凡诊视痈疽，施治必须先审阴阳，乃为医道之纲领，阴阳无谬，治焉有差！医
道虽繁，而可以一言蔽之者，曰阴阳而已。故证有阴阳，脉有阴阳，药有阴阳，以证
而言，则表为阳，里为阴；热为阳，寒为阴；上为阳，下为阴；气为阳，血为阴；动
为阳，静为阴；高耸为阳，平塌为阴； 肿为阳，灰白为阴，收束为阳，散漫为阴；
疼痛为阳，麻木为阴；有脓为阳，无脓为阴；多言者为阳，无声者为阴；喜明者为
阳，欲暗者为阴；阳微者不能呼，阴微者
不能吸；阳病者不能俯，阴病者不能仰。以脉而言，则浮大滑数之类，皆阳也；沉微
细涩之类，皆阴也。以药而言，则升散者为阳，敛降者为阴；辛热者为阳，苦寒者
为阴；行气分者为阳，行血分者为阴；性动而走者为阳，性静而守者为阴；此皆医
中之大法。至于阴中复有阳，阳中复有阴，疑似之间，须辨的确，此而不识，极易差
讹，是又最为紧要，然总不离于前之数者。但两气相兼，则此少彼多，其中便有变化，
一皆以理测之，自有显然可见者。若阳有余而更施阳治，则阳愈炽而阴愈消；阳不
足而更用阴方，则阴愈盛而阳斯灭矣。设能明彻阴阳，则医理虽玄，思过半矣。
道产阴阳，原同一气，火为水之主，水即火之源，水火原不相离也。何以见之，如
水为阴，火为阳，象分冰炭，何谓同原？盖火性本热，使火中无水，其热必极，热极
则亡阴，而万物焦枯矣。水性本寒，使水中无火，其寒必极，寒极必亡阳，而万物
寂灭矣。此水火之气，果可呼吸相离乎！其在人生，是即元阴元阳，所谓先天之元气
也。欲得先天，当思根柢，命门为受生之窍，为水火之家，此即先天之北阙也，舍
此他求，如涉海问津矣。学人宜识之。
凡人之阴阳，但知以气血脏腑寒热为言，此特后天有形之阴阳耳。至若先天无
形之阴阳，则阳曰元阳，阴曰元阴；元阳者，即无形之火，以生以化，神机是也，性
命系之，故亦曰元气。元阴者，即无形之水，以长以立，天癸是也，强弱系之，故
亦曰元精。元精元气者，即化生精气之元神也，生气通天，惟赖于此。经曰∶得神
者昌，失神者亡，即此之谓。今之人，多以后天劳欲，伐及先天，今之医，只知有
形邪气，不知无形元气。夫有形者，迹也，盛衰昭着，体认无难；无形者，神也，变
幻倏忽，挽回非易。故经曰∶粗守形，上守神。嗟乎！又安得有通神明而见无形者，
与之共谈斯道哉！
天地阴阳之道，本贵和平，则气令调而万物生，此造化生成之理也。然阳为生
之本，阴实死之基，故道家曰∶分阴未尽则不迁，分阳未尽则不死。华元化曰∶得
其阳者生，得其阴者死。故凡欲保生重命者，尤当爱惜阳气，此即以生以化之元神，
不可忽也。曩自刘河间出，以暑火立论，专用寒凉戕此阳气，其害已甚，赖东垣先生
论脾胃之火，必须温养，然尚未能尽斥一偏之谬。而丹溪复出，又立阴虚火动之论，
制补阴大补等丸，俱以知柏为君，寒凉之弊，又复盛行。夫先受其害者，既去而不
返，后习而用者，犹迷而不悟。嗟乎！法高一尺，魔高一丈，若二子者，谓非轩岐
之魔乎！非敢诽谤先辈，实冀夫尽洗积陋，以苏生民之厄耳。
凡诊治痈疽，施治之前必须先审察阴阳，这是医道的纲领。如果阴阳判断没有错误，治疗又怎会有偏差！医道虽然繁杂，但可以用一句话概括的，就是阴阳罢了。所以病证有阴阳之分，脉象有阴阳之别，药物也有阴阳属性。从病证来说，表证属阳，里证属阴；热证属阳，寒证属阴；上部属阳，下部属阴；气属阳，血属阴；躁动属阳，安静属阴；疮疡高耸属阳，平塌属阴；红肿属阳，色灰白属阴；疮形收束属阳，散漫属阴；疼痛属阳，麻木属阴；有脓属阳，无脓属阴；多言语者属阳，无声者属阴；喜明亮环境者属阳，欲处暗处者属阴；阳气微弱者不能呼气，阴气微弱者不能吸气；阳病者身体不能前俯，阴病者身体不能后仰。从脉象来说，浮、大、滑、数等脉象，都属于阳；沉、微、细、涩等脉象，都属于阴。从药物来说，升散性质的属阳，收敛下降性质的属阴；辛热性质的属阳，苦寒性质的属阴；行气分的药属阳，行血分的药属阴；药性动而走的属阳，药性静而守的属阴；这些都是医学中的大法。至于阴中又有阳，阳中又有阴，在疑似之间，必须辨别确切，如果不认识这一点，极易出现差错，这又是最为紧要的，但总离不开前面提到的这些原则。只是两种气兼夹时，则此少彼多，其中便有变化，一切都以医理推测，自然有显然可见的道理。如果阳气有余却再用阳法治疗，则阳气更炽盛而阴气更消减；阳气不足却再用阴方治疗，则阴气更旺盛而阳气就灭亡了。如果能明彻阴阳之理，那么医理虽然深奥，也思过半矣（理解了一大半）。
道产生阴阳，原本同一气，火是水的主宰，水即火的源头，水火原本是不相离的。怎么看出来的呢？比如水是阴，火是阳，形象上像冰和炭一样分明，为什么说同源？因为火的性质本热，如果火中没有水，其热度必极盛，热极则亡失阴液，万物就会焦枯了。水的性质本寒，如果水中没有火，其寒冷必极盛，寒极必亡失阳气，万物就会寂灭死了。这种水火之气，难道可以呼吸般分离吗！在人身上，这就是元阴和元阳，也就是所谓的先天元气。想要得到先天之气，应当思考根本，命门（两肾之间，内藏真火）是受生的窍穴，是水火之家，这就是先天的北阙（关键所在），舍去这里另求，就像渡海问渡口一样迷茫了。学者应该认识到这一点。
一般人的阴阳，只知道用气血脏腑的寒热来谈论，这只是后天有形的阴阳罢了。至于先天无形的阴阳，阳叫做元阳，阴叫做元阴；元阳，就是无形的火，用来生成和化育，神机就在这里，性命系于此，所以也叫元气。元阴，就是无形的水，用来生长和确立，天癸（指生殖机能相关的物质或现象）就在这里，强弱系于此，所以也叫元精。元精和元气，就是化生精气的元神，生气通天，只依赖于此。《内经》说：得神者昌，失神者亡，说的就是这个道理。现在的人，多因后天的劳累和欲望，损害了先天；现在的医生，只知道有形的邪气，不知道无形的元气。有形的东西，是迹象，盛衰明显，体认不难；无形的东西，是神机，变幻迅速，挽回不易。所以经书说：粗工（低水平的医生）守形，上工（高水平的医生）守神。唉！哪里能有通神明而看见无形之人，与他共谈这道术呢！
天地阴阳之道，本来贵在和平，这样气令调和而万物生长，这是造化生成的道理。然而阳是生的根本，阴实则是死的基础，所以道家说：分阴未尽则不迁转（不死），分阳未尽则不死。华元化（华佗）说：得其阳者生，得其阴者死。所以凡是想要保生重命的人，尤其应当爱惜阳气，这就是以生以化的元神，不可忽视。从前刘河间（刘完素）出来，以暑火立论，专用寒凉药物戕害阳气，其危害已经很大，幸亏东垣先生（李杲）论述脾胃之火，必须温养，然而还不能完全斥责这一偏颇的错误。而丹溪（朱震亨）再次出现，又立阴虚火动之论，制作补阴、大补等丸剂，都以知母、黄柏为君药，寒凉的弊端，又重新盛行。那些先受其害的人，既然离去而不返，后学习并运用的人，仍然迷惑而不醒悟。唉！法高一尺，魔高一丈，像这两个人，难道不是轩岐（黄帝与岐伯，代指正统中医理论）的魔鬼吗！不敢诽谤先辈，实在是希望彻底洗刷积久的陋习，以解救百姓的苦难罢了。
Whenever diagnosing and treating carbuncles and sores (Yongju), one must first examine Yin and Yang before applying treatment; this is the guiding principle of medicine. If the judgment of Yin and Yang is not erroneous, how can there be errors in treatment! Although the medical path is complex, it can be summarized in one word: Yin and Yang. Therefore, syndromes have Yin and Yang distinctions, pulses have Yin and Yang differences, and medicines also possess Yin and Yang attributes. Speaking from the perspective of syndromes, exterior manifestations are Yang, interior manifestations are Yin; heat is Yang, cold is Yin; the upper body is Yang, the lower body is Yin; Qi is Yang, Blood is Yin; movement is Yang, stillness is Yin; a high elevation of the lesion is Yang, a flat collapse is Yin; swelling is Yang, grayish-white discoloration is Yin; a gathered boundary is Yang, a diffuse spread is Yin; pain is Yang, numbness is Yin; presence of pus is Yang, absence of pus is Yin; speaking much is Yang, silence is Yin; preferring brightness is Yang, desiring darkness is Yin; when Yang Qi is deficient, one cannot exhale; when Yin Qi is deficient, one cannot inhale; patients with Yang disorders cannot bend forward, while those with Yin disorders cannot lie on their backs. Speaking from the perspective of pulses, floating, large, slippery, and rapid pulses all belong to Yang; deep, faint, fine, and choppy pulses all belong to Yin. Speaking from the perspective of medicines, those with ascending and dispersing properties are Yang; those with astringent and descending properties are Yin; acrid and hot substances are Yang; bitter and cold substances are Yin; those acting on the Qi level are Yang; those acting on the Blood level are Yin; substances with dynamic and moving natures are Yang; substances with static and guarding natures are Yin; these are all major principles in medicine. As for Yin containing Yang and Yang containing Yin, amidst similarities and differences, one must distinguish accurately. Failure to recognize this leads easily to mistakes, making it crucial, yet it ultimately does not depart from the aforementioned principles. However, when two energies combine, one may be less and the other more, leading to variations within. All should be deduced by reason, revealing obvious truths. If Yang is in excess and Yang treatments are applied further, Yang will become more blazing and Yin will diminish further; if Yang is insufficient and Yin formulas are used, Yin will become more prosperous and Yang will perish. If one can clearly understand Yin and Yang, then although medical principles are profound, more than half of them will be understood.
The Dao generates Yin and Yang, originating from the same Qi. Fire is the master of Water, and Water is the source of Fire; Water and Fire are originally inseparable. How do we know this? For instance, Water is Yin, Fire is Yang, appearing distinct like ice and charcoal. Why say they share the same origin? The nature of Fire is inherently hot; if Fire lacks Water, its heat will reach an extreme. Extreme heat destroys Yin fluids, causing all things to wither and dry up. The nature of Water is inherently cold; if Water lacks Fire, its cold will reach an extreme. Extreme cold destroys Yang Qi, causing all things to perish. Can the Qi of Water and Fire truly separate like breaths! In human life, this refers to Primordial Yin and Primordial Yang, also known as Pre-heaven Original Qi. To obtain Pre-heaven Qi, one must consider the root. the Mingmen (Gate of Life) is the aperture of conception and the home of Water and Fire; this is the northern palace of the Pre-heaven. Seeking elsewhere is like asking for a ferry crossing in the sea. Students should realize this.
Regarding the Yin and Yang of ordinary people, people only know to speak in terms of Qi, Blood, Zang-Fu organs, cold, and heat; this is merely Post-heaven tangible Yin and Yang. As for Pre-heaven intangible Yin and Yang, Yang is called Yuan Yang (Primordial Yang), and Yin is called Yuan Yin (Primordial Yin). Yuan Yang is the intangible Fire, responsible for generation and transformation; it is the Shen Ji (Spirit Mechanism), upon which life and destiny depend, hence also called Yuan Qi (Original Qi). Yuan Yin is the intangible Water, responsible for growth and establishment; it is Tian Gui (Heavenly Puberty/Reproductive Essence), upon which strength and weakness depend, hence also called Yuan Jing (Primordial Essence). Yuan Jing and Yuan Qi are the Yuan Shen (Primordial Spirit) that transforms and generates Essence and Qi. Vital Qi connects with Heaven, relying solely on this. The Classics state: "Those who possess Shen prosper, those who lose Shen perish." This is what is meant. Nowadays, people often damage the Pre-heaven through Post-heaven labor and desire. Doctors today only know of tangible pathogenic factors, ignoring intangible Original Qi. Tangible things are traces; their flourishing or decline is obvious and easy to perceive. Intangible things are Shen (Spirit); they change swiftly and are difficult to restore. Thus, the Classics say: "Crude practitioners guard form; superior practitioners guard Shen." Alas! Where can one find someone who understands the divine and perceives the intangible to discuss this path with?
The way of Heaven and Earth's Yin and Yang values harmony above all, ensuring balanced Qi commands and the generation of all things; this is the principle of creation. However, Yang is the foundation of life, while Yin is actually the basis of death. Thus, Daoists say: "If Yin is not fully exhausted, one does not transform (die); if Yang is not fully exhausted, one does not die." Hua Yuanhua (Hua Tuo) said: "Those who obtain Yang live; those who obtain Yin die." Therefore, anyone wishing to preserve life and value existence must especially cherish Yang Qi, which is the Yuan Shen of generation and transformation, and should not be neglected. In the past, Liu Hejian (Liu Wansu) emerged, establishing theories based on summer-heat and fire, exclusively using cold and cool herbs to harm this Yang Qi, causing great harm. Fortunately, Dongyuan Xiansheng (Li Gao) discussed the fire of the Spleen and Stomach, emphasizing the need for warming and nourishing, yet he could not completely refute the bias of his predecessors. Later, Danxi (Zhu Zhenheng) re-emerged, establishing the theory of Yin deficiency with hyperactive fire, creating pills such as Bu Yin Wan and Da Bu Wan, using Zhi Mu (Anemarrhena Rhizome) and Huang Bai (Phellodendron Bark) as chief ingredients. The drawbacks of cold and cool therapies prevailed again. Those who suffered first have passed away and returned no more; those who learn and use these methods later remain confused and unawakened. Alas! Methods rise by a foot, demons rise by a yard. Are these two individuals not demons of Xuanti and Qibo (representing orthodox Traditional Chinese Medicine)! I dare not slander the seniors, but sincerely hope to wash away accumulated prejudices to alleviate the suffering of the people.