慎斋先生云∶在上益下谓之济，以下犯上谓之亢。水火济制，则无病而多寿。譬若火生
，则金气受伤，而金之子为水，水能克火，子报母仇，而火反受其制矣。盖造化之常，生则
必克，克则必生，不能以无亢，亦不能以无制焉耳。故又曰∶制则生化。所以有病久自愈者
，亦亢而自制，剥生复也。苟亢而不能自制，则汤液、针石、导引之法以为之助。譬如水固
能制火，而肾水本涸之人，岂能以涓滴救其燎原哉？！明乎此理，而补泻运用之妙，自超越于
\r河洛生成之图\pw-w1.bmp\r
又云∶人之一身，生死系于脾胃。凡伤寒、杂病一七后，只当于脾胃求之，始免杀人之
东垣云∶补肾不若补脾，此之谓也。然调理脾胃之法，须明五行化气制克之理，譬如木乃水
生，独水不能生木，水为木之母，克水者土，则为
人，金失所养，水枯火
凡补泻法，泻其有余，因不足者泻之；补其不足，因有余者补之。譬如木盛，因于肺亏，当
泻南方以制肝，使火无相克，则肺自清。金衰因于火盛，火盛则水亏，当补脾以养金，则水
自长。盖土常不足，最无有余。气血贵于中和，偏胜者乃邪伤也。泻其有余，是泻邪也；补
其不足，是补正也。气有余者，非气也，火也。初因气不足，渐化为火，烧烁真阴，为害滋
大。人之一身，以血为主，血以气为先，（二语似平淡而超卓千古，前人重气不重血，西人
知血不知气。人之百骸五脏，由血长养，而气所以运化夫血以遂其长养也。悟此乃能养生，
乃能制病。）当补血中之气，四物加肉桂；补气中之血，保元汤加减。治病不可忘血，亦不
可忘气。忘血则四肢不能用，忘气则体无管摄，平和之药，气血疏畅，宜多不宜少；寒热之
药，不过却病，宜少不宜多，多则大伤脾胃。虚中有实，正虚生实邪；实中有虚，实邪由虚
致。实以泻为补，虚以补为泻。言不能尽，学人研究之可也。东垣《脾胃论》盛衰用药禁论
，岂可不熟读乎？
慎斋先生曾说：在上位者增益下位者称为“济”，以下位者侵犯上位者称为“亢”。水火相互济助与制约，就能没有疾病而长寿。这就好比火气过盛，则金气受到损伤，而金的子行是水，水能克制火，如同儿子为母亲报仇，从而火反受其制约。这大概是自然造化的常规，有生就必然有克，有克就必然有生，不可能没有亢盛，也不可能没有制约。所以又说：有制约才能生化。因此有的病久了能自愈，也是亢盛而自我制约，即剥落之后复生的道理。如果亢盛而不能自我制约，就用汤药、针石、导引等方法来辅助它。譬如水固然能制火，但对于肾水本来枯竭的人，难道能用涓滴之水去救那燎原的大火吗？！明白了这个道理，补泻运用的奥妙，自然就超越了河图洛书生成之图的范畴。
又有人说：人的全身，生死系于脾胃。凡是伤寒、杂病经过七天以后，只应当从脾胃方面寻求治疗，这样才能避免误人致死。李东垣说：补肾不如补脾，说的就是这个道理。然而调理脾胃的方法，必须明白五行化气、制约与相克的道理。譬如木是由水生出来的，但单有水并不能生木，水是木的母亲，而克制水的是土，所以……（此处原文似有缺漏或排版错误，依文意推测为土对水的制约关系影响整体平衡）。如果金失去所养，水枯火旺……
凡是补泻法则，泻其有余，是因为不足而进行泻法；补其不足，是因为有余而进行补法。譬如木气过盛，是由于肺气亏损，应当泻南方（心/火）以制约肝（木），使火不再相克，那么肺自然清肃。金气衰弱是由于火气过盛，火盛则水亏，应当补脾（土）以养金（肺），那么水自然生长。大概土气常显不足，最没有有余的情况。气血贵在中和，偏胜就是邪气伤害所致。泻其有余，是泻除邪气；补其不足，是补益正气。气有余的，不是气本身，而是火。起初因为气不足，逐渐转化为火，烧灼真阴，危害很大。人的全身，以血为主，血以气为先。（这两句话看似平淡却超越千古，前人重视气不重视血，西方人知道血不知道气。人的百骸五脏，由血长养，而气用来运化血以实现其长养功能。领悟这一点才能养生，才能控制疾病。）应当补补血中的气，用四物汤加肉桂；补补气中的血，用保元汤加减。治病不可忘记血，也不可忘记气。忘记血则四肢不能运用，忘记气则身体失去管束摄持。平和的药物，能使气血疏畅，宜多用不宜少用；寒热性质的药物，不过是祛除疾病，宜少用不宜多用，多用则大大损伤脾胃。虚证中有实证，正气虚弱产生实邪；实证中有虚证，实邪由虚弱导致。实证通过泻法达到补的效果，虚证通过补法达到泻（祛邪）的效果。言语难以尽述，学习者深入研究即可。李东垣《脾胃论》中的盛衰用药禁论，怎么能不熟读呢？
Mr. Shenzhai said: "Benefiting the lower from the upper is called 'Ji' (assistance/harmony); the lower offending the upper is called 'Kang' (excess/rebellion). When Water and Fire assist and restrain each other, there will be no disease and longevity will be achieved. It is like this: if Fire generates excessively, Metal Qi is injured. Since Water is the child of Metal, Water can overcome Fire. Just as a son avenges his mother, Fire is thereby restrained. This is the constant law of creation: where there is generation, there must be restraint; where there is restraint, there must be generation. There cannot be without excess (Kang), nor without restraint. Hence it is said: 'Restraint leads to transformation and generation.' Therefore, some diseases heal themselves after a long time because the excess restrains itself, representing the cycle of decline and renewal. If excess cannot self-restrain, then decoctions (Tangye), acupuncture and stone therapy (Zhenshi), and Daoyin (guiding and pulling) methods are used to assist. For example, although Water can restrain Fire, how can a few drops save a prairie fire for a person whose Kidney Water is originally dried up?! Understanding this principle, the subtleties of tonification and purgation naturally transcend the diagrams of He-Luo generation."
It is also said: "The life and death of the human body depend on the Spleen and Stomach. After seven days of suffering from Cold Damage (Shanghan) or miscellaneous diseases, one should only seek treatment from the Spleen and Stomach, thereby avoiding killing people." Li Dongyuan said: "Tonifying the Spleen is better than tonifying the Kidney," which refers to this. However, the method of regulating the Spleen and Stomach requires understanding the principles of Five Elements transforming Qi, restraining, and overcoming. For instance, Wood is born from Water, but Water alone cannot generate Wood. Water is the mother of Wood, and Earth overcomes Water... [Text fragment] If Metal loses its nourishment, Water dries up and Fire flares...
Regarding all tonification and purgation methods: Purge what is in excess due to deficiency; Tonify what is deficient due to excess. For example, if Wood is excessive due to Lung deficiency, one should purge the South (Heart/Fire) to restrain Liver (Wood), so that Fire does not counter-act, and the Lung will naturally clear. If Metal is weak due to Fire excess, and Fire excess causes Water deficiency, one should tonify the Spleen (Earth) to nourish Metal (Lung), so that Water will naturally grow. Generally, Earth Qi is often deficient and rarely excessive. Qi and Blood value harmony and balance; bias indicates injury by pathogenic factors. Purging the excess is purging the pathogen; tonifying the deficiency is tonifying the healthy Qi. What is in excess of Qi is not Qi itself, but Fire. Initially due to Qi deficiency, it gradually transforms into Fire, burning and scorching True Yin, causing great harm. The human body is primarily based on Blood, with Qi leading Blood. (These two sentences seem plain but surpass eternity; predecessors valued Qi over Blood, while Westerners know Blood but not Qi. The hundred bones and five viscera are grown and nourished by Blood, while Qi moves and transforms Blood to facilitate this growth and nourishment. Only by comprehending this can one preserve health and control disease.) One should tonify the Qi within Blood using Siwu Tang (Four Substance Decoction) added with Rougui (Cinnamon Bark); one should tonify the Blood within Qi using Baoyuan Tang (Preserve Origin Decoction) with modifications. In treating diseases, one must not forget Blood, nor forget Qi. Forgetting Blood renders the four limbs unusable; forgetting Qi leaves the body without control and regulation. Mild medicines that smooth Qi and Blood should be used more rather than less; cold or hot medicines, merely to eliminate disease, should be used less rather than more, as excessive use severely damages the Spleen and Stomach. Deficiency containing Excess: Healthy deficiency generates Pathogenic Excess; Excess containing Deficiency: Pathogenic Excess results from Deficiency. Treating Excess via purgation acts as tonification; treating Deficiency via tonification acts as purgation (dispelling). Words cannot fully express this; students should study it carefully. How can one fail to read diligently Li Dongyuan's *Pi Wei Lun* (Treatise on the Spleen and Stomach), specifically the section on contraindications for medication based on decline and prosperity?