《伤寒论》霍乱条理中丸后,有脐上筑筑有动气者,去术,加桂。《金匮》水气篇苓桂
术甘
汤下,有少腹有气上冲胸者,去术,加五味子。世谓动气忌术,以术能闭气也。盖动气上冲
者,气之不能四达也。寒水四塞,肾中真气不得旁敷,而逼使直上,故气动也。桂枝、细辛
所以散水而通络,使气旁达也。五味子所以敛肺而降逆,使气归根也。若白术,能利腰脐结
气,似于证无甚相违,而不知腰脐无结,而忽利之,是欲虚其地以受邪,邪将固结腰脐,
上
下格拒,肾阳因之扑灭矣。且甘苦能坚能升,津液不得流通,气机为之升提,即有碍于桂枝
、细辛之功用也。故吾以为凡遇上吐、下泻,以及以腹急痛、痧胀转筋、晕眩颠仆之急病,
又或干呕、噎隔、哕呃之危病,皆以慎用白术为宜。前人谓∶动气难诊于脉,当问而知之,
亦不尽然。其脉当是圆疾如豆,丸丸不去,时上驰如矢也。
按∶动气皆因气行有阻,冲激而然。其动有微有甚,总是中热下寒,肾寒肝热,加以上
有寒
闭,其情更急。凡痰饮停积,以及素患疝瘕,时时冲动者,只是升气相碍也。若误汗、误下
、误吐,致气从少腹上冲者,则防暴脱矣。若久病阳微,肾气上越者,其势更难挽回。前人
指为肝肾气绝,阴邪上犯,故动气之暴发而危者,总由肾阳骤熄,水精不能四布,寒极化燥
,如水成冰,其气上逆,直欲凌犯君火之位故也。人身亦如六合,此时地与四维,气皆闭塞
,只得一线直上。辛能开腠理,通气,致津液,故重用桂枝、细辛以开之。白术之忌,盖恶
其涩津升气也;汗、吐、下之禁,盖恶其伤津损气也。又按∶齿暴长,为髓溢,浓饮术汁即
消。魏玉横谓∶此即术消肾气之证。非也。齿暴长者,肝肾湿热太盛,火郁风生,故静者动
也。术能收摄湿邪,培土镇风,风定,故齿复其坚静之本体矣。是镇肝也,非消肾也。
In the "Shanghan Lun" (Treatise on Cold Pathogenic Diseases), regarding the treatment of Huoluan (cholera-like disease with vomiting and diarrhea), it is stated that after taking pill medicine, if there is a sensation of throbbing or moving Qi above the umbilicus, Baizhu (Atractylodis Rhizoma) should be removed and Guizhi (Cinnamomi Ramulus) added. In the section on Shuiqi (Water Qi/Edema) in the "Jingui Yaolue" (Essential Prescriptions from the Golden Cabinet), under the usage of Linggui Zhugan Tang (Poria, Cinnamon Twig, Atractylodes Macrocephala, and Licorice Decoction), it is indicated that if there is a sensation of Qi rushing upward from the lower abdomen to the chest, Baizhu (Atractylodis Rhizoma) should be removed and Wuweizi (Schisandrae Fructus) added. The world believes that moving Qi contraindicates the use of Baizhu because Baizhu can obstruct Qi flow. Generally, moving Qi rushing upward indicates that Qi cannot reach all directions. When cold water pathogen blocks the surroundings, the true Qi of the Kidney cannot spread laterally but is forced to rush directly upward, thus causing moving Qi. Guizhi (Cinnamomi Ramulus) and Xixin (Asari Radix et Rhizoma) are used to dissipate water pathogen and unblock collaterals, allowing Qi to reach laterally; Wuweizi (Schisandrae Fructus) is used to astringe Lung Qi and descend rebellious Qi, allowing Qi to return to its root. As for Baizhu (Atractylodis Rhizoma), although it can benefit the Qi stagnation at the waist and umbilicus, seemingly not conflicting much with the syndrome, one does not realize that if there is no Qi stagnation at the waist and umbilicus, suddenly using Baizhu to drain it would empty the location to invite pathogens. The pathogens will then firmly knot at the waist and umbilicus, causing rejection between upper and lower parts, and Kidney Yang will be extinguished thereby. Moreover, sweet and bitter flavors can firm and ascend; if body fluids do not circulate freely, the Qi mechanism will be lifted, which would hinder the efficacy of Guizhi (Cinnamomi Ramulus) and Xixin (Asari Radix et Rhizoma). Therefore, I believe that whenever encountering acute diseases such as vomiting, diarrhea, abdominal cramping pain, Sha Zhang (sand swelling) with tendon twitching, dizziness, or fainting, or critical diseases like dry retching, dysphagia, or hiccups, it is advisable to use Baizhu (Atractylodis Rhizoma) cautiously. Predecessors said: Moving Qi is difficult to diagnose by pulse alone and should be known through inquiry, but this is not entirely accurate. The pulse should be round, rapid like a bean, continuous, and sometimes racing upward like an arrow.
Note: Moving Qi arises because Qi movement is obstructed and impacted. The movement varies from mild to severe, always involving heat in the middle and cold in the lower jiao, cold in the Kidney and heat in the Liver, compounded by cold closure above, making the condition more urgent. In cases where phlegm-fluids are stagnant, or where there is a history of hernia or masses causing periodic surging, it is merely due to obstruction of ascending Qi. If mistaken sweating, purging, or emesis causes Qi to rush upward from the lower abdomen, one must prevent sudden collapse. If chronic illness leads to weak Yang and upward floating of Kidney Qi, the situation is even harder to reverse. Predecessors attributed this to the exhaustion of Liver and Kidney Qi and invasion of Yin pathogens. Thus, sudden and dangerous outbreaks of moving Qi are generally due to the sudden extinction of Kidney Yang, preventing the distribution of water essences, extreme cold transforming into dryness, similar to water turning to ice. The Qi rebels upward, directly attempting to invade the position of Jun Huo (Heart Fire). The human body is like the Six Directions (Heaven, Earth, and four cardinal points); at this time, Qi is blocked everywhere, leaving only a single line rising straight up. Pungent flavors can open interstices, promote Qi circulation, and distribute fluids, so heavy doses of Guizhi (Cinnamomi Ramulus) and Xixin (Asari Radix et Rhizoma) are used to open these blockages. The contraindication of Baizhu (Atractylodis Rhizoma) stems from its tendency to astringe fluids and lift Qi; the contraindication of sweating, emesis, and purging stems from their tendency to damage fluids and Qi. Another note: Sudden elongation of teeth, termed Marrow Overflow, can be resolved by drinking concentrated decoction of Baizhu (Atractylodis Rhizoma). Wei Yuheng claimed this was a case of Baizhu eliminating Kidney Qi. This is incorrect. Sudden elongation of teeth is caused by excessive damp-heat in the Liver and Kidney, with fire stagnation generating wind, causing stillness to become motion. Baizhu can gather damp pathogens and strengthen Earth to suppress Wind; once the wind settles, the teeth return to their firm and quiet state. This is suppressing the Liver, not eliminating Kidney Qi.