赵养葵曰∶或问，论调经以滋水为主，不须补血，何也？曰∶经云女子二七而肾气盛，齿更发长，天癸至，
任脉通，太冲脉盛，月事以时下。天者，天一之真。癸者，壬癸之水。月者，水之精。以一月而盈，盈则HT 。
女人经水，一月以时而下，能有子。不以时下，或过期，或不及，皆为病，病则不能有子，所以必须调经，调经
必须滋水为主，又问曰∶同一红色，非血而何？曰∶女人系胞之所，而养经之处，养之一月而行，行则虚矣。
以时交感，以虚而受。人若有孕，此水即以养胎，不月矣。一生子，此水即化为乳而不月。乳之色白也，何谓血
乎。至四十九而天癸绝，其所绝者，天癸水也。其流行之血，不见其亏，故不须四物汤补血，必以六味丸滋水。
滋水必兼补血，补血兼不得滋水，何也？盖血乃后天饮食入胃，游溢精气而成，以为流行之用。若经水乃冲任所
主，人身中有奇经八脉，
俱属肾经无形之脉。其冲任者，奇经之二。其脉起胞中，为经脉之海，与手太阳、手少阴为表里，上为乳汁，下
为月水。女人独禀此水，以为生生之源。与男子二八之精同 ，从天一之源而来，精则一月而满，满则溢，似
血而实非血也。
赵养葵曰∶冲任起于胞中，男子藏精，女子系胞。其间又恃一点命门之火，为之主宰。火旺则红，火衰则淡，
火太旺则紫，火太衰则白。所以滋水更当养火。甚有干涸不通者，虽曰火盛之极，亦不宜以苦寒之药降火。只
宜大补其水，从天一之源以养之使满，满则溢。万无有毒药可通之理，此调经之法类如此。
慎斋按∶以上三条，序调经莫如养血，而养血莫如滋水养火。此赵氏《邯郸遗稿》独发前人所未发也。
赵养葵说：有人问，论述调经以滋补肾水为主，不需要补血，这是为什么呢？回答说：《黄帝内经》说女子十四岁（二七）时肾气旺盛，牙齿更换，头发生长，天癸（促进生殖功能成熟的物质）到来，任脉通畅，太冲脉充盛，月经按时来潮。天，指天一之真元；癸，指壬癸属水之水精；月，是水的精华。月亮每月盈亏一次，满则亏缺。女子的经水，每月按时来潮，就能生育。如果不按时来潮，或过期，或提前，都是病证，有病就不能生育，所以必须调经，调经必须以滋补肾水为主。又问：同样是红色，不是血是什么？回答说：子宫是系胞之处，也是滋养经水的地方，滋养一个月然后运行，运行后就会空虚。如果此时交合受孕，因空虚而受胎。人一旦怀孕，这水就用来滋养胎儿，不再行经。一生孩子，这水就化为乳汁而不再行经。乳汁的颜色是白色的，怎么能说是血呢？到了四十九岁（七七），天癸枯竭，所枯竭的是天癸之水。其流通的血液，并没有见亏损，所以不需要用四物汤补血，必须用六味地黄丸滋补肾水。
滋补肾水必须兼补心血，补血兼不得滋补肾水，为什么呢？因为血乃后天饮食进入胃中，化生精气而成，用于周身流行。若经水是由冲脉、任脉所主，人身中有奇经八脉，都属于肾经无形之脉。其中冲脉、任脉是奇经中的两条。它们的脉起于胞宫，为经脉之海，与手太阳小肠经、手少阴心经互为表里，上行为乳汁，下行为月经。女子独禀赋此水，作为生生不息的源头。这与男子十六岁（二八）时的精液相同，都源自天一之源。精液每月满盈，满则溢出，看似血实则非血。
赵养葵说：冲脉、任脉起于胞宫，男子藏精，女子系胞。其间又依赖一点命门之火，作为主宰。火旺则经色红，火衰则经色淡，火太旺则经色紫，火太衰则经色白。所以滋补肾水更应当养护命门之火。甚至有干涸不通的情况，虽然说是火盛到了极点，也不宜用苦寒的药物降火。只宜大补肾水，从天一之源加以滋养使其满盈，满则溢出。绝对没有用有毒药物强行通经的道理，调经的方法大致如此。
慎斋按语：以上三条，阐述调经不如养血，而养血不如滋补肾水、养护命门之火。这是赵氏在《邯郸遗稿》中独自阐发了前人未曾发现的道理。
Zhao Yangkui said: Someone asked, "The discussion on regulating menstruation emphasizes nourishing Kidney Water (Shen Shui, 肾水) as the primary method, without the need for Blood tonification. Why is this?" The answer is: The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states that at the age of fourteen (two sevens), a girl's Kidney Qi (Shen Qi, 肾气) becomes abundant, her teeth change, and her hair grows. Tian Gui (Tian Gui, 天癸, a substance promoting reproductive maturity) arrives, the Ren Mai (Conception Vessel, 任脉) becomes unobstructed, and the Chong Mai (Penetrating Vessel, 太冲脉) becomes full, causing menstruation to occur on time. 'Tian' refers to the true essence of Tian Yi (Heaven One); 'Gui' refers to the water essence associated with Ren and Gui (Water elements in Heavenly Stems); 'Moon' represents the essence of water. Just as the moon waxes and wanes monthly, becoming full then declining, a woman's menstrual blood flows monthly on schedule, enabling conception. If it does not flow on time—either delayed or early—it constitutes a disease, rendering conception impossible. Therefore, menstruation must be regulated, and regulation must primarily focus on nourishing Kidney Water.
Another question arises: "It is red; how can it not be Blood?" The answer is: The uterus (Bao Gong, 胞宫) is where the fetus is anchored and where menstrual fluid is nurtured. It is nurtured for one month before flowing; after flowing, it becomes deficient. If intercourse occurs at this time of deficiency, conception takes place. Once pregnant, this fluid is used to nourish the fetus, and menstruation ceases. After childbirth, this fluid transforms into milk, and menstruation ceases. Milk is white in color; how can it be called Blood? By the age of forty-nine (seven sevens), Tian Gui dries up. What dries up is the Tian Gui Water. The circulating Blood does not appear to diminish significantly; therefore, there is no need to use Si Wu Tang (Four Substances Decoction) to tonify Blood. Instead, Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) should be used to nourish Kidney Water.
Why must nourishing Kidney Water also involve tonifying Blood, yet tonifying Blood alone cannot suffice without nourishing Kidney Water? This is because Blood is formed from food and drink entering the Stomach, transforming into essence and Qi for circulation throughout the body. Menstrual fluid, however, is governed by the Chong Mai and Ren Mai. Among the Eight Extraordinary Vessels, all belong to the formless meridians of the Kidney channel. The Chong and Ren vessels are two of these extraordinary vessels. They originate in the Bao Gong (uterus), serve as the Sea of Meridians, and have a exterior-interior relationship with the Hand-Taiyang Small Intestine Meridian and the Hand-Shaoyin Heart Meridian. Upward, they transform into milk; downward, they become menstrual water. Women uniquely possess this water as the source of life. This is identical to the essence of men at sixteen (two eights). Both originate from the source of Tian Yi. Essence fills monthly and overflows when full; although it resembles Blood, it is essentially not Blood.
Zhao Yangkui said: The Chong and Ren vessels originate in the Bao Gong. In men, it stores essence; in women, it anchors the uterus. Between them relies upon a spark of Ming Men Fire (Gate of Life Fire, 命门之火) to act as the master. When Fire is vigorous, the color is red; when Fire is weak, the color is pale; when Fire is excessively vigorous, the color is purple; when Fire is excessively weak, the color is white. Therefore, when nourishing Water, one must also nurture Fire. In cases of extreme dryness and obstruction, even if attributed to extreme Fire excess, bitter-cold herbs should not be used to purge Fire. Instead, one should greatly tonify Water, nurturing it from the source of Tian Yi until it is full, at which point it will overflow. There is absolutely no rationale for using toxic drugs to forcibly unblock the menses. Such is the general principle of regulating menstruation.
Shen Zhai commented: These three passages explain that regulating menstruation is best achieved by tonifying Blood, and tonifying Blood is best achieved by nourishing Kidney Water and nurturing Ming Men Fire. This unique insight from Zhao’s *Handan Yigao* (Manor of Handan Manuscripts) reveals truths previously undiscovered by earlier scholars.