庸容川曰∶五脏各有气化，即各有性情，有性情即有好恶。知其所恶，即知治之之法。
经云∶心恶热。
唐容川曰∶世传五脏辨法，谓肝热筋灼，惊痫螈 ；肺热咳嗽，气上口渴；脾热肉消，便秘潮热；肾热骨蒸，
精枯髓竭。又上焦热，则心烦口渴，头晕目痛；中焦热，则饮食减少，肿胀疟痢；下焦热，则小便不利，大便失调。
热之见症，虽不一，而总之归于心径。盖心为火脏，凡是火热，皆心所司。心化血以养
火，则火不亢而热除。若火太亢，则心血受伤，故心恶热。凡治热证，无不用苦药，所以治心之火也。西医见热病，
即以冰置胸前。此热轻者，可以立刻撤去。若热重者，外被冰阻，则热反内攻，为热毒伏心而死。现下香港瘟症，
为西医十治十死，皆此之故也。所以港人逃避，然则西医，亦当知所变计也。
涂蔚生曰∶食物入胃，谷之精华为液，经心火化而始为血。设火热太甚，液不敷用，则火自煎灼，心反受伤。
如釜底着薪，本是熟物之计。然釜中无水，火煎其釜，其釜亦终归破坏。此即心恶热之义也。
经云∶肺恶寒。
唐容川曰∶肺气如天，居至高，布阳气，故在外则皮毛畏寒，恐伤其卫外之阳。在内则胸膈恶寒，恐伤其布护之
气。寒伤皮毛，发热咳嗽；寒伤胸膈，停饮痹痛。
经云∶肝恶风。
唐容川曰∶肝木主风而即恶风。盖血得和气则流畅，血得邪气则消灼凝结。老人中风，小儿惊风，一切风湿麻
木瘙痒痉痫，盖无一不当治肝，即无一不当养血。诚以风乃阴中之阳，血中之气，故为风能鼓荡其气，亦惟血能调
养其风。
涂蔚生曰∶惊是一病，风又是一病，予后之惊风谈已详。风者多以惊，以其风邪外闭，内热不得外出，扰乱心
神，使之不安，或出汗过多，血燥火旺也。惊者未必似风，以其猝受惊骇，丧失魂魄，而仅见一种惊惶不安之象也。
间有先受惊而后受风者，亦不过百分中之一二耳，安得遽以惊风并称，混而为一。作俑者既不彻底澄清，含糊论道，
而附和者又不循名查实，信口赞扬。遂使惊风之毒流遍全国，迄今莫改，殊属可恨。至风为阳邪之说，容川亦曾直
斥他人之非，至是而率然言之，亦忘其所是耳。
经云∶脾恶湿。
唐容川曰∶飧泄洞泄、痞满、肿胀、水饮等症，皆是湿气有余，脾土不能克化。五行惟土制水，土胜则水受制，
水胜则土无权。故脾能治湿，而反恶湿。脾居油膜之上，膜属三焦行水之道。油属脾，水过油，则滑利不留，此即脾所
以制水也。若水太多，则油反受其浸渍。当分寒湿，以燥利之。
经云∶肾恶燥。
唐容川曰∶肾主藏精，下通水道，上发津液，总系阴精之所运化者。燥则伤其阴精，骨髓枯，津液少，水道干涩；
必用滋润之品，庶几肾水得养。又曰∶以上二条，经文最简略，然包括之病甚多。但能触类引伸，便可通一毕万。
Yong Rongchuan said: Each of the Five Zang Organs has its own Qi transformation function, and thus possesses its own nature and temperament. With nature and temperament come preferences and aversions. Knowing what they abhor allows one to know the method of treatment.
The Classics state: The Heart abhors Heat.
Tang Rongchuan said: The five-Zang differentiation methods circulated in the world hold that Liver Heat scorches the sinews, leading to fright epilepsy and convulsions; Lung Heat causes cough, rebellious Qi, and thirst; Spleen Heat leads to emaciation of flesh, constipation, and tidal fever; Kidney Heat results in bone-steaming consumption, exhaustion of essence, and depletion of marrow. Furthermore, Heat in the Upper Jiao causes vexation in the heart, thirst, dizziness, and eye pain; Heat in the Middle Jiao reduces appetite and causes swelling, malaria, and dysentery; Heat in the Lower Jiao leads to difficult urination and irregular bowel movements.
Although the manifestations of Heat vary, they all ultimately relate to the Heart meridian. This is because the Heart is the Fire organ, and all pathogenic Fire and Heat are governed by the Heart. The Heart transforms blood to nourish Fire (Heart Yang/Fire), so that Fire does not become hyperactive and Heat is resolved. If Fire becomes too hyperactive, it injures Heart Blood; therefore, the Heart abhors Heat. In treating Heat syndromes, bitter herbs are invariably used to clear Heart Fire. Western medicine, upon seeing febrile diseases, places ice on the chest. For mild cases, this can immediately reduce heat. However, for severe cases, external cold obstruction causes Heat to attack inward, resulting in death due to Heat-Toxin lurking in the Pericardium. Currently, regarding the plague in Hong Kong, Western medicine achieves ten deaths out of ten treatments; this is precisely the reason. Hence, Hong Kong residents flee. Thus, Western medicine should also consider changing its strategies.
Tu Weisheng said: When food enters the Stomach, the essence of grains transforms into fluids. These fluids must be refined by Heart Fire to become Blood. If Fire-Heat is excessive and fluids are insufficient, Fire self-boils and injures the Heart. It is like adding firewood to the bottom of a pot to cook food. However, if there is no water in the pot, the Fire boils the pot itself, eventually destroying it. This illustrates the meaning of "The Heart abhors Heat."
The Classics state: The Lungs abhor Cold.
Tang Rongchuan said: Lung Qi is like Heaven, residing at the highest point and distributing Yang Qi. Externally, the skin and hair fear Cold, lest their protective Wei Yang be injured. Internally, the chest and diaphragm abhor Cold, lest the distributing and protecting Qi be injured. Cold injuring the skin and hair causes fever and cough; Cold injuring the chest and diaphragm causes fluid retention and bi-syndrome pain.
The Classics state: The Liver abhors Wind.
Tang Rongchuan said: The Liver belongs to Wood, governs Wind, and consequently abhors Wind. Blood flows smoothly when harmonized with righteous Qi but is scorched, consumed, and coagulated when affected by pathogenic Qi. Stroke in the elderly, wind-stroke in children, and all conditions involving wind-dampness, numbness, itching, spasms, and epilepsy require treating the Liver, which inherently means nourishing Blood. Indeed, Wind is Yang within Yin and Qi within Blood. Therefore, Wind can stir up Qi, and only Blood can nourish and regulate Wind.
Tu Weisheng said: Fright is one disease, and Wind is another. I have discussed them in detail later under "Fright-Wind." Wind diseases often arise from fright because external Wind pathogens close the exterior, preventing internal Heat from escaping, disturbing the Heart Spirit, causing unrest, or resulting from excessive sweating leading to dry Blood and hyperactive Fire. Those experiencing fright do not necessarily resemble Wind patterns; sudden fright causes loss of Hun and Po souls, manifesting only as panic and unease. Cases where fright precedes Wind exposure account for only one or two percent. How can one hastily combine "Fright" and "Wind" into a single concept? The originators failed to clarify thoroughly and spoke ambiguously, while followers did not verify names against realities but praised indiscriminately. Consequently, the toxicity of conflating Fright and Wind has spread nationwide and remains uncorrected, which is truly hateful. Regarding the assertion that Wind is a Yang pathogen, Rongchuan had previously directly refuted others' errors; speaking casually here indicates he has forgotten his own previous stance.
The Classics state: The Spleen abhors Dampness.
Tang Rongchuan said: Conditions such as undigested diarrhea, profuse watery diarrhea, fullness and痞 (stagnation), swelling, and fluid retention are all due to excess Dampness, which the Spleen Earth cannot control or transform. Among the Five Elements, only Earth controls Water. When Earth is strong, Water is restrained; when Water is strong, Earth loses its authority. Thus, the Spleen can manage Dampness yet abhors it. The Spleen resides above the oily membranes. These membranes belong to the San Jiao, the pathway for water movement. Oil belongs to the Spleen. When water passes over oil, it slides away without retention; this is how the Spleen controls Water. If there is too much water, the oil becomes soaked instead. One must differentiate between Cold-Dampness and treat with drying and draining methods.
The Classics state: The Kidneys abhor Dryness.
Tang Rongchuan said: The Kidneys store Essence, connect downward to the water passages, and ascend to distribute fluids. All these functions rely on the transformation of Yin Essence. Dryness injures Yin Essence, leading to dry marrow, scant fluids, and dry, obstructed water passages. Moisturizing agents must be used so that Kidney Water may be nourished. He further stated: The above two passages from the Classics are the most concise but encompass many diseases. By drawing analogies and extending the principles, one can understand one category and thereby comprehend the rest.