天地也。
元气多寡
脉沉紧有力者为寒邪盛，元气尚可与之争；可以大剂辛温扶正散邪，下手宜狠，以敌众难攻故。
脉微弱无力者为元气虚，正气不足以自守；只宜小剂甘温少火生气，用力忌重，恐风烛易灭也。
医道如是
升降出入者，气化也，功能也，阳也，形而上者也。
器宇聚散者，形质也，结构也，阴也，形而下者也。
升降出入不离器宇，阳在阴中也。经云：阴者，藏精而起亟者也。
器宇皆有升降出入，阴居阳内也。经云：阳者，卫外而为固者也。
故曰：阳者，阴之使也；阴者，阳之守也。反之亦然，盖阴阳互为体用也。
阴阳互根，水火既济。阴阳相贯，如环无端。
阴平阳密，精神乃治。阴阳和平之象也。
阴阳离决，精气乃绝。阴阳相并之象也。
故曰：生之本，本于阴阳。离阴阳则器宇聚散之升降出入无法言说矣，不明此者，不足以言中医之理。欲离阴阳而谈中医，不异欲废绳墨而辨曲直，舍规矩而求方圆也。故谓之无知，谓之妄作，无增益亦无减损，名副其实，恰如其分。反是方可语之以中医之理，引之入中医之门。下士闻道，大笑之，不笑不足以为道。笑固由之，门亦随之而阖，非欲拒之，盖障由内起，魔自心生，明昧在己，非外人可以昭之昏之者也。
人道如是，佛道如是，万法莫不如是。医道又何能独外之乎？
天理与人道
The image of life: when Yang exceeds Yin, it is life; when Yin exceeds Yang, it is death. The state of transcending life and death is one where Yin and Yang are equal. Neither large nor small, lacking nothing nor having any excess. The two images of movement and stillness are clearly understood without giving rise to attachment.
The states of the world have constants and variables. The constant is enduring; the variable is temporary. The so-called "variable" is also a normal state between heaven and earth. Only in profound stillness and eternity, specifically in the true realm of silent light, can this be achieved. The illusory images of birth and death in the world flow ceaselessly in an instant, merely unpredictable changes; where is there any true constancy?
The Way of Medicine belongs to worldly methods, focusing on nurturing life and avoiding death, thus protecting Yang Qi (vital energy) is the primary principle.
The way of nurturing life emphasizes protecting Yang Qi. The method for protecting Yang Qi prioritizes building the foundation. The foundation refers to Essence (Jing), which is Yin, and form. Without Essence, Yang Qi dissipates and transforms into formlessness. After building the foundation, the "dwelling" (body) is established; once the dwelling is solid, Yang Qi can reside safely. The Sovereign Fire (Heart Fire) shines brightly, and the Ministerial Fire (Mingmen Fire) maintains its position. Spirit, Qi, Blood, limbs, and bones all rely on the transformation of Yang Qi for their existence. In the universe of transformation and generation, entry, exit, ascent, and descent continue unceasingly, allowing the Qi establishment and Spirit mechanism to approach a state far from destruction and peril.
Distinguishing Death
1. False heat with internal cold or upper heat/lower cold caused by the loss of root in Water and Fire, mistakenly treated as true heat with cold-cooling herbs, leads to gradual death from local to systemic. (Current TCM clearing heat and Western medicine anti-inflammation often fall into this category. Initially exterior cold and interior heat, after clearing heat and cooling blood, pathogens penetrate deeper, eventually becoming exterior heat and interior cold. Kan hexagram transforms into Li hexagram; sealing and storing transform into floating and overflowing, ultimately leading to separation of Yin and Yang, exhaustion of Essence and Qi, and death.)
2. Taiyang channel Cold Damage syndrome, where the exterior is constrained by cold, with no sweat, aversion to cold and fever, should originally be resolved via the exterior using Mahuang Tang (Ephedra Decoction). Mistakenly treating the interior with cold herbs will inevitably cause Zang organ disease. For those with innate Shaoyin internal cold, the two colds interact, coordinating internally and externally, penetrating deep into the bone marrow, manifesting as leukemia. If not treated correctly, death ensues.
3. Heart disease caused by Water Qi assaulting the Heart, mistakenly treated with cold-cooling anti-inflammatory and heat-clearing drugs, results in sudden death. (Western medicine's myocardial infarction)
4. Innate Shaoyin Yang deficiency, where Taiyang Cold Damage is mistakenly introduced into Shaoyin by incompetent doctors using cold herbs, manifests as kidney disease. Repeated mis-treatment eventually leads to renal failure (difficulty urinating, Western medicine's uremia). Patients undergoing Western kidney transplants or dialysis with scattered Yuan Qi (Original Qi) die.
5. Long-term diarrhea due to Taixu (Great Void) deficiency-cold, mistakenly treated as damp-heat, manifests as regurgitation and inability to eat. If not treated correctly, death ensues.
6. Dual deficiency of Yin and Yang, with depleted Essence and scanty Blood, presenting with a faint pulse nearing cessation, mistakenly treated with large doses of pungent-warm substances that "strong fire consumes Qi," results in death.
7. Yangming dryness-excess failing to be purged leads to Yin exhaustion and death.
8. Shaoyin extreme cold failing to be warmed leads to Yang collapse and death.
9. When the single Yin within the Li hexagram is about to exhaust, Yin escapes from below; profuse sweating leads to death.
10. When the single Yang within the Kan hexagram is about to exhaust, Yang escapes from above; profuse sweating leads to death.
11. Damaged Essence and Qi causing impotence, repeatedly treated with aphrodisiacs to stimulate Yang, results in sudden death.
12. Using hormones to stimulate Yuan Qi, turning it into kinetic energy for a desperate gamble, results in sudden death.
13. Yuan Qi about to collapse manifests as high fever, which is a sign of peeling off Yang. It urgently needs restoration. Mistakenly treating it as a Warm Disease with clearing methods leads to death.
14. Lower Jiao (Lower Burner) cold-dampness mistakenly treated as damp-heat inevitably damages Kidney Yang. Combined with Western anti-inflammatories or hormones over time, it gradually becomes renal failure. If not treated correctly, death ensues. (Renal failure caused by Longdan Xiegan Wan [Gentian Liver-Draining Pill] is all due to blind doctors and mistaken prescriptions.)
15. Confusion and delirious speech, grasping at clothes and bedrails: if due to excess patterns failing to be purged, death ensues; if due to deficiency patterns in chronic illness, death ensues.
On Essence
The Kidneys store Essence; the Heart stores Spirit. Essence is the substance; Spirit is the function. Essence transforms into Qi to become Spirit, like passing a flame from wood to wood. If Spirit is not tranquil, Essence moves recklessly. If Essence moves recklessly, Marrow is not sealed, bones become empty, sinews contract, and flaccidity syndromes arise. Even if not immediately flaccid, it will inevitably progress. As stated, "If one does not store Essence in winter, one will suffer from Warm Diseases in spring." Water fails to generate Wood; Wood withers and Fire burns. Because Essence was not stored in winter, Yang was not sealed, Water and Fire lost their roots, downward moistening and upward flaming occurred, Fire and Water did not interact, Yin and Yang did not connect, thus Dragon and Thunder Fires flew up without submerging. Wood burned, Fire flew, upper dryness and lower dampness arose, and Warm Diseases manifested. All these result from insecure Essence and Spirit losing its dwelling. Thus, what Essence connects to is extremely significant, concerning life and death, hence the ancients advised preserving Essence. The principles are profound, the words firm and fluent; how could ignorant and reckless Western practitioners understand them?
On Spirit and Essence
East belongs to Wood, already concealing the seed of Fire; Fire belongs to the Heart, governing the storage of Spirit. West belongs to Metal, already concealing the root of Water; Water belongs to the Kidneys, governing the storage of Essence. Spirit, Essence, Qi, and Blood transform into each other: Essence is the material basis of life; Spirit is the life energy of matter.
When Essence is warm, it transforms into Qi, governing growth: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, like plants rooting and sprouting.
When Spirit is clear, it circulates Blood, governing collection: Fire controls Metal, Metal controls Wood, Wood controls Earth, Earth controls Water, Water controls Fire, like plants flowering and bearing fruit.
Water resides below and governs ascending; Essence transforming into Qi causes Wood to generate Fire. Fire resides above and governs descending; Spirit circulating Blood causes Metal to generate Water.
Governing growth implies an outward, aggressive nature; governing collection implies an inward, defensive nature. Being purely aggressive risks losing the root; being purely defensive risks losing prosperity. Those who overemphasize Essence risk licentiousness; those who overemphasize Spirit risk delusion.
Essence belongs to Yin, Spirit belongs to Yang; Yin forms structure, Yang transforms into Qi. The *Neijing* states: "When Yin is balanced and Yang is secure, Spirit and Essence are regulated; when Yin and Yang separate, Essence and Qi perish." This means valuing both Yin and Yang, and treasuring both Spirit and Essence. Form without Qi is dead; Qi without form dissipates. Knowing only form but not Qi leads to despising life; knowing only Qi but not form makes it difficult to respect corpses.
However, humans live by Qi; when Qi scatters, one dies. Knowing only form but not Qi, seeing only Essence but not Spirit, deviates from the root, chasing branches, despising life, and distancing oneself from nature. Is this not why Western medicine lags behind TCM in healing?
On Essence and Qi
There is a thing mixed and complete, existing before heaven and earth, which is the Great Ultimate (Taiji). The Great Ultimate moves to generate Yang, rests to generate Yin; Yin ascends, Yang descends, separating clear and turbid. Clear rises to become Heaven, turbid descends to become Earth. Heaven is Yang, Earth is Yin; Yang transforms into Qi, Yin forms into structure. At the peak of motion, stillness is born; at the peak of stillness, motion is formed. At the moment of generation, Heaven and Earth Qi intersect. Humans are born from the Qi of Heaven and Earth; therefore, discussing humans requires seeking the intersection of Qi. At the beginning of human life, Essence is formed first. Essence is the water formed by One from Heaven and Six from Earth. In hexagrams, it is Kan; in organs, it is the Kidney. Outer Yin, Inner Yang; Yin balanced, Yang secure. Yin and Yang harmonize to become Kidney Water. The single Yang within Kan is the congenital Original Qi. The two Yins outside Kan are the congenital Prime Essence. Essence governs storage; Qi governs ascending and developing. Essence and Qi refine and purify, forming the root of life. Divided, they cannot be separated; united, they cannot be exceeded. When there is excess or deficiency, one must support or suppress. Do not let strong fire consume Qi; especially avoid deep cold devouring Essence. When Essence is sufficient, Qi naturally thrives; when Qi thrives, Essence naturally suffices. Essence and Qi are fundamentally one entity; Qi and Essence are not two things. One prospers, both prosper; one declines, both decline. Therefore, Shengdi Huang Wan (Rehmannia Pill) nourishing Yin is also tonifying Qi; Sini Tang (Frigid Extremities Decoction) supporting Yang is indeed benefiting Essence. Because Yin and Yang originally root each other, Water and Fire serve as substance and function. Humans are born from Essence; the body lives by Qi. When Yin and Yang separate, Essence and Qi perish. Pure Yin or pure Yang are not human Qi.
Chant of the Fire God
The ability to use fire is the greatest distinction between humans and other animals. If Water is not managed, it floods and causes disaster; if Fire is not used, civilization remains obscure. Thus, managing Water and using Fire were the two great events of prehistoric civilization. Preserving fire seeds and preventing floods are immortal merits in the transmission of human civilization.
Human civilization began with the use of Fire; human prosperity began with the management of Water. The Ding Hexagram (Fire Wind): when Wind meets Fire, civilization prospers. The Jing Hexagram (Water Wind): when Wind meets Water, civilization falls.
Wind Qi can generate all things, but also harm all things; meeting Fire brings life, meeting Water brings harm. Is not the principle here clear?
The Water God has crashed into Mount Buzhou; only water ghosts fill the world. If not for the Fire God holding up the red sun, black waves would surge, cutting off human habitation.
Only when Fire exists within Water is it Essence; without Yang inside Kan, it is freezing ice. Freezing ice cannot generate Liver Wood; thus, Qi stagnation and Blood stasis form.
The Heart governs storing Spirit; the Sovereign Fire shines brightly. Sovereign Fire originates from Heaven and Earth. When Heaven and Earth intersect, Yang transforms into Qi; Yang transforms into Water, Yin forms into structure.
When Water freezes and Earth cracks, it governs storing Essence. Storing Essence is originally for Spring generation. Spring generates, Summer grows, Autumn harvests; do not take the harvest lightly.
What is harvested is essentially Essence; Essence is originally offered for Spring generation. Spring generates, Summer grows, Yin and Yang thrive; when Yang thrives and Yin forms, Sovereign Fire shines brightly.
Heaven and Earth Yin and Yang are connected by one Qi; one Qi enters and exits, performing the functions of Water and Fire. Water ascends, Fire descends, the pivot turns; the pivot relies entirely on Earth and Wind ascending.
Sovereign Fire shines brightly, Ministerial Fire takes its place. The place of Fire has always produced wisdom. Wisdom manifests, civilization arises; brightness emerges, darkness retreats; Spirit is precious.
Not recognizing True Fire, reading medical books is ultimately useless.
Protecting the Yang Spirit, integrating Qi and Blood allows Essence to form.
Not reading Zhang Zhongjing, differentiation lacks essentials. Not reading Zheng Qin'an, Yin and Yang are not mastered.
Not reading *Shanghan Lun*, actions lack measure; not reading *Bencao Jing*, medication never fits.
To study medicine, one should be like Zhang Zhongjing, matching formulas to patterns like shadow to form.
To study medicine, one should be like Zheng Qin'an, distinguishing Yin and Yang like a judge.
Ode to the Three Books of the Fire God
Mr. Qin'an, the soul of the medical gate.
Clearly distinguishing Yin and Yang, known as the Fire God.
Spiritual light shines alone, removing false to preserve true.
Judgment based on evidence, illuminating the masses' confusion.
His three books contain theory, method, formula, and discussion.
True transmission of medical principles, resolving doubts and answering questions.
Medical methods are comprehensive, a guide for ten thousand diseases.
Supporting Zhongjing, *Shanghan Henglun*.
Wonderfully explaining the One Origin, the two gates of Water and Fire.
Fire is the master, life is supreme.
Substance has weight and lightness, how can it be forcibly divided?
Gentlemen, understand well, do not deceive your hearts.
The Way of Using Fire
Burning oil until the lamp is dry and withered is not the way of using fire.
Adding oil to continue the flame, keeping a faint light unceasing—this is the way of using fire.
Fisherman's Arrogance
TCM only speaks of clearing heat; Western medicine only knows anti-inflammation. Colds are originally wind-cold, yet too much dispersal is added. It is too difficult to remain non-cold!
Differentiation of Water and Soil
The Kan hexagram has two Yins and one Yang, belonging to Water in Five Elements; Yin is substance, Yang is function. Shenqi Wan (Kidney Qi Pill) is a formula for supplementing Water, thus containing more Yin and less Yang. The intent of Qianyang Dan, Zishen Wan, and Fengsui Dan is similar. If Yin usurps the position of Yang, all three lines become Yin, transforming into the Kun hexagram. Water transforms into Dampness, unable to carry Yin up to assist Heart Fire. Instead, it attacks Water, creating cold-dampness congealing below, blocking the path of Yang Qi descending. Only large doses of warming and unblocking agents like Sini Tang can open this descending path, guiding Fire downward. Guiding the Dragon back to the sea, guiding Fire back to its origin—this is what is meant.
Differences between East and West
Light and clear substances return to Heaven; heavy and turbid substances return to Earth. Two different paths, ascent and descent are distinct.
The *Shurangama Sutra* says: "Pure emotion descends, pure thought ascends." The uses of Spirit and Essence differ.
Wood's nature is upward, thus valuing the clarity of Spirit, following Fire; Metal's nature is downward, thus valuing the skill of Intelligence, following Water.
Metal tends toward Earth, thus sinking under water; Wood tends toward Heaven, thus floating on water. This is the great difference in temperament and choice between East and West.
Entry and exit, advance and retreat, applying one case to others, allows one to know the temperament of all things.
Roots of Pre-heaven and Post-heaven
Humans begin to live, first forming Essence; when Essence is formed, brain marrow is generated. (Qibo said: Two spirits contend, combining to form shape, often preceding the body, this is called Essence.)
The Kidneys govern Water, receiving and storing the Essence of the five Zang and six Fu organs.
Although brain marrow is congenital, it is acceptable to call the Kidneys the root of pre-heaven. "Root" means source. The Essence stored in the Kidneys extends along the spinal cord, rising with Qi along the Du Meridian to replenish the brain. Brain marrow is nourished by Kidney Essence, thus rooted in the Kidney. Hence, calling the Kidneys the root of pre-heaven is without fault.
The Spleen is the root of post-heaven. All five Zang and six Fu organs, limbs and bones, are formed post-natally, relying on the refined grain essence transformed from diet. The Spleen transports refined essence for the Stomach, sending it up to the Lungs. The Lungs face all vessels, overflowing and spreading it throughout the body. If Spleen Qi is deficient, it cannot distribute supplies; the Qi held by the whole body declines. The flourishing or declining of form depends on the strength of Spleen Qi transportation and transformation. Thus, the Spleen is the root of post-heaven without fault.
Yin and Yang Should Harmonize
Yin and Yang are the positive and negative sides of the same thing; the nature of Yin and Yang is relative. The side receiving sunlight is Yang; the side not receiving sunlight is Yin. This is the original meaning of Yin and Yang, hence "Yin" and "Yang" derive from "Fu" (mound/hill), dividing by location.
Extended to relatively different attributes of things, all things have Yin and Yang. As the *Neijing* says, "Countable to ten, deducible to a hundred; countable to a thousand, deducible to ten thousand," all are relative. Without duality, there is no Yin or Yang.
However, between dualities, there must be unity, which is the whole. As the *Diamond Sutra* says: "If the world truly exists, it is a single aggregate; a single aggregate is indescribable." As the *Daodejing* says: "The Dao that can be told is not the eternal Dao; the name that can be named is not the eternal name." These speak of the substance of things detached from all dualistic distinctions. The substance is detached from forms, thus detached from all speech.
Confucianism speaks of "holding the two ends and using the middle," "The Middle is the great root of the world." The *Neijing* says: "Yin and Yang... although countless, their essence is one," "One who knows the essence concludes in one word; one who does not knows endless dispersion." This is the manifestation of appearance and function, yet still prioritizing the substance. Manifested in the laws of four seasons as "Earth does not rule a season"; manifested in humans as "the goodness of the Spleen is invisible." Invisible means Yin balanced and Yang secure; visible means Yin and Yang separate. This invisible one, detached from four marks and hundred negations, is the substance of all life, and thus the master of all movement.
Confucius said: "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?" Laozi also said: "The Way of Heaven benefits without harming; the Way of the Sage acts without contending." This upright, leaning neither way, without excess or deficiency, is perhaps the "Harmony" sought by physicians in "When Yin and Yang harmonize, conception occurs" and "All things embrace Yin and carry Yang, achieving harmony through blended Qi"?
Though I cannot reach it, my heart yearns for it. The road is long and far; I will seek high and low. May we encourage each other!
The Way of Treating Disease
The transmission of pathogens is similar to the invasion of enemy states, always moving from shallow to deep, from exterior to interior; from skin and hair to tendons and bones, from meridians to Zang-Fu organs. But for invasion to succeed, there must be a premise: Righteous Qi must be deficient. If Righteous Qi exists within, pathogens cannot interfere. Flies do not bite seamless eggs! Therefore, to resist pathogens, one must first support Righteous Qi. A rich country and strong people prevent enemies from acting rashly.
To govern a state, one must first regulate the family; to regulate the family, one must cultivate oneself; to cultivate oneself, one must rectify the mind; to rectify the mind, one must make intentions sincere...
From the Son of Heaven to the common people, all take self-cultivation as the root. This is the Way of the Great Learning, and similarly, this is the Way of Treating Disease.
Principles of Respiration
The principle of respiration is the same as that of a bellows: pulling the piston up draws air in (Liver-Kidney Qi ascends, inhalation); pushing the piston down expels air out (Heart-Lung Qi descends, exhalation). When Liver-Kidney Qi ascends, lung leaves lift, so air enters; when Heart-Lung Qi descends, lung leaves drop, so air exits. Internal Qi ascends while external air enters; external air exits while internal Qi descends. Thus, Chen Yuangong in *Waijing Weiyan* says: Exhalation contains inhalation, inhalation contains exhalation; whether one or two, humans can participate in Heaven and Earth.
Quantity of Yuan Qi
A pulse that is deep, tight, and forceful indicates abundant Pathogenic Cold, but Yuan Qi can still contend with it; large doses of pungent-warm substances can support Righteous Qi and scatter pathogens. Actions should be decisive because the enemy is numerous and hard to attack.
A pulse that is weak, minute, and powerless indicates deficient Yuan Qi; Righteous Qi is insufficient to defend itself; only small doses of sweet-warm substances to generate Qi with mild fire should be used. Effort should avoid heaviness, fearing that a flickering candle may easily go out.
Thus is the Way of Medicine
Ascent, descent, entry, and exit are Qi transformation, function, Yang, and the metaphysical.
Aggregation and dispersion of vessels are structure, form, Yin, and the physical.
Ascent, descent, entry, and exit do not leave vessels; Yang is within Yin. The Classics say: "Yin stores Essence and rises urgently."
Vessels all have ascent, descent, entry, and exit; Yin resides within Yang. The Classics say: "Yang guards the exterior and secures."
Therefore: "Yang is the servant of Yin; Yin is the guardian of Yang." Conversely, this is also true, as Yin and Yang mutually serve as substance and function.
Yin and Yang root each other; Water and Fire are perfectly combined. Yin and Yang interpenetrate like a ring without end.
When Yin is balanced and Yang is secure, Spirit and Essence are regulated. This is the image of Yin-Yang peace.
When Yin and Yang separate, Essence and Qi perish. This is the image of Yin-Yang conflict.
Therefore: "The root of life lies in Yin and Yang." Leaving Yin and Yang, the ascent/descent/entry/exit of vessel aggregation/dispersion cannot be discussed. Those who do not understand this are unworthy of discussing TCM principles. To discuss TCM leaving Yin and Yang is no different from discarding plumb lines to judge straightness, or abandoning compasses and squares to seek circles and squares. Thus, calling them ignorant and reckless is accurate, adding nothing and subtracting nothing. Only then can one speak of TCM principles and lead them into the door of TCM. The inferior man hears the Dao and laughs greatly; if he did not laugh, it would not be the Dao. Laughter follows, and the door closes with it. This is not rejecting them, but obstacles arise from within, demons from the heart; clarity or obscurity depends on oneself, not on outsiders to illuminate or darken.
The Way of Man is thus, the Way of Buddha is thus, all Dharmas are thus. How could the Way of Medicine be excluded?
Heavenly Principle and Human Way