夫气贵舒而不贵郁,舒则周身畅利,郁则百脉违和。故曰∶喜则气缓。然缓者,固有徐
利之义,但不及太过,皆能致息愆期。而况忧思郁结,宁不滞其气乎!气既壅滞则郁而为火
,是益为烁金涸水之胎,人既病火,则身犹敝器矣。须着意护持,心当浑然无物,庶可登之
佳境。倘以世务营心,终日怏怏,是欲蹈万古之长夜,宁非昧而不觉者乎!哀哉。
愚谓痰火之病,能戒则功过药之半矣。盖攻邪去病,固藉药剂之能,而燮理调元,又非
不可。何也?夫所谓戒者,以其于病有大妨,法所当戒,不戒则死。所谓忌者,以其于病有
所不宜,法当忌之,不忌则害。二者实痰火死生之关头也,可缺一乎?然所当戒者,酒色财
气之四欲也;所当忌者,饮食起居,多言浓味之四失也。病患能守此八者,则胜于药力多矣
。如恣欲则伤精,绝之则所以存精足水以制火也。若暴怒则伤肝,戒之则所以平肝安土以养
金也。贪欲则伤肺,戒之则以清金制木无使凌脾也。嗜利劳神,戒之则所以宁火而肃金而充
水也。慎起居所以防贼风虚邪之犯正。节饮食毋使菀茁陈 以留脾。简言语所以保金以育水
。薄浓味所以息火毋伤金。若此八者,利益固非小可,而其害也,则轻可致重,重可致危,
颠沉困惫,皆胎于此。病者倘能一一遵根据,小心翼翼,则危可至泰,轻可至愈,挽回枯槁于
幽冥之谷,其可量乎。
Qi values expansion and not stagnation; when expanded, the whole body flows smoothly, but when stagnant, the hundred vessels become disharmonious. Thus it is said: Joy causes Qi to relax. However, relaxation inherently implies a sense of leisure and benefit, yet if it is insufficient or excessive, both can lead to delayed menstruation (Xiqi). How much more so would sorrow, worry, and depression cause Qi stagnation! Once Qi becomes obstructed and stagnant, it transforms into Fire, thereby becoming the root that scorches Metal (Lung) and dries up Water (Kidney). Once a person suffers from Fire disease, their body is like a broken vessel. One must consciously protect and maintain this state, keeping the mind in a state of emptiness without attachments, so as to reach a favorable condition. If one allows worldly affairs to occupy the heart, remaining gloomy all day long, this is akin to treading into an eternal night for ten thousand ages; is this not being ignorant and unaware? Alas.
I believe that for diseases of Phlegm-Fire, abstinence can achieve half the efficacy of medicine. Attacking pathogens and removing disease certainly relies on the power of medicinal agents, yet regulating and harmonizing the primal Qi is also indispensable. Why? The term "abstain" (Jie) applies because certain factors greatly hinder the disease process and are strictly prohibited by therapeutic principles; failure to abstain leads to death. The term "avoid" (Ji) applies because certain factors are unsuitable for the disease and should be avoided according to principle; failure to avoid leads to harm. These two constitute the critical juncture between life and death in Phlegm-Fire diseases; can either be omitted? What must be abstained from are the four desires: alcohol, sex, wealth, and anger; what must be avoided are the four errors: diet and daily routine, excessive speech, and rich/heavy flavors. If patients observe these eight precepts, they will surpass the effect of medicine. Indulgence in desires damages Essence; abstaining preserves Essence and suffices Kidney Water to control Fire. Sudden anger damages the Liver; abstaining pacifies Liver Wood and stabilizes Spleen Earth to nourish Lung Metal. Greed damages the Lungs; abstaining clears Lung Metal and controls Liver Wood, preventing it from bullying Spleen Earth. Coveting profit and laboring the spirit damages the Heart/Shen; abstaining calms Fire,肃ifies Metal, and replenishes Water. Prudent daily routines prevent pathogenic winds and empty evils from invading healthy Qi. Restricting diet prevents damp-heat and stale accumulation from lingering in the Spleen. Simplifying speech protects Lung Metal to nurture Kidney Water. Eating bland flavors extinguishes Fire without damaging Lung Metal. Regarding these eight, the benefits are indeed significant, while the harms, if neglected, can escalate from mild to severe, and from severe to critical. Collapse, exhaustion, and debility all originate here. If patients can follow each point meticulously and with caution, critical conditions can turn to safety, and mild conditions to recovery. To salvage withered vitality from the valley of darkness—how immeasurable is this merit.