活人书。言治痞当知是痞。宜先用（桔梗枳壳汤）非用此以治心下痞也。审知错下必成痞
证。
是气将陷而过于胸中。故先用此。使不致于痞也。若已成痞。而用此。则失之晚矣。不惟不
能消痞。胸中之气反病矣。先之一字。预早之意也。先用（枳壳汤）若不应。后以仲景痞药治
之则可。若执（枳壳汤）以治痞。其害亦深矣。先之一字。不可不知也。
寻衣撮空许学士说
作肝热风淫末疾。故手为之寻衣撮空此论虽然莫若断之为肺热。似为愈矣。其人必谵语妄言
。经曰肺入火为谵言兼上焦有疾肺必主之手经者上焦也。二者皆当其理果何如哉。天地互为
体
用。此肺之体肝之用肝主诸血。血者阴物也。此静体何以自动。盖肺主诸气为气所鼓舞。故
静得动。一者说肝之用。一者说肺之体。此天地互为体用。二者俱为当矣。是知肝脏血自寅
至申。行阳二十五度。诸阳用事。气为肝所使。肺主气自申至寅。行阴二十五度。诸阴用事
血
为肺所用。
若五治不分邪僻内作。工不能禁。夫治病之道有三法焉国中末也
初治之道法当猛峻者。谓所用药势。疾利猛峻也。缘病得之新暴感之轻得之重。皆当以疾利猛峻之药。急去之。
中治之道。法当宽猛相济。为病得之。非新非久。当以缓疾得中
之养正去邪。相兼济而治之。养正去邪者。假令如见邪气多正气少。宜以去邪药多。正气药
少。凡加减药法。如此之类。更以临时对证消息。增减用药。仍根据时令行之无忌也。更加针
灸。其效甚速。末治之道。法当宽缓。宽者谓药性平善。广服无毒。惟能养血气安中。盖
为病证已久。邪气潜伏至深。而正气微治。故以善药广服。养正多而邪气自去。更加以针灸
。其效必速。夫疗病之道。有五治法焉。和取从折属也。
The *Huoren Shu* (Book of Vitality) states that when treating Pi syndrome (a condition characterized by fullness and obstruction in the chest/epigastrium), one must first identify it as Pi. It is appropriate to initially use Jiegeng Zhike Tang (Platycodon and Aurantium Decoction), not to treat Xin Xia Pi (epigastric fullness). One must carefully ascertain that improper use of purgatives inevitably leads to Pi syndrome. This occurs because Qi is about to sink and stagnate excessively in the chest. Therefore, this formula is used first to prevent the formation of Pi. If Pi has already formed and this formula is still used, it will be too late. Not only will it fail to dissipate the Pi, but the Qi in the chest will also become pathological. The character "Xian" (First/Initially) implies acting in advance or early. Initially using Zhike Tang; if there is no response, subsequently treating with Zhang Zhongjing’s formulas for Pi is acceptable. However, rigidly applying Zhike Tang to treat established Pi causes deep harm. The concept of "Xian" (acting in advance) must be understood.
Xu Yixue on Xun Yi Cuo Kong (Groping at clothes and grabbing at empty air)
Scholar Xu interpreted this as a peripheral disease caused by Liver Wind-Heat pathogen invading, hence the hands exhibit Xun Yi Cuo Kong movements. Although this argument has merit, it is more accurate to diagnose it as Lung Heat. The patient must necessarily present with Delirious Speech (confused talking due to heat disturbing the mind). The Classics state: "When the Lung receives Fire, Delirious Speech occurs." Combined with pathology in the Upper Jiao, the Lung must be the primary organ involved. The Hand meridians correspond to the Upper Jiao. Both explanations are logically sound; which is correct? Heaven and Earth function as mutual substance and activity. Here, the Lung represents Substance (Ti) and the Liver represents Activity (Yong). The Liver governs Blood, which is a Yin entity. How does this static Yin entity move spontaneously? Because the Lung governs Qi, being urged by Qi, the static achieves movement. One theory discusses the Liver's activity; the other discusses the Lung's substance. This reflects Heaven and Earth's mutual substance and activity; both are valid. Thus, we know that Liver Blood circulates in the Yang aspects from Yin hour to Shen hour, completing twenty-five cycles while all Yang meridians are active, with Qi driven by the Liver. Lung Qi circulates in the Yin aspects from Shen hour to Yin hour, completing twenty-five cycles while all Yin meridians are active, with Blood utilized by the Lung.
If the Five Treatments are not distinguished, evil pathogens will arise internally, and the physician cannot control them. There are three methods for treating diseases: Initial Treatment, Middle Treatment, and Terminal Treatment.
The method of Initial Treatment should be fierce and峻急 (urgent/severe). Regarding the potency of medicines, it means the disease benefits from fierce and severe drugs. Since the disease is newly acquired and sudden, or regardless of whether it is light or heavy, one must urgently remove it with fierce and severe drugs.
The method of Middle Treatment should balance leniency and severity. Since the illness is neither new nor chronic, one should employ a moderate pace, nourishing the righteous Qi and eliminating evil pathogens simultaneously. For example, if evil pathogens are abundant and righteous Qi is deficient, use more anti-pathogenic herbs and fewer tonic herbs. All modifications to prescriptions follow this principle, adjusted according to the specific condition at hand, adding or subtracting herbs as needed, and adhering to seasonal regulations without taboo. Adding acupuncture can yield very rapid effects.
The method of Terminal Treatment should be broad and mild. "Broad" refers to herbs that are gentle and safe, suitable for long-term use without toxicity, capable of nourishing Blood and Qi and stabilizing the Middle Jiao. Because the disease has persisted for a long time, the evil pathogens are deeply latent, and the righteous Qi is weak, one should use gentle herbs extensively to nourish the righteous Qi, causing the evil pathogens to naturally depart. Adding acupuncture will surely produce rapid results.
There are five treatment methods for curing diseases: Harmonizing (He), Extracting (Qu), Following (Cong), Reducing/Subduing (Zhe), and Belonging/Categorizing (Shu).