韩子曰。形而上者谓之天。形而下者谓之地。介于其两间者谓之人。人受天地之中以生。
莫
右
天地
守焉
于酉
足太阳膀胱居于
二气相须。不刊之
至于五行六气。递相资生。亦莫不有自然之序。如厥阴风木。生少阴君火。君火生太阴
湿土
或问
灰灭
屋。
邃
火
者
阴
脏
人之一身。所以得全其性命者。气与血也。盖气取诸阳。血取诸阴。血何以为荣。荣行
脉中。滋荣之义也。气何以为卫。卫行脉外。护卫之义也。人受谷气于胃。胃为水谷之海。
灌溉
一夜
而不
气之
间动
上衄
内瘀
凡
气行则血行。气止则血止。气温则血滑。气寒则血凝。气有一息之不运。则血有一息之不行
。病出于血。调其气犹可以导达。病原于气。区区调血何加焉。故人之一身。调气为上。调
血次之。是先阳后阴之意也。若夫血有败瘀。滞泥乎诸气。则气之道路。未免有所壅遏。又
当审所先而决去之。经所谓先去其血而后调之。不可不通其变矣。然而调气之剂。以之调血
而两得。调血之剂。以之调气而乖张。如木香官桂细辛浓朴。以至乌药香附莪术三棱之类。
治气可也。治血亦可也。若以当归、地黄辈。施之血证。无以逾此。然其性缠滞。每于胃气
有亏。胃既亏。则五脏六腑之气亦馁矣。善用药者。其间量剂而佐助之。
大凡治病当识本末。假如呕吐痰涎。胃虚不食。以致发热。若与凉剂退热。则胃气愈虚。
热
剂
主
于
行
辈
者
纲举而
经云∶肾间气。五脏六腑之本。十二经脉之根。呼吸之门。生气之原也。
韩愈说：超越形体之上的叫做天，具有形体的叫做地，处于天地之间的是人。人禀受天地中和之气而诞生。
天地之间的阴阳二气相互依存，这是不可磨灭的永恒规律。至于五行和六气，依次相互资生，也没有不遵循自然秩序的。例如厥阴风木生少阴君火，君火生太阴湿土……（原文此处有残缺）
人的身体，之所以能保全性命，依靠的是气和血。气取法于阳，血取法于阴。血为什么称为“荣”（营气，指运行于脉中滋养全身的气）？因为荣行于脉管之中，具有滋养的含义。气为什么称为“卫”（卫气，指运行于脉外护卫肌表的气）？因为卫行于脉管之外，具有护卫的含义。人从胃中摄取水谷精气，胃是容纳水谷的大海。（原文此处有残缺）气行则血行，气停则血停，气温则血流畅，气寒则血液凝滞。气只要有一息不能运行，血就有一息不能流通。如果病源于血，调理气还可以起到疏导作用；如果病源于气，仅仅调理血又有什么帮助呢？所以，对于人的身体，调理气是首要的，调理血是次要的，这是先阳后阴的意思。但是如果血中有败坏的瘀血，阻滞了各种气的运行，那么气的道路难免有所壅塞，这时又应当审察先后顺序，果断去除瘀血。医经所说先去瘀血然后调理气血，其中的变化不可不通晓。然而，调理气的药物，用来调理血可以两全其美；调理血的药物，用来调理气则会格格不入。比如木香、官桂、细辛、厚朴，以及乌药、香附、莪术、三棱之类，治疗气病可以，治疗血病也可以。如果用当归、地黄这类药，应用于血证，没有比这更好的了。但是它们的性质黏腻滞涩，常常损伤胃气。胃气既然亏损，那么五脏六腑的气也会衰弱。善于用药的人，会在其中斟酌剂量并加以辅助佐使。
大凡治病应当认清根本与枝末。假如呕吐痰涎，胃虚不能进食，导致发热，如果使用凉剂退热，那么胃气会更加虚弱。（原文此处有残缺）
Han Yu said: That which transcends form is called Heaven; that which possesses form is called Earth; and humanity stands between the two. Humans are born by receiving the harmonious Qi of Heaven and Earth.
The Yin and Yang Qi of Heaven and Earth rely on each other, an unalterable and eternal principle. Regarding the Five Elements and Six Qi, they successively nourish one another, all following a natural order. For instance, Jueyin Wind-Wood generates Shaoyin Ministerial Fire, and Ministerial Fire generates Taiyin Damp-Earth... (Original text has gaps here)
In the human body, what preserves life and nature is Qi and Blood. Qi is derived from Yang, and Blood is derived from Yin. Why is Blood termed "Ying" (Nutritive Qi, referring to the Qi circulating within the vessels to nourish the whole body)? Because Ying circulates within the blood vessels, embodying the meaning of nourishment. Why is Qi termed "Wei" (Defensive Qi, referring to the Qi circulating outside the vessels to protect the body surface)? Because Wei circulates outside the blood vessels, embodying the meaning of protection. Humans extract Grain Qi from the Stomach, which serves as the Sea of Water and Grain. (Original text has gaps here) When Qi moves, Blood moves; when Qi stops, Blood stops; when Qi is warm, Blood flows smoothly; when Qi is cold, Blood coagulates. If there is even a momentary cessation of Qi movement, there is a corresponding cessation of Blood circulation. If the disease originates in Blood, regulating Qi can still facilitate its flow; if the disease originates in Qi, merely regulating Blood adds little benefit. Therefore, for the human body, regulating Qi is primary, and regulating Blood is secondary, reflecting the principle of prioritizing Yang over Yin. However, if there is stale Blood stasis obstructing the various Qi pathways, the routes of Qi will inevitably become blocked. In such cases, one must assess the priority and decisively remove the stasis. As stated in the classics, removing Blood first and then regulating it requires a thorough understanding of these variations. Nevertheless, formulas for regulating Qi can achieve both goals when used to regulate Blood; conversely, formulas for regulating Blood may act discordantly when used to regulate Qi. Herbs such as Muxiang (Costi Rhizome), Guigui (Cinnamon Twig), Xixin (Asarum), Houpo (Magnolia Bark), as well as Wuyao (Lindera Root), Xiangfu (Cyperus Rhizome), Ezhu (Curcuma Zedoaria Rhizome), and Sanleng (Sparganium Rhizome), are suitable for treating Qi disorders but can also be used for Blood disorders. For treating Blood syndromes, herbs like Danggui (Angelica Sinensis Radix) and Dihuang (Rehmannia Root) are unsurpassed. However, their nature is cloying and stagnating, often impairing Stomach Qi. Once Stomach Qi is deficient, the Qi of the Five Zang and Six Fu organs also becomes weak. Skillful practitioners adjust dosages and add assisting herbs accordingly.
Generally, in treating diseases, one must distinguish between the root and the branch. For example, if vomiting of phlegm-saliva occurs due to Stomach deficiency and inability to eat, leading to fever, using cooling formulas to reduce fever will further weaken Stomach Qi. (Original text has gaps here)
The Classics state: The Qi in the interspace of the Kidneys is the root of the Five Zang and Six Fu organs, the source of the Twelve Primary Meridians, the gate of respiration, and the origin of vital Qi.