气者人身之宝。周流一身。倾刻无间。稍有或乖。即为病矣。治之者。惟有保之养之。
顺之
和之。使之气常自若。岂有降伐其气而使不克自由哉？然河间谓人五志过极。皆为火。丹溪
谓人气有余便是火。则是气过之极。亦为人身大患也。是以气之虚者宜补。气之降者宜升。
气之闭者宜通。气之郁迫者宜宽。气之郁者宜泄。气之散者宜敛。气之脱者宜固。气之实而
坚者。则又宜破宜降宜下而已。盖气之源。发于肾。统于脾。而气之出。由于肺。则降之药
。每出于肺居多。而肾与脾与肝。止偶见其一二而已。如马兜铃非因入肺散寒清热。而降其
气乎。苏子非因入肺宽胸消痰。止嗽定喘。而下其气乎。杏仁非因入肺开散风寒。而下其气
乎。枇杷叶非因入肺泻热而降其气乎。葶苈非因入肺消水而下其气乎。桑白皮非因入肺泻火
利水而通其气乎。旋复花非因入肺消痰除结而下其气乎。栝蒌花粉。非因入肺消痰清火。而
下其气乎。续随子非因入肺。而泻湿中之滞乎。枳壳非因入肺宽胸开膈。而破其气乎。若在
枳实降气。则在胸膈之下。三棱破气。则在肝经血分之中。赭石则入心肝二经。凉血解热。
而气得石以压而平。郁李则入脾中下气。而兼行水破瘀。山甲则破痈毒结聚之气。而血亦消
。荞麦则消肠中积滞之气。炒熟莱菔子则下肺喘而消脾滞。至于沉香补骨脂。是引肾真火收
纳归宅。黑铅是引肾真水收纳归宅。皆能下气定喘。凡此皆属降剂。一有错误。生死反掌。
治之者可不熟思而详辨乎？
Qi (Vital Energy) is the treasure of the human body. It circulates throughout the entire body without interruption for even a moment. If it deviates slightly, disease arises. The treatment lies solely in protecting, nourishing, following, and harmonizing it, so that Qi remains normal. How could one attack or damage Qi, rendering it unable to flow freely? However, Liu Wansu (Hejian) stated that the extreme excess of the Five Emotions (Joy, Anger, Worry, Thought, Fear) all transform into Fire. Zhu Danxi stated that an excess of Qi in humans constitutes Fire. Thus, when Qi becomes excessively hyperactive, it also becomes a major affliction to the human body. Therefore, deficient Qi should be tonified; sinking Qi should be lifted; closed Qi should be unblocked; constrained and pressing Qi should be relaxed; stagnant Qi should be dispersed; scattered Qi should be astringed; collapsing Qi should be secured; and solid, excessive, and knotted Qi should be broken down, descended, and purged.
The source of Qi originates from the Kidney, is governed by the Spleen, and its exhalation/outflow is due to the Lung. Consequently, herbs that descend Qi mostly act on the Lung, while those acting on the Kidney, Spleen, and Liver are rarely seen. For instance, does Aristolochiae Fructus (Madouling) not descend Qi by entering the Lung meridian to disperse cold and clear heat? Does Perillae Fructus (Suzi) not descend Qi by entering the Lung meridian to broaden the chest, eliminate phlegm, stop coughing, and calm asthma? Does Armeniacae Semen Amarum (Xingren) not descend Qi by entering the Lung meridian to open and disperse wind-cold? Does Loquat Leaf (Pipaye) not descend Qi by entering the Lung meridian to drain heat? Does Lepidii Semen (Tingli) not descend Qi by entering the Lung meridian to eliminate fluid retention? Does Morus Cortex (Sangbaipi) not regulate Qi by entering the Lung meridian to drain fire and promote urination? Does Inula Flower (Xuanfuhua) not descend Qi by entering the Lung meridian to eliminate phlegm and resolve nodules? Does Trichosanthis Radix (Gualou) and Trichosanthis Radix White (Huafen) not descend Qi by entering the Lung meridian to eliminate phlegm and clear fire? Does Euphorbiae Lathyridis Semen (Xuisuiying) not drain stagnation within dampness by entering the Lung meridian? Does Aurantii Fructus Immaturus (Zhiqiao) not break Qi by entering the Lung meridian to broaden the chest and open the diaphragm? Regarding Zhi Shi (Aurantii Fructus Immaturus), its Qi-descending action occurs below the chest and diaphragm; Sanleng (Sparganii Rhizoma) breaks Qi within the Blood aspect of the Liver meridian; Ochre (Hematitum, Zheshi) enters the Heart and Liver meridians, cools blood and resolves heat, and Qi is calmed by the weight of the stone; Prunus Seed (Yuliren) enters the Spleen to descend Qi and simultaneously promotes water metabolism and breaks stasis; Manis Squama (Chanshanjia) breaks the Qi of accumulated toxin in carbuncles, thereby dissipating blood; Buckwheat (Fagopyri Dibotryosis Rhizoma, Qiaomai) eliminates stagnation in the intestines; Stir-fried Radish Seed (Laifuzi) descends Lung asthma and eliminates Spleen stagnation. As for Agarwood (Chenxiang) and Psoraleae Fructus (Buguzhi), they guide the True Fire of the Kidney to return home; Black Lead (Qianyin) guides the True Water of the Kidney to return home; both can descend Qi and calm asthma. All these belong to descending agents. A single error can lead to life or death instantly. Must practitioners not think deeply and distinguish carefully?