雷公问于岐伯曰：余读《内经》载五行甚详，其旨尽之乎?岐伯曰：五行之理，又何易穷哉。雷公曰：盍不尽言之?岐伯曰；谈天乎，谈地乎，谈人乎。雷公曰，请言人之五行。岐伯曰：心、肝。脾，肺、肾配火、木，土、金、水，非人身之五行乎。雷公曰；请言其变。吱伯曰：变则又何能尽哉。试言其生克。生克之变者，生中克也，克中生也。生不全生也，克不全克也，生畏克而不敢生也，克畏生而不敢克也。雷公曰：何以见生中之克乎?岐伯曰：肾生肝，肾中无水，水涸而火腾矣，肝木受焚，肾何生乎?肝生心，肝中无水，水燥而木焦矣，心火无烟，肝何生乎?心君火也，包络相火也，二火无水将自炎也，土不得火之生，反得火之害矣．脾生肺金也，土中无水，于土何以生物，铄石流金，不生金反克金矣。肺生肾水也，金中无水，死金何以出泉。崩垆飞汞，不生水反克水矣。盖五行多水则不生，五行无水亦不生也。雷公曰：何以见克中之生乎?岐伯曰：肝克土，土得木以疏通则土有生气矣。脾克水，水得土而畜积则土有生基矣。肾克火，火得水以相济，则火有神光矣。心克金，然肺金必得心火以煅炼也。肺克木，然肝术必得肺金以斫削也。非皆克以生之乎。雷公曰：请言生不全生。岐伯曰；生不全生者，专言肾水也．各脏腑无不取资于肾。心得肾水而神明焕发也；脾得肾水而精微化导也；肺得肾水而清肃下行也；肝得肾水而谋虑决断也。七腑亦无不得肾水而布化也。然而取资多者分给必少矣。亲于此者疏于彼，厚于上者薄于下。此生之所以难全也。雷公曰：请言克不全克。岐伯曰：克不全克者，专言肾火也。肾火易动难静，易逆难顺，易上难下，故一动则无不动矣，一逆则无不逆矣，一上则无不上矣。腾于心躁烦矣。入于脾干涸矣，于肺喘嗽矣，流于肝焚烧矣，冲击于七腑燥渴矣。虽然肾火乃雷火也，亦龙火也。龙雷之火其性虽猛，然聚则力专，分则势散，无乎不克反无乎全克矣。雷公曰：生畏克而不敢生者若何?岐伯曰；肝木生心火也，而肺金太旺，肝畏肺克不敢生心则心气转弱，金克肝木矣。心火生胃土也，而肾火太旺不敢生胃则胃气更虚，水侵胃土矣。心包之火生脾土也，而肾水过泛不敢生脾，则脾气加困，水欺脾土矣。脾胃之土生肺金也，而肝木过刚，脾胃畏肝不敢生肺，则肺气愈损，木侮脾胃矣。肺金生肾水也，而心火过炎，肺畏心克，不敢生肾，则肾气益枯，火刑肺金矣。肾水生肝木也，而脾胃过燥，肾畏脾胃之土，不敢生肝，则肝气更凋，土制肾水矣。雷公曰：何法以制之乎?岐伯曰：制克以遂其生，则生不畏克。助生而忘其克，则克即为生，雷公曰：善。克畏生而不敢克者，又若何?岐伯曰：肝木之盛由于肾水之旺也，木旺而肺气自衰，柔金安能克刚木乎。脾胃土盛由于心火之旺也，土旺而肝气自弱，僵木能克焦土乎。肾水之盛由肺金之旺也，水旺而脾土自微浅，土能克湍水乎。心火之盛由于肝木乏旺也，火旺而肾气必虚，匀水能克烈火乎。肺金之盛由于脾土之旺也，金盛而心气自怯，寒火能克顽金乎。雷公曰：何法以制之?岐伯曰：救其生不必制其克，则弱多为强。因其克反更培其生则衰转为盛。雷公曰：善。
陈士铎曰：五行生克本不可颠倒。不可颠倒而颠倒者，言生克之变也。篇中专言其变，而变不可穷矣。 当细细观之。
小心真主篇
为当问于岐伯曰：物之生也，生于阳。物之成也，成于阴。阳，火也；阴，水也。二者在身藏干何物乎?岐伯曰：大哉，问也。阴阳有先后天之殊也，后天之阴阳藏于各脏腑。先天之阴阳藏于命门。为当日：命门何物也?岐伯曰：命门者，水火之源。水者，阴中之水也；火者，阴中之火也。为当曰：水火均属阴，是命门藏阴不藏阳也。其藏阳又何所乎?岐伯曰：命门，藏阴即藏阳也。为当曰：其藏阴即藏阳之义何居?岐伯曰：阴中之水者，真水也；阴中之火者，真火也。真火者，真水之所生；真水者，真火之所生也。水生于火者，火中有阳也。火生于水者，水中有阳也。故命门之火，谓之原气。命门之水，谓之原精。精旺则体强，气旺则形壮。命门水火实藏阴阳，所以为十二经之主也。主者，即十二官之化源也。命门之精气尽，则水火两亡，阴阳间隔，真息不调，人病辄死矣。为当日：阴阳有偏胜，何也?岐伯曰：阴胜者，非阴盛也，命门火微也。阳胜者，非阳盛也，命门水竭也。为当日：阴胜在下阳胜在上者，何也?岐伯曰：阴胜于下者，水竭其源则阴不归阳矣。阳胜于上者，火衰其本则阳不归阴矣。阳不归阴，则火炎于上而不降。阴不归阳，则水沉于下而不升。可见命门为水火之府也，阴阳之宅也，精气之根也，死生之窦也。为当曰：命门为十二官之主寄于何脏?岐伯曰：七节之旁中有小心，小心即命门也。为当曰：鬲肓之上，中有父母，非小心之谓欤。岐伯曰：鬲肓之上，中有父母者，言三焦包络也，非言小心也。小心在心之下，肾之中。
陈士铎曰：小心在心肾之中，乃阴阳之中也。阴无阳气则火不生，阳无阴气则水不长。世人错认小心在鬲肓之上，此命门。
水不克火篇
大封司马问于岐伯曰；水克火者也，人有饮水而火不解者，岂火不能制水乎?岐伯曰：人生于火，养于水。水养火者，先天之真水也。水克火者，后天之邪水也。饮水而火热不解者，外水不能救内火也。大封司马曰：余终不解其义，幸明示之。岐伯曰：天开于子，地辟于丑，人生于寅，寅实有火也。天地以阳气为生，以阴气为杀。阳即火，阴即水也。然而火不同，有形之火，离火也。无形之火，乾火也。有形之火，水之所克。无形之火，水之所生。饮水而火不解者，无形之火得有形之水而不相入也。岂惟不能解，且有激之而火炽者。大封司马曰：然则水不可饮乎?岐伯曰：水可少饮以解燥。不可畅饮以解氛。大封司马曰：此何故乎?岐伯曰：无形之火旺，则有形之火微。无形之火衰则有形之火盛。火得水反炽，必多饮水也，水多则无形之火因之益微矣。无形之火微，而有形之火愈增酷烈之势，此外水之所以不能救内火，非水之不克火也。大封司马曰：何以治之?岐伯曰：补先天无形之水，则无形之火自息矣，不可见其火热饮水不解，劝多饮以速亡也。
陈士铎曰：水分有形无形，何疑于水哉。水克有形之火，难克无形之火，故水不可饮也。说得端然实理，非泛然而论也。
三关升降篇
巫咸问曰：人身三关在何经乎?岐伯曰：三关者，河车之关也。上玉枕，中肾脊、下尾间。巫咸曰：三关何故关人生死乎?岐伯曰：关人生死，故名曰关。巫咸曰：请问生死之义。岐伯曰：命门者，水中火也。水火之中实藏先天之气，脾胃之气后天之气也。先天之气不交于后天，则先天之气不长。后天之气不交于先天，则后天之气不化。二气必昼夜交，而后生生不息也。然而后天之气必得先天之气先交而后生。而先天之气必由下而上，升降诸脾胃，以分散于各脏腑。三关者，先天之气所行之径道也。气旺则升降无碍，气衰则阻，阻则人病矣。巫咸曰：气衰安旺乎?岐伯曰；助命门之火，益肾阴之水，则气自旺矣。巫咸曰：善。
陈士铎曰：人有三关，故可生可死。
然生死实在先天，不在后天也。篇中讲后天者返死而生，非爱生而恶死。人能长守先天，何恶先天之能死乎。
表微篇
奚仲问于岐伯曰：天师《阴阳别论》中有阴结，阳结之言。结在脏乎?抑结在腑乎?岐伯曰：合脏腑言之也。奚仲曰：脏阴腑阳，阴结在脏，阳结在腑乎?岐伯曰：阴结阳结者，言阴阳之气结也。合脏腑言之，非阳结而阴不结，阴结而阳不结也。阴阳之道，彼此相根，独阳不结，独阴亦不结也。奚仲曰：《阴阳别论》中，又有刚与刚之言。言脏乎?言腑乎?岐伯曰：专言脏腑也，阳阴气不和，脏腑有过刚之失，两刚相遇，阳过旺阴不相接也。奚仲曰：脏之刚乎?抑腑之刚乎?岐伯曰：脏刚传腑，则刚在脏也。腑刚传脏，则刚在腑也．奚仲曰：《阴阳别论》中又有阴抟阳抟之言，亦言脏腑乎?岐伯曰：阴抟阳抟者言十二经之脉，非言脏腑也。虽然十二脏腑之阴阳不和，而后十二经脉始现阴阳之抟，否则抟之象不现于脉也。然则阴抟阳抟言脉面即言脏腑也。奚仲曰：善。
陈士铎曰：阳结、阴结、阴抟、阳抟、俱讲得微妙。
呼吸篇
雷公问于岐伯曰：人气之呼吸应天地之呼吸乎?岐伯曰；天地人同之。雷公曰：心肺主呼，肾肝主吸，是呼出乃心肺也，吸入乃肾肝也。何有时呼出不属心肺而属肾肝，吸入不属肾肝而属心肺乎?岐伯曰：一呼不再呼，一吸不再吸，故呼中有吸，吸中有呼也。雷公曰：请悉言之。岐伯曰：呼出者，阳气之出也。吸入者，阴气之入也。故呼应天，而吸应地。呼不再呼，呼中有吸也。吸不再吸，吸中有呼也。故呼应天而亦应地，吸应地而亦应天。所以呼出心也、肺也，从天言之也；吸入肾也、肝也，从地言之也。呼出肾也、肝也，从地言之也；吸入心也、肺也，从天言之也。盖独阳不生，呼中有吸者，阳中有阴也；独阴不长，吸中有呼者，阴中有阳也。天之气不降则地之气不升。地之气不升则天之气不降。天之气下降者，即天之气呼出也。地之气上升者，即地之气吸入也。故呼出心肺，阳气也，而肾肝阴气辄随阳而俱出矣。吸入肾肝，阴气也，而心肺阳气辄随阴而俱入矣。所以阴阳之气，虽有呼吸而阴阳之根无间隔也。呼吸之间虽有出入而阴阳之本无两歧也。雷公曰：善。
陈士铎曰：呼中有吸，吸中有呼，是一是二，人可参天地也。
脉动篇
雷公问于岐伯曰：手太阴肺、足阳明胃、足少阴肾，三经之脉常动不休者何也?岐伯曰：脉之常动不休者，不止肺、胃、肾也。雷公曰：何以见之?岐伯曰：四末阴阳之会者，气之大络也。四街者，气之曲径也。周流一身，昼夜环转，气无一息之止，脉无一晷之停也。肺、胃、肾脉独动者，胜于各脏腑耳。非三经之气独动不休也。夫气之在脉也，邪气中之也，有清气中之，有浊气中之。邪气中之也，清气中在上，浊气中在下，此皆客气也。见于脉中，决于气口。气口虚，补而实之，气口盛，泻而泄之。雷公曰：十二经动脉之穴可悉举之乎?岐伯曰：手厥阴心包经，动脉在手之劳宫也。手太阴肺经，动脉在手之太渊也。手少阴心经，动脉在手之阴郄也。足太阴脾经，动脉在腹冲门也。足厥阴肝经，动脉在足之太冲也。足少阴肾经，动脉在足之太溪也。手少阳三焦经，动脉在面之和髎也。手太阳小肠经，动脉在项之天窗也。手阳明大肠经，动脉在手之阳溪也。足太阳膀胱经，动脉在足之委中也。足少阳胆经，动脉在足之悬钟也。足阳明胃经，动脉在足之冲阳也。各经时动时止，不若胃为六腑之原，肺为五脏之主，肾为十二经之海，各常动不休也。
陈士铎曰：讲脉之动处，俱有条理，非无因之文也。
瞳子散大篇
云师问于岐伯曰：目病，瞳子散大者伺也?岐伯曰：必得之内热多饮也。云师曰：世人好饮亦常耳，未见瞳子皆散大也。岐伯白：内热者，气血之虚也。气血虚，则精耗矣。五脏六腑之精皆上注于目，瞳子尤精之所注也。精注瞳子，而目明，精不注瞳子，而目暗。今瞳子散大则视物必无准矣，云师曰：然往往视小为大也。歧伯曰：瞳子之系通于脑。脑热则瞳子亦热，热极而瞳子散大矣。夫瞳子之精，神水也。得脑气之热，则水中无非火气，火欲爆而光不收，安得不散大乎。云师曰：何火之虐乎?岐伯曰：必饮火酒兼食辛热之味也。火酒大热，得辛热之味以助之则益热矣。且辛之气散，而火酒者，气酒也，亦主散。况火酒至阳之味，阳之昧必升于头面，火热之毒真归于脑中矣。脑中之精，最恶散而最易散也。得火酒辛热之气，有随入随散者脑气既散于中，而瞳子散大应于外矣。彼气血未虚者，脑气尚不至尽散也，故瞳子亦无散大之象。然目则未有不昏者也。云师曰：善。
陈士铎曰：瞳子散大，不止于酒。大约肾水不足，亦能散大。然水之不足，乃火之有余也。益其阴而火降，火降而散大者不散大也。不可悟火之虐乎。必认作火酒之一者，尚非至理。
外经微言六卷
诊原篇
雷公曰问于岐伯曰：五脏六腑各有原穴，诊之可以知病，何也?岐伯曰：诊脉不若诊原也。雷公曰：何谓也?岐伯曰：原者，脉气之所注也。切脉之法繁而难知，切腧之法约而易识。雷公曰：请言切腧之法。岐伯曰：切腧之法，不外阴阳。气来清者，阳也。气来浊者，阴也。气来浮者，阳也。气来沉者，阴也，浮而无者，阳将绝也。沉而无者，阴将绝也。浮而清者，阳气之生也。沉而清者，阴气之生也。浮而浊者，阴血之长也。浮而清者，阳血之长也。以此诊腧，则生死浅深如见矣。
陈士铎曰：诊原法，不传久矣。天师之论，真得其要也。
雷公向岐伯问道：我阅读《内经》，其中对五行的记载非常详尽，其中的旨意难道已经穷尽了吗？岐伯说：五行之理，又怎么容易穷尽呢。雷公说：为什么不把它全部讲出来呢？岐伯说：是谈论天呢，还是谈论地呢，或是谈论人呢？雷公说：请谈谈人的五行。岐伯说：心、肝、脾、肺、肾分别配属火、木、土、金、水，这难道不是人身上的五行吗？雷公说：请谈谈它的变化。岐伯说：变化又怎么能完全讲尽呢。试着谈谈生克关系吧。生克的变化，在于生中有克，克中有生。生不能全生，克不能全克，生因畏惧克而不敢生，克因畏惧生而不敢克。雷公说：如何看出生中之克呢？岐伯说：肾水生肝木，如果肾中无水，水枯竭而火亢盛，肝木被焚烧，肾怎能生肝呢？肝木生心火，如果肝中无水，水干燥而木焦枯，心火无薪，肝怎能生心呢？心为君火，心包络为相火，二火如果没有水制约将会自燃，土得不到火的生助，反而受到火的危害了。脾土生肺金，如果土中无水，靠什么在土中生物，（若土燥如）熔石流金，不生金反而克金了。肺金生肾水，如果金中无水，死金怎么能涌出泉水。（若金燥如）崩裂炉灶飞散汞银，不生水反而克水了。大概五行多水则不生，五行无水也不生啊。雷公说：如何看出克中之生呢？岐伯说：肝木克脾土，土得到木的疏通就有生气了啊。脾土克肾水，水得到土的蓄积土才有生基啊。肾水克心火，火得到水的济助，火就有神光了。心火克肺金，然而肺金必须得到心火的锻炼。肺金克肝木，然而肝木必须得到肺金的斫削修剪。这不都是克以生之吗。雷公说：请谈谈生不全生。岐伯说：生不全生，专指肾水而言。各脏腑无不取资于肾。心得肾水而神明焕发；脾得肾水而精微化导；肺得肾水而清肃下行；肝得肾水而谋虑决断。七腑也无不得到肾水而布化。然而索取资助多的，分给的就必然少了。亲近于此的疏远于彼，厚待于上的薄待于下。这就是生之所以难以周全的原因。雷公说：请谈谈克不全克。岐伯说：克不全克，专指肾火而言。肾火易动难静，易逆难顺，易上难下，所以一动则没有不动的，一逆则没有不逆的，一上则没有不上升的。腾于心则烦躁，入于脾则干涸，在肺则喘咳，流于肝则焚烧，冲击于七腑则燥渴。虽然肾火乃雷火，也是龙火。龙雷之火其性虽猛烈，但聚则力专，分则势散，无处不克反而无处能全克了。雷公说：生畏克而不敢生的情况是怎样的？岐伯说：肝木生心火，如果肺金太旺，肝畏惧肺的克制不敢生心，则心气转弱，这是金克肝木了。心火生胃土，如果肾火太旺不敢生胃，则胃气更虚，这是水侵胃土了。心包之火生脾土，如果肾水过泛不敢生脾，则脾气更加困顿，这是水欺脾土了。脾胃之土生肺金，如果肝木过刚，脾胃畏惧肝木不敢生肺，则肺气愈损，这是木侮脾胃了。肺金生肾水，如果心火过炎，肺畏惧心的克制不敢生肾，则肾气益枯，这是火刑肺金了。肾水生肝木，如果脾胃过燥，肾畏惧脾胃之土不敢生肝，则肝气更凋，这是土制肾水了。雷公说：用什么方法来制约它呢？岐伯说：制约克以遂其生，则生不畏克。助生而忘其克，则克即为生。雷公说：好。克畏生而不敢克的情况又是怎样的？岐伯说：肝木之盛是由于肾水之旺，木旺而肺气自衰，柔金怎能克刚木呢。脾胃土盛是由于心火之旺，土旺而肝气自弱，僵木能克焦土吗。肾水之盛由肺金之旺，水旺而脾土自微浅，土能克湍水吗。心火之盛由于肝木乏旺，火旺而肾气必虚，匀水能克烈火吗。肺金之盛由于脾土之旺，金盛而心气自怯，寒火能克顽金吗。雷公说：用什么方法制约？岐伯说：救其生不必制其克，则弱多为强。因其克反更培其生则衰转为盛。雷公说：好。
陈士铎说：五行生克本来不可颠倒。不可颠倒而颠倒，是说生克的变化。篇中专门言及其变，而变是不可穷尽的。应当细细观察。
小心真主篇
为当问岐伯道：万物的生，生于阳。万物的成，成于阴。阳，就是火；阴，就是水。这两者在身体里藏于何物呢？岐伯说：问得好。阴阳有先天和后天之分，后天的阴阳藏于各脏腑。先天的阴阳藏于命门。为当说：命门是什么东西？岐伯说：命门，是水火之源。水，是阴中之水；火，是阴中之火。为当说：水火均属阴，那是命门只藏阴不藏阳吗？那它藏阳在哪里呢？岐伯说：命门，藏阴即藏阳。为当说：其藏阴即藏阳的意义何在？岐伯说：阴中之水，是真水；阴中之火，是真火。真火者，由真水所生；真水者，由真火所生。水生于火，是因为火中有阳。火生于水，是因为水中有阳。所以命门之火，称为原气。命门之水，称为原精。精旺则体强，气旺则形壮。命门水火实藏阴阳，所以成为十二经的主宰。主宰，即十二官的化源。命门的精气耗尽，则水火两亡，阴阳间隔，真息不调，人病辄死矣。为当说：阴阳有偏胜，为什么呢？岐伯说：阴胜者，并非阴盛，而是命门火微。阳胜者，并非阳盛，而是命门水竭。为当说：阴胜于下，阳胜于上，为什么呢？岐伯说：阴胜于下，是水竭其源则阴不归阳。阳胜于上，是火衰其本则阳不归阴。阳不归阴，则火炎于上而不降。阴不归阳，则水沉于下而不升。可见命门为水火之府，阴阳之宅，精气之根，死生之窦。为当说：命门作为十二官之主寄居于何脏？岐伯说：第七节脊椎旁中有小心，小心即命门。为当说：“膈肓之上，中有父母”，说的不是小心吗？岐伯说：“膈肓之上，中有父母”，说的是三焦包络，不是说小心。小心在心之下，肾之中。
陈士铎说：小心在心肾之中，乃是阴阳之中。阴无阳气则火不生，阳无阴气则水不长。世人错认小心在膈肓之上，此乃命门真主不明，谁知小心即命门哉。
水不克火篇
大封司马问岐伯道：水克火，人饮水而火不解，难道是火不能制水吗？岐伯说：人生于火，养于水。水养火，是先天之真水。水克火，是后天之邪水。饮水而火热不解，是外水不能救内火。大封司马说：我始终不理解其中的义理，希望明示。岐伯说：天开于子，地辟于丑，人生于寅，寅实有火。天地以阳气为生，以阴气为杀。阳即火，阴即水。然而火不同，有形之火，是离火。无形之火，是乾火。有形之火，是水之所克。无形之火，是水之所生。饮水而火不解，是无形之火得有形之水而不相入。岂止不能解，甚至有激之而火炽者。大封司马说：那么水不可饮吗？岐伯说：水可少饮以解燥。不可畅饮以解氛。大封司马说：这是什么缘故？岐伯说：无形之火旺，则有形之火微。无形之火衰则有形之火盛。火得水反炽，必多饮水，水多则无形之火因之益微。无形之火微，而有形之火愈增酷烈之势，这是外水之所以不能救内火，并非水之不克火。大封司马说：怎么治疗？岐伯说：补先天无形之水，则无形之火自息。不可见其火热饮水不解，劝多饮以速亡。
陈士铎说：水分有形无形，有何可疑于水哉。水克有形之火，难克无形之火，故水不可饮。说得端然实理，非泛然而论。
三关升降篇
巫咸问道：人身三关在哪条经络？岐伯说：三关，是河车之关。上玉枕，中肾脊，下尾间。巫咸说：三关为何关乎人生死？岐伯说：关乎人生死，故名曰关。巫咸说：请问生死之义。岐伯说：命门，是水中火。水火之中实藏先天之气，脾胃之气是后天之气。先天之气不交于后天，则先天之气不长。后天之气不交于先天，则后天之气不化。二气必昼夜交，而后生生不息。然而后天之气必得先天之气先交而后生。而先天之气必由下而上，升降诸脾胃，以分散于各脏腑。三关，是先天之气所行之径道。气旺则升降无碍，气衰则阻，阻则人病了。巫咸说：气衰怎么使气旺？岐伯说：助命门之火，益肾阴之水，则气自旺。巫咸说：好。
陈士铎说：人有三关，故可生可死。然生死实在先天，不在后天。篇中讲后天者返死而生，非爱生而恶死。人能长守先天，何恶先天之能死乎。
表微篇
奚仲问岐伯道：天师《阴阳别论》中有阴结、阳结的说法。结在脏呢，还是结在腑？岐伯说：合脏腑而言。奚仲说：脏阴腑阳，阴结在脏，阳结在腑吗？岐伯说：阴结阳结，是说阴阳之气结。合脏腑而言，并非阳结而阴不结，阴结而阳不结。阴阳之道，彼此相根，独阳不结，独阴亦不结。奚仲说：《阴阳别论》中，又有“刚与刚”的说法。是说脏呢，还是说腑？岐伯说：专言脏腑，阴阳气不和，脏腑有过刚之失，两刚相遇，阳过旺阴不相接。奚仲说：是脏之刚呢，还是腑之刚？岐伯说：脏刚传腑，则刚在脏。腑刚传脏，则刚在腑。奚仲说：《阴阳别论》中又有阴抟、阳抟的说法，也是说脏腑吗？岐伯说：阴抟阳抟，是说十二经之脉，不是说脏腑。虽然十二脏腑之阴阳不和，而后十二经脉始现阴阳之抟，否则抟之象不现于脉。然则阴抟阳抟言脉即言脏腑。奚仲说：好。
陈士铎说：阳结、阴结、阴抟、阳抟，俱讲得微妙。
呼吸篇
雷公问岐伯道：人气之呼吸应天地之呼吸吗？岐伯说：天地人同之。雷公说：心肺主呼，肾肝主吸，是呼出乃心肺，吸入乃肾肝。为何有时呼出不属心肺而属肾肝，吸入不属肾肝而属心肺？岐伯说：一呼不再呼，一吸不再吸，故呼中有吸，吸中有呼。雷公说：请详细说说。岐伯说：呼出者，阳气之出。吸入者，阴气之入。故呼应天，而吸应地。呼不再呼，呼中有吸。吸不再吸，吸中有呼。故呼应天而亦应地，吸应地而亦应天。所以呼出心、肺，是从天言之；吸入肾、肝，是从地言之。呼出肾、肝，是从地言之；吸入心、肺，是从天言之。盖独阳不生，呼中有吸，是阳中有阴；独阴不长，吸中有呼，是阴中有阳。天之气不降则地之气不升。地之气不升则天之气不降。天之气下降者，即天之气呼出。地之气上升者，即地之气吸入。故呼出心肺，阳气也，而肾肝阴气辄随阳而俱出。吸入肾肝，阴气也，而心肺阳气辄随阴而俱入。所以阴阳之气，虽有呼吸而阴阳之根无间隔。呼吸之间虽有出入而阴阳之本无两歧。雷公说：好。
陈士铎说：呼中有吸，吸中有呼，是一是二，人可参天地。
脉动篇
雷公问岐伯道：手太阴肺、足阳明胃、足少阴肾，三经之脉常动不休，为什么呢？岐伯说：脉之常动不休，不止肺、胃、肾。雷公说：何以见得？岐伯说：四末阴阳之会者，气之大络。四街者，气之曲径。周流一身，昼夜环转，气无一息之止，脉无一晷之停。肺、胃、肾脉独动，胜于各脏腑耳。非三经之气独动不休。夫气之在脉也，邪气中之，有清气中之，有浊气中之。邪气中之，清气中在上，浊气中在下，此皆客气。见于脉中，决于气口。气口虚，补而实之，气口盛，泻而泄之。雷公说：十二经动脉之穴可以全部列举吗？岐伯说：手厥阴心包经，动脉在手之劳宫。手太阴肺经，动脉在手之太渊。手少阴心经，动脉在手之阴郄。足太阴脾经，动脉在腹冲门。足厥阴肝经，动脉在足之太冲。足少阴肾经，动脉在足之太溪。手少阳三焦经，动脉在面之和髎。手太阳小肠经，动脉在项之天窗。手阳明大肠经，动脉在手之阳溪。足太阳膀胱经，动脉在足之委中。足少阳胆经，动脉在足之悬钟。足阳明胃经，动脉在足之冲阳。各经时动时止，不如胃为六腑之原，肺为五脏之主，肾为十二经之海，各常动不休。
陈士铎说：讲脉之动处，俱有条理，非无因之文。
瞳子散大篇
云师问岐伯道：目病，瞳子散大的，是什么原因？岐伯说：必定得之内热多饮。云师说：世人好饮也常耳，未见瞳子皆散大。岐伯说：内热，是气血之虚。气血虚，则精耗。五脏六腑之精皆上注于目，瞳子尤精之所注。精注瞳子，而目明；精不注瞳子，而目暗。今瞳子散大则视物必无准。云师说：然而往往视小为大。岐伯说：瞳子之系通于脑。脑热则瞳子亦热，热极而瞳子散大。夫瞳子之精，神水。得脑气之热，则水中无非火气，火欲爆而光不收，安得不散大？云师说：什么火这么肆虐？岐伯说：必定饮火酒兼食辛热之味。火酒大热，得辛热之味以助之则益热。且辛之气散，而火酒者，气酒也，亦主散。况火酒至阳之味，阳之味必升于头面，火热之毒真归于脑中。脑中之精，最恶散而最易散。得火酒辛热之气，有随入随散者。脑气既散于中，而瞳子散大应于外。彼气血未虚者，脑气尚不至尽散，故瞳子亦无散大之象。然目则未有不昏。云师说：好。
陈士铎说：瞳子散大，不止于酒。大约肾水不足，亦能散大。然水之不足，乃火之有余。益其阴而火降，火降而散大者不散大。不可悟火之虐。必认作火酒之一者，尚非至理。
外经微言六卷
诊原篇
雷公问岐伯道：五脏六腑各有原穴，诊之可以知病，为什么？岐伯说：诊脉不如诊原。雷公说：什么意思？岐伯说：原，是脉气之所注。切脉之法繁而难知，切腧之法约而易识。雷公说：请讲切腧之法。岐伯说：切腧之法，不外阴阳。气来清者，阳。气来浊者，阴。气来浮者，阳。气来沉者，阴。浮而无者，阳将绝。沉而无者，阴将绝。浮而清者，阳气之生。沉而清者，阴气之生。浮而浊者，阴血之长。浮而清者，阳血之长。以此诊腧，则生死浅深如见。
陈士铎说：诊原法，不传久矣。天师之论，真得其要。
Lei Gong asked Qibo: I have read the *Neijing* (*Inner Canon*), which records the Five Elements in great detail. Have its principles been fully exhausted? Qibo replied: The principles of the Five Elements, how could they be easily exhausted? Lei Gong said: Why not explain them completely? Qibo said: Shall we discuss Heaven, Earth, or Humanity? Lei Gong said: Please speak of the Five Elements in humanity. Qibo said: The Heart, Liver, Spleen, Lungs, and Kidneys correspond to Fire, Wood, Earth, Metal, and Water respectively; are these not the Five Elements of the human body? Lei Gong said: Please speak of their variations. Qibo said: How can variations be fully explained? Let us attempt to discuss generation and restriction (Sheng-Ke). The variations of generation and restriction lie in that there is restriction within generation, and generation within restriction. Generation does not fully generate, and restriction does not fully restrict. Generation fears restriction and dares not generate; restriction fears generation and dares not restrict. Lei Gong said: How can one see restriction within generation? Qibo said: The Kidney generates the Liver (Water generates Wood). If there is no Water in the Kidney, Water dries up and Fire flares up, burning the Liver Wood. How can the Kidney generate the Liver? The Liver generates the Heart (Wood generates Fire). If there is no Water in the Liver, Water dries and Wood scorches, leaving the Heart Fire without fuel. How can the Liver generate the Heart? The Heart is the Ministerial Fire (Jun Huo), and the Pericardium is the Xiang Huo. Without Water, these two Fires will burn spontaneously, harming rather than generating Earth. The Spleen generates the Lungs (Earth generates Metal). If there is no Water in the Earth, how can it produce things? Like melting stone and flowing metal, it fails to generate Metal and instead restricts it. The Lungs generate the Kidneys (Metal generates Water). If there is no Water in the Metal, how can dead Metal produce a spring? Like collapsing furnaces and flying mercury, it fails to generate Water and instead restricts it. Thus, if the Five Elements have too much Water, they do not generate; if they have no Water, they also do not generate. Lei Gong said: How can one see generation within restriction? Qibo said: The Liver restricts the Spleen (Wood restricts Earth); when Earth receives Wood's dredging, it gains vital Qi. The Spleen restricts the Kidneys (Earth restricts Water); when Water receives Earth's accumulation, Earth gains a foundation for life. The Kidneys restrict the Heart (Water restricts Fire); when Fire receives Water's assistance, it shines with spiritual light. The Heart restricts the Lungs (Fire restricts Metal); however, Lung Metal must be refined by Heart Fire. The Lungs restrict the Liver (Metal restricts Wood); however, Liver Wood must be pruned by Lung Metal. Are these not all cases of restriction leading to generation? Lei Gong said: Please speak of "generation not fully generating." Qibo said: "Generation not fully generating" specifically refers to Kidney Water. All Zang-Fu organs draw sustenance from the Kidney. The Heart draws from Kidney Water to illuminate its Spirit (Shen); the Spleen draws from it to transform and transport essence; the Lungs draw from it to clear and descend; the Liver draws from it to plan and decide. Even the Fu organs benefit from Kidney Water for distribution. However, those that draw more receive less in return. Closeness here implies distance there; generosity above implies stinginess below. This is why generation cannot be complete. Lei Gong said: Please speak of "restriction not fully restricting." Qibo said: "Restriction not fully restricting" specifically refers to Kidney Fire. Kidney Fire moves easily but is hard to calm, rebels easily but is hard to obey, rises easily but is hard to descend. Thus, once it moves, everything moves; once it rebels, everything rebels; once it rises, everything rises. Rising to the Heart causes restlessness; entering the Spleen causes dryness; affecting the Lungs causes wheezing and coughing; flowing to the Liver causes burning; impacting the Fu organs causes dryness and thirst. Although Kidney Fire is Thunder Fire and Dragon Fire, its nature is fierce. When gathered, its force is concentrated; when scattered, its momentum dissipates. It restricts everywhere yet cannot fully restrict anywhere. Lei Gong said: What is meant by "generation fearing restriction and daring not to generate"? Qibo said: Liver Wood generates Heart Fire, but if Lung Metal is too vigorous, the Liver fears Metal's restriction and dares not generate Heart Fire, causing Heart Qi to weaken; this is Metal restricting Liver Wood. Heart Fire generates Stomach Earth, but if Kidney Fire is too vigorous, it dares not generate Stomach Qi, making Stomach Qi even weaker; this is Water invading Stomach Earth. Pericardium Fire generates Spleen Earth, but if Kidney Water overflows, it dares not generate Spleen Qi, further burdening the Spleen; this is Water bullying Spleen Earth. Spleen-Stomach Earth generates Lung Metal, but if Liver Wood is too rigid, the Spleen fears Wood and dares not generate Lung Qi, damaging Lung Qi further; this is Wood insulting Spleen Earth. Lung Metal generates Kidney Water, but if Heart Fire is too blazing, the Lung fears Heart's restriction and dares not generate Kidney Qi, drying Kidney Qi further; this is Fire punishing Lung Metal. Kidney Water generates Liver Wood, but if Spleen-Stomach is too dry, the Kidney fears Earth and dares not generate Liver Qi, withering Liver Qi further; this is Earth controlling Kidney Water. Lei Gong said: What method controls this? Qibo said: Control restriction to facilitate generation, then generation will not fear restriction. Assist generation while forgetting restriction, then restriction becomes generation. Lei Gong said: Excellent. What is meant by "restriction fearing generation and daring not to restrict"? Qibo said: Liver Wood's excess stems from Kidney Water's prosperity. When Wood is prosperous, Lung Qi naturally declines; how can soft Metal restrict rigid Wood? Spleen-Stomach Earth's excess stems from Heart Fire's prosperity. When Earth is prosperous, Liver Qi naturally weakens; can stiff Wood restrict scorched Earth? Kidney Water's excess stems from Lung Metal's prosperity. When Water is prosperous, Spleen Earth naturally becomes shallow; can Earth restrict rushing Water? Heart Fire's excess stems from Liver Wood's lack of prosperity. When Fire is prosperous, Kidney Qi must be deficient; can uniform Water restrict raging Fire? Lung Metal's excess stems from Spleen Earth's prosperity. When Metal is prosperous, Heart Qi naturally becomes timid; can cold Fire restrict stubborn Metal? Lei Gong said: What method controls this? Qibo said: Save its generation without controlling its restriction, then weakness becomes strength. Because of its restriction, further nourish its generation, then decline turns to prosperity. Lei Gong said: Excellent.
Chen Shiduo said: The generation and restriction of the Five Elements should not be reversed. To reverse what should not be reversed refers to the variations of generation and restriction. This chapter focuses on variations, which are inexhaustible. One must observe them carefully.
Chapter on the Small Care and True Master
Wei Dang asked Qibo: Things are born from Yang. Things are completed by Yin. Yang is Fire; Yin is Water. In what organ are these two stored in the body? Qibo said: A profound question! There is a distinction between Postnatal and Prenatal Yin-Yang. Postnatal Yin-Yang is stored in each Zang-Fu organ. Prenatal Yin-Yang is stored in the Mingmen (Gate of Life). Wei Dang said: What is the Mingmen? Qibo said: The Mingmen is the source of Water and Fire. Water is Yin within Yin; Fire is Fire within Yin. Wei Dang said: Since both Water and Fire belong to Yin, does the Mingmen store only Yin and not Yang? Where is Yang stored? Qibo said: The Mingmen stores Yin, which inherently stores Yang. Wei Dang said: What is the meaning of storing Yin implying storing Yang? Qibo said: Yin within Yin is True Water; Fire within Yin is True Fire. True Fire is generated by True Water; True Water is generated by True Fire. Water is born from Fire because Fire contains Yang. Fire is born from Water because Water contains Yang. Therefore, the Fire of the Mingmen is called Yuan Qi (Primal Qi). The Water of the Mingmen is called Yuan Jing (Primal Essence). When Essence is robust, the body is strong; when Qi is robust, the form is sturdy. The Mingmen's Water and Fire truly store Yin and Yang, thus serving as the master of the Twelve Meridians. The "Master" is the source of transformation for the Twelve Officials. If the Mingmen's Essence and Qi are exhausted, Water and Fire perish, Yin and Yang separate, the True Breath becomes disordered, and death ensues. Wei Dang said: Why is there an excess of Yin or Yang? Qibo said: Excess Yin is not due to Yin abundance, but to weak Mingmen Fire. Excess Yang is not due to Yang abundance, but to exhausted Mingmen Water. Wei Dang said: Why is Yin excess below and Yang excess above? Qibo said: Yin excess below occurs because Water exhaustion at the source prevents Yin from returning to Yang. Yang excess above occurs because Fire deficiency at the root prevents Yang from returning to Yin. Yang not returning to Yin means Fire flares upward and does not descend. Yin not returning to Yang means Water sinks downward and does not ascend. Thus, the Mingmen is the mansion of Water and Fire, the residence of Yin and Yang, the root of Essence and Qi, and the gateway of life and death. Wei Dang said: As the master of the Twelve Officials, which Zang organ houses the Mingmen? Qibo said: Beside the seventh vertebra lies the "Small Care" (Xiao Xin), which is the Mingmen. Wei Dang said: Does "Above the diaphragm and huang, there are Parents" refer to the Small Care? Qibo said: "Above the diaphragm and huang, there are Parents" refers to the San Jiao and Pericardium, not the Small Care. The Small Care is below the Heart and within the Kidneys.
Chen Shiduo said: The Small Care is between the Heart and Kidneys, representing the center of Yin and Yang. Without Yang Qi, Yin cannot generate Fire; without Yin Qi, Yang cannot grow Water. People mistakenly locate the Small Care above the diaphragm and huang, confusing it with the Mingmen. This shows ignorance of the true master of the Mingmen. Who knows that the Small Care is the Mingmen?
Chapter on Water Not Restricting Fire
Da Feng Sima asked Qibo: Water restricts Fire. Yet when people drink water, internal fire is not resolved. Is it that Fire cannot control Water? Qibo said: Humans are born from Fire and nurtured by Water. Water nurturing Fire is Prenatal True Water. Water restricting Fire is Postnatal Pathogenic Water. Drinking water fails to resolve internal heat because external Water cannot save internal Fire. Da Feng Sima said: I still do not understand the principle; please clarify. Qibo said: Heaven opened at Zi, Earth formed at Chou, and humans were born at Yin. Yin indeed contains Fire. Heaven and Earth use Yang Qi for life and Yin Qi for killing. Yang is Fire; Yin is Water. However, Fire differs. Tangible Fire is Li Fire. Intangible Fire is Qian Fire. Tangible Fire is restricted by Water. Intangible Fire is generated by Water. Drinking water fails to resolve fire because Intangible Fire does not merge with Tangible Water. Not only does it fail to resolve, it may even excite the Fire. Da Feng Sima said: Then should one not drink water? Qibo said: One may drink little water to relieve dryness, but should not drink freely to quench thirst. Da Feng Sima said: Why? Qibo said: When Intangible Fire is prosperous, Tangible Fire is weak. When Intangible Fire declines, Tangible Fire flourishes. Fire encountering Water blazes fiercely, leading to excessive drinking. Excessive Water makes Intangible Fire even weaker. With weak Intangible Fire, Tangible Fire increases its cruel intensity. This is why external Water cannot save internal Fire; it is not that Water fails to restrict Fire. Da Feng Sima said: How to treat it? Qibo said: Tonify the Prenatal Intangible Water, and Intangible Fire will subside. Do not see heat unrelieved by water and advise excessive drinking, which leads to rapid death.
Chen Shiduo said: Water has tangible and intangible aspects; what is there to doubt about Water? Water restricts tangible Fire but struggles to restrict intangible Fire; thus, one should not drink excessively. This states solid truth, not superficial theory.
Chapter on Three Passages Ascending and Descending
Wu Xian asked: Which meridians contain the Three Passages of the human body? Qibo said: The Three Passages are the gates of the River Car (He Che). Upper: Yuzhen; Middle: Shenyi (Kidney Spine); Lower: Weijian. Wu Xian said: Why do the Three Passages determine life and death? Qibo said: They determine life and death, hence named "Passages". Wu Xian said: Please explain the meaning of life and death. Qibo said: The Mingmen is Fire within Water. Within Water and Fire lies Prenatal Qi. The Qi of the Spleen and Stomach is Postnatal Qi. If Prenatal Qi does not interact with Postnatal Qi, Prenatal Qi does not grow. If Postnatal Qi does not interact with Prenatal Qi, Postnatal Qi does not transform. These two Qi must interact day and night for endless generation. However, Postnatal Qi must first interact with Prenatal Qi before being born. And Prenatal Qi must rise from below, ascend and descend through the Spleen and Stomach, dispersing to various Zang-Fu organs. The Three Passages are the pathways for Prenatal Qi. When Qi is robust, ascent and descent are unobstructed; when Qi declines, obstruction occurs, leading to disease. Wu Xian said: How to make declining Qi robust? Qibo said: Assist the Fire of the Mingmen and benefit the Water of Kidney Yin, then Qi will naturally become robust. Wu Xian said: Good.
Chen Shiduo said: Humans have Three Passages, thus capable of life and death. However, life and death truly depend on the Prenatal, not the Postnatal. Discussing the Postnatal in this chapter returns death to life, not out of love for life and hatred of death. If one can long guard the Prenatal, why fear that the Prenatal can lead to death?
Chapter on Surface Manifestations
Xi Zhong asked Qibo: In the Heavenly Master's *Yin Yang Bie Lun*, there are mentions of Yin Knot (Yin Jie) and Yang Knot (Yang Jie). Is the knot in the Zang organs or the Fu organs? Qibo said: It refers to both Zang and Fu. Xi Zhong said: Zang is Yin, Fu is Yang. Is Yin Knot in Zang and Yang Knot in Fu? Qibo said: Yin Knot and Yang Knot refer to the knotting of Yin and Yang Qi. Referring to Zang and Fu together, it is not that Yang knots while Yin does not, or Yin knots while Yang does not. The Way of Yin and Yang roots each other; neither solitary Yang nor solitary Yin knots. Xi Zhong said: In the *Yin Yang Bie Lun*, there is also mention of "Rigid meeting Rigid". Does this refer to Zang or Fu? Qibo said: It specifically refers to Zang and Fu. When Yin and Yang Qi are discordant, Zang-Fu exhibit excessive rigidity. Two Rigid entities meeting means Yang is overly prosperous and Yin does not connect. Xi Zhong said: Is it the Zang's rigidity or the Fu's rigidity? Qibo said: If Zang rigidity transmits to Fu, the rigidity is in the Zang. If Fu rigidity transmits to Zang, the rigidity is in the Fu. Xi Zhong said: In the *Yin Yang Bie Lun*, there is also mention of Yin Tuan (Gathering) and Yang Tuan. Does this also refer to Zang and Fu? Qibo said: Yin Tuan and Yang Tuan refer to the pulses of the Twelve Meridians, not the Zang-Fu themselves. Although discordance of Yin and Yang in the Twelve Zang-Fu leads to manifestations of Yin and Yang Tuan in the Twelve Meridian pulses, otherwise the image of Tuan does not appear in the pulse. Thus, speaking of Yin/Yang Tuan in the pulse is speaking of Zang-Fu. Xi Zhong said: Good.
Chen Shiduo said: Yang Knot, Yin Knot, Yin Tuan, and Yang Tuan are all discussed with subtlety.
Chapter on Respiration
Lei Gong asked Qibo: Does human respiration correspond to Heaven and Earth's respiration? Qibo said: Heaven, Earth, and Humanity share the same principle. Lei Gong said: Heart and Lungs govern exhalation, Kidneys and Livers govern inhalation. Thus, exhalation belongs to Heart and Lungs, and inhalation to Kidneys and Livers. Why sometimes does exhalation not belong to Heart and Lungs but to Kidneys and Livers, and inhalation not to Kidneys and Livers but to Heart and Lungs? Qibo said: One exhalation is not followed by another exhalation; one inhalation is not followed by another inhalation. Thus, there is inhalation within exhalation, and exhalation within inhalation. Lei Gong said: Please explain fully. Qibo said: Exhalation is the exit of Yang Qi. Inhalation is the entry of Yin Qi. Thus, exhalation corresponds to Heaven, and inhalation to Earth. Exhalation does not repeat; there is inhalation within exhalation. Inhalation does not repeat; there is exhalation within inhalation. Thus, exhalation corresponds to Heaven and also to Earth; inhalation corresponds to Earth and also to Heaven. So, exhalation involves Heart and Lungs, spoken from the perspective of Heaven; inhalation involves Kidneys and Livers, spoken from the perspective of Earth. Exhalation involves Kidneys and Livers, spoken from the perspective of Earth; inhalation involves Heart and Lungs, spoken from the perspective of Heaven. Solitary Yang does not generate; inhalation within exhalation means Yang contains Yin. Solitary Yin does not grow; exhalation within inhalation means Yin contains Yang. Heaven's Qi does not descend, then Earth's Qi does not ascend. Earth's Qi does not ascend, then Heaven's Qi does not descend. Heaven's Qi descending is equivalent to Heaven's Qi exhaled. Earth's Qi ascending is equivalent to Earth's Qi inhaled. Thus, exhalation from Heart and Lungs is Yang Qi, but Kidney-Liver Yin Qi follows Yang and exits together. Inhalation into Kidneys and Livers is Yin Qi, but Heart-Lung Yang Qi follows Yin and enters together. Therefore, although there is respiration, the root of Yin and Yang remains uninterrupted. Although there is entry and exit in respiration, the origin of Yin and Yang is not divided. Lei Gong said: Good.
Chen Shiduo said: Inhalation within exhalation, exhalation within inhalation; is it one or two? Humanity can participate in Heaven and Earth.
Chapter on Pulse Movement
Lei Gong asked Qibo: Why do the pulses of the Hand-Taiyin Lung, Foot-Yangming Stomach, and Foot-Shaoyin Kidney constantly move without stopping? Qibo said: The constant movement of pulses is not limited to the Lung, Stomach, and Kidney. Lei Gong said: How do you know this? Qibo said: The junctions of Yin and Yang at the four extremities are the Great Collaterals of Qi. The Four Streets are the winding paths of Qi. Circulating through the whole body, turning day and night, Qi stops for no breath, and pulses stop for no moment. The Lung, Stomach, and Kidney pulses move uniquely because they surpass other Zang-Fu organs. It is not that only these three meridians' Qi moves constantly. Regarding Qi in the pulses, pathogenic Qi enters it. Some enter with Clear Qi, some with Turbid Qi. Pathogenic Qi entering: Clear Qi enters above, Turbid Qi enters below; these are all Guest Qi. Seen in the pulses, determined at the Qi Kou (Radial Artery). If Qi Kou is deficient, tonify and solidify it; if Qi Kou is excess, drain and泄 (release) it. Lei Gong said: Can the acupoints of arterial movement in the Twelve Meridians be listed? Qibo said: Hand-Jueyin Pericardium Meridian, arterial movement at Laogong (PC8) in the hand. Hand-Taiyin Lung Meridian, arterial movement at Taiyuan (LU9) in the hand. Hand-Shaoyin Heart Meridian, arterial movement at Yinxi (HT6) in the hand. Foot-Taiyin Spleen Meridian, arterial movement at Chongmen (SP12) in the abdomen. Foot-Jueyin Liver Meridian, arterial movement at Taichong (LR3) in the foot. Foot-Shaoyin Kidney Meridian, arterial movement at Taixi (KI3) in the foot. Hand-Shaoyang San Jiao Meridian, arterial movement at Heliao (TE18) on the face. Hand-Taiyang Small Intestine Meridian, arterial movement at Tianchuang (SI16) in the neck. Hand-Yangming Large Intestine Meridian, arterial movement at Yangxi (LI5) in the hand. Foot-Taiyang Bladder Meridian, arterial movement at Weizhong (BL40) in the foot. Foot-Shaoyang Gallbladder Meridian, arterial movement at Xuanzhong (GB39) in the foot. Foot-Yangming Stomach Meridian, arterial movement at Chongyang (ST42) in the foot. Each meridian's pulse moves and stops intermittently, unlike the Stomach as the Origin of Six Fu, the Lung as the Master of Five Zang, and the Kidney as the Sea of Twelve Meridians, which constantly move without stopping.
Chen Shiduo said: The discussion of pulse movement sites is logical and not arbitrary text.
Chapter on Dilated Pupil
Yun Shi asked Qibo: In eye diseases, what causes the pupil to dilate? Qibo said: It must result from internal heat and excessive drinking. Yun Shi said: People often enjoy drinking, yet pupils do not always dilate. Qibo said: Internal heat indicates deficiency of Qi and Blood. When Qi and Blood are deficient, Essence is consumed. The Essence of all Zang-Fu organs ascends to the eyes; the pupil is especially where Essence gathers. When Essence gathers in the pupil, vision is clear; when it does not, vision is dim. Now, if the pupil dilates, vision will certainly be inaccurate. Yun Shi said: Yet often small objects appear large. Qibo said: The connection of the pupil extends to the Brain. Brain heat causes pupil heat; extreme heat causes pupil dilation. The essence of the pupil is Divine Water. Receiving Brain Qi's heat, the Water contains nothing but Fire Qi. Fire desires to explode and light scatters; how can it not dilate? Yun Shi said: What fire is so cruel? Qibo said: It must be drinking Fire Wine and eating pungent-hot foods. Fire Wine is extremely hot; aided by pungent-hot flavors, it becomes even hotter. Moreover, Pungent Qi scatters, and Fire Wine is Qi-Wine, also governing scattering. Furthermore, Fire Wine is the most Yang flavor; Yang flavors must rise to the head and face. The toxicity of Fire and Heat truly returns to the Brain. Brain Essence hates scattering and scatters easily. Receiving the Qi of Fire Wine and pungent-hot foods, it scatters as it enters. Once Brain Qi scatters internally, pupil dilation manifests externally. Those whose Qi and Blood are not deficient have Brain Qi that does not fully scatter, so pupils do not dilate. However, vision will inevitably be blurred. Yun Shi said: Good.
Chen Shiduo said: Pupil dilation is not solely due to wine. Generally, Kidney Water deficiency can also cause dilation. However, Water deficiency is due to Fire excess. Nourish Yin to lower Fire; when Fire lowers, dilation resolves. One should not attribute it solely to Fire Wine; that is not the ultimate truth.
Six Volumes of Waijing Weiyan
Chapter on Diagnosing the Source
Lei Gong asked Qibo: Each Zang and Fu has Yuan (Source) points. Diagnosing them reveals disease. Why? Qibo said: Diagnosing pulses is inferior to diagnosing Yuan points. Lei Gong said: What do you mean? Qibo said: Yuan points are where Pulse Qi pours in. Palpating pulses is complex and hard to understand; palpating Shu points is concise and easy to recognize. Lei Gong said: Please explain the method of palpating Shu points. Qibo said: The method of palpating Shu points is none other than Yin and Yang. Qi coming clear is Yang. Qi coming turbid is Yin. Qi coming floating is Yang. Qi coming sunken is Yin. Floating and empty means Yang is perishing. Sunken and empty means Yin is perishing. Floating and clear means Yang Qi is generating. Sunken and clear means Yin Qi is generating. Floating and turbid means Yin Blood is growing. Floating and clear [Note: Text says 'Floating and clear' again, likely a typo for 'Sunken and turbid' or similar in original context, but translating literally] means Yang Blood is growing. Diagnosing Shu points this way, life, death, depth, and shallowness are visible.
Chen Shiduo said: The method of diagnosing Yuan points has not been transmitted for a long time. The Heavenly Master's discourse truly grasps the essence.
Chapter on Essence-Qi Guiding Blood