阴阳之道，即养生治病之本，而人有不易知者，以其有莫测之妙也。夫阴阳之用，欲其
相济，不欲其相贼。相济者，相和者也，阴中不可无阳，阳中不可无阴也；相贼者，相害者
也，阳贼阴则为焦枯，阴贼阳则为寂灭也。凡诸为病者，无非阴阳相贼，而有失其和耳。盖
阴阳之性，阴常喜静而恶动，阳常喜暖而畏寒。及其相贼，则阴畏阳之亢，所以阴遇阳邪，
非枯则槁；阳畏阴之毒，所以阳逢阴寇，不走即飞。此阴阳相妒之讥，诚多难测，凡诸病剧
而有假真疑似者，即其证也，而尤于伤寒痢疾为最焉。
若今之患痢最甚者，多见上下皆有热证而实非真热者，何以见之？如烦则似热非热，躁
则似狂非狂，懊 不宁，莫可名状，此非真阳证也。盖以精血败伤，火中无水，而阴失
其静，故烦躁若此也。又如飞者飞于上；走者走于下，飞于上则为口渴、喉疮，或面红身热
，走于下则为孔热、孔痛，或便黄、便血，此非实热证也。盖以水火相刑，阳为阴逐，而火
离其位，故飞走若此也。今之人，但见此等证候，佥曰察病不离形证，形证之热既已若此，
而犹谓之寒，何其妄也。是但知外之有热，而不知内之有寒也，知上下之有热，而不知中焦
之有寒也，又岂知烦躁之为阴虚，而飞走之为阳虚也。余言若此，闻者果能信乎？将犹疑乎？
疑似之间，犹不可不辨也。
且如肌表皆有热证，本当恶热而反不舍衣被，或脐腹喜暖而宜熨宜按者，此则外虽热而
内则有寒也。又如九窍皆有热证，必喜冷冻饮料，然有口欲寒而腹畏之，故凡寒冷下咽，则或增
呕恶，或加腹疼，或噎塞不行而反生胀闷，或口舌虽有疮痛而反欲热汤饮者，此则上下虽热
而中焦之有寒也。此外，有阳气素弱及脉色少神如前论等证，若止知为火，治以寒凉，其奈
内本因寒，而再加以寒，则寒凉入胃，直犯中焦，是外热不相及，而中寒必更甚，故致飞者
愈飞，走者愈走，所谓雪上加霜，欲孤阳之不灭，不可得也。故凡治此者，但能引火归原，
使丹田暖则火就燥，下原固则气归精，此阴阳颠倒之神理，而或者昧之，迹犹苦海无边，未
得其岸，故余悉此，用垂普救之衣钵云。
阴阳的道理，是养生治病的根本，但人们往往难以理解，因为它有着不可测度的奥妙。阴阳的作用，在于相互济助，而不在于相互侵害。所谓相济，就是相互和谐，阴中不能没有阳，阳中也不能没有阴；所谓相贼，就是相互伤害，阳侵害阴会导致焦枯，阴侵害阳会导致寂灭。凡是各种疾病，无非是阴阳相互侵害，从而失去了和谐平衡。
大概阴阳的本性，阴常常喜欢安静而厌恶躁动，阳常常喜欢温暖而畏惧寒冷。当它们相互侵害时，阴畏惧阳的亢盛，所以阴遇到阳邪，就会干枯或槁败；阳畏惧阴的毒烈，所以阳遇到阴寇，就会浮越或散乱。这种阴阳相互嫉妒讥讽的情况，确实很难预测，各种病情严重且出现真假疑似症状的，就是这种情况的表现，尤其在伤寒和痢疾中最为常见。
像现在患痢疾最严重的病人，多见上下部位都有热证，但实际上并非真热，怎么看出来的呢？比如心烦看似热象却不是真热，躁动看似发狂却不是真狂，心中烦闷不安，无法用语言形容，这不是真正的阳热证。这是因为精血受损，火中无水，导致阴失去宁静，所以出现烦躁。又比如“飞”是指热气上浮，“走”是指热气下陷。热气上浮则表现为口渴、喉部疮疡，或者面红身热；热气下陷则表现为前后二阴灼热疼痛，或者小便黄赤、便血，这也不是实热证。这是因为水火相互刑克，阳气被阴气驱逐，火离开了本位，所以出现上浮下陷的现象。
现在的人，只要看到这些证候，都说诊病离不开形证表现，既然形体和症状的热象如此明显，却还说是寒证，这是多么荒谬啊！这些人只知道外表有热，却不知道内部有寒；只知道上下有热，却不知道中焦有寒；又哪里知道烦躁是由于阴虚，而上浮下陷是由于阳虚呢？我这样说，听的人真的能相信吗？还是会犹豫怀疑呢？在疑似之间，是不能不加以辨别的。
况且比如肌表都有热证，本当厌恶炎热却不肯脱去衣被，或者脐腹部喜欢温暖适宜热敷按摩的，这就是外表虽热而内部有寒。又比如九窍都有热证，一定喜欢冷冻饮料，但是有人口想凉爽而腹部却畏惧凉冷，所以凡寒冷的东西咽下去，就会增加呕吐恶心，或者加重腹痛，或者噎塞不通反而产生胀闷，或者口舌虽然有疮痛却反而想喝热汤，这就是上下虽有热象而中焦有寒。此外，还有阳气素来虚弱以及脉色缺乏神气等如前文论述的证候，如果只知道是火，用寒凉药治疗，无奈内部本来因寒致病，再加以寒凉药，那么寒凉药进入胃中，直接侵犯中焦，这样外部的热与内无关，而内部的寒必然更加严重，所以导致上浮的气更浮，下陷的气更陷，这就是所谓的雪上加霜，想要孤阳不灭，是不可能的了。所以凡是治疗这种情况的，只要能引火归原，使丹田温暖则火就干燥之处（意指回归本源），下元稳固则气归于精，这是阴阳颠倒的神妙道理，而有些人不明白，踪迹仍在苦海中徘徊，没有找到岸边，所以我详尽阐述这些，用来传承普救众生的医道。
The principle of Yin and Yang is the foundation of health preservation and disease treatment, yet it is difficult for people to comprehend due to its unfathomable subtleties. The function of Yin and Yang lies in mutual assistance (Xiangji), not in mutual harm (Xiangze). Mutual assistance means harmony: there must be Yang within Yin, and Yin within Yang. Mutual harm means injury: if Yang harms Yin, it leads to scorching and withering; if Yin harms Yang, it leads to stillness and extinction. All diseases are essentially caused by the mutual harm of Yin and Yang, resulting in a loss of harmony.
Generally, the nature of Yin favors stillness and dislikes movement, while the nature of Yang favors warmth and fears cold. When they harm each other, Yin fears the hyperactivity of Yang; thus, when Yin encounters Yang pathogenic factors, it becomes dry or withered. Yang fears the toxicity of Yin; thus, when Yang encounters Yin pathogens, it floats away or scatters. This mutual jealousy between Yin and Yang is indeed hard to predict. In severe cases where false and true symptoms appear similar (Jia Zhen Si Yi), this phenomenon is evident, particularly in Shanghan (Cold Damage) and Li Ji (Dysentery).
In severe cases of dysentery today, patients often present with heat signs in both the upper and lower parts, but these are not true heat. How can we know this? For instance, irritability may resemble heat but is not true heat; restlessness may resemble mania but is not true mania. There is inner vexation and discomfort that defies description. This is not a true Yang heat syndrome. It occurs because essence and blood are damaged, fire lacks water support, and Yin loses its stillness, causing such irritability. Furthermore, "flying" refers to heat floating upward, and "walking" refers to heat sinking downward. Heat floating upward causes thirst, throat sores, red face, and body heat. Heat sinking downward causes burning pain in the orifices, yellow urine, or bloody stools. These are not excess heat syndromes. They occur because Water and Fire clash, Yang is driven away by Yin, and Fire leaves its proper position, leading to this floating and sinking behavior.
People today, seeing such symptoms, claim that diagnosing disease relies on external signs. Since the heat signs are so obvious, how can one call it cold? This is absurd! They only see external heat but ignore internal cold; they see heat above and below but ignore cold in the Middle Jiao (Middle Burner). They do not realize that irritability stems from Yin deficiency, and floating/sinking stems from Yang deficiency. Do listeners truly believe me, or remain skeptical? Between doubt and belief, differentiation is essential.
For example, if the body surface shows heat signs, one should dislike heat, yet refuses to remove clothing or blankets. Or if the umbilical and abdominal areas prefer warmth and benefit from warming compresses and massage, this indicates external heat but internal cold. Similarly, if the nine orifices show heat signs, one might desire cold drinks. However, some may want their mouth cool but fear the abdomen being chilled. If cold liquids are swallowed, it may increase nausea/vomiting, worsen abdominal pain, cause blockage and distension, or even though there are mouth/tongue sores, the patient desires hot drinks. This indicates heat above and below but cold in the Middle Jiao. Additionally, consider conditions like inherent weak Yang or pulse/color lacking spirit as discussed earlier. If one assumes it is merely fire and treats with cold/cooling herbs, ignoring the underlying cold, the cold medicine enters the stomach and directly attacks the Middle Jiao. The external heat is irrelevant, but the internal cold worsens. Consequently, the "flying" Qi flies more, and the "walking" Qi sinks more. This is adding frost to snow. To keep the solitary Yang from extinguishing is impossible. Therefore, treating such cases requires guiding the fire back to its source (Yin Huo Gui Yuan). Warming the Dantian allows fire to seek dryness (stability); stabilizing the lower origin allows Qi to return to Essence. This is the divine principle of Yin-Yang inversion. Many fail to understand this, remaining lost in the sea of suffering without finding the shore. I elaborate on this to pass down the mantle of universal salvation.