《金匮要略》用枳术汤治水饮所作，心下坚大如盘。盖胃为阳，脾为阴，阳常有余而阴常不足，胃强
脾弱，则阳与阴绝矣，脾不能为胃行其津液，则水饮作矣，故用术以补脾，用枳以抑胃。后人不知胃强脾
弱，用分理之法，咸谓一补一消之方。再按《局方》之四物汤、二陈汤、四君子汤，易老之枳术丸，皆从
《金匮》方套出，能明乎先圣立方大义，后人之方，不足法矣。
艾名冰台，削冰令圆，以艾向日取火，是能启两
肾水火之气，上交于心肺者也。（故曰∶陷下则灸之。）阿胶用阿井水煎驴皮而成，阿水乃济水伏行地中，千里来
源，其性趋下。夫心合济水，肺主皮毛，阿胶能降心肺之气，以下交于两肾者也。水火交而地天泰，则血
气流行，阴阳和合，又何病之有？明乎阴阳升降之道，五行生化之理，立方大意，思过半矣。铁瓮申先生
之交感丸，亦从此中化出。
顺治辛卯岁，予年四十有二，八月中，生一胃脘痈，在鸠尾斜下右寸许，微肿不红，按之不痛，隐隐
然如一鸡卵在内。姚继元先生视之曰∶此胃脘痈也，一名捧心痈，速宜解散，否则有性命之忧。与一大膏
药，上加末药二三钱，午间烘贴，至暮手足苏软，渐至身不能转侧，仰卧于书斋，心烦意乱，屏其家人。
至初更时，痈上起一毒瓦斯，从左乳下，至肋，下胁，入于左肾，入时如烧锥刺入，眼中一阵火光，大如车
轮，神气昏晕，痛楚难言，火光渐摇漾而散，神昏始苏。过半时许，其气复起，其行如旧，痛楚如前，如
此者三四次。予思之，此戊与癸合也，然腑邪入脏，自分必死，妄想此毒瓦斯不从胁下入肾，得从中而入于
肠胃则生矣。如此静而行之，初次不从，二次即随想而仍从左乳下入于肠中，腹中大鸣，无从前之痛楚
矣。随起随想，因悟修养之道，气随想而运用者也。（运气法大能起鼓膈之证，劳怯咳嗽亦妙。）至天明，大泄数次，胸
膈
宽疏。继元先生复视之曰∶毒已解散，无妨事矣。予因问曰∶膏药乃毒药耶？曰∶非也。上撒之末药，名
曰端午药，纯用砒霜、巴豆，于端午日配制，无此毒药，焉能透入皮肉之内？予曰∶何不早言，昨晚以
为必死于毒，今早始悟膏药中必有毒药。而得生于毒矣。毒药攻疾，有如此之妙也。至次年中秋复发，仍用
膏药、末药，毫无前番之状，而肿亦不消。予因想运气之妙，经行坐卧，以手按摩，意想此毒瓦斯仍归肠胃
而出，如此十余日而散。至次年中秋又发，予对继元先生曰∶去岁膏药不应，今须另法治之。姚曰∶部院
刘公之夫人生此毒，曾另置末药，比前药更毒，贴之要起大泡，此药用去，无有不应。粘贴数日，并不起
泡，肿亦不消，予想此证已顽，不受毒药之制。（膏药尚且不应，而况平和汤之治久病乎！）即揭去膏药，用大艾圆，迎
头
灸九壮，其毒随火气四散，嗣后永不发矣。予想阳明之毒，准在中秋金旺之时而发，初从毒攻而解，次随
气运而散，后因胜制而消，因悟气运制化之道，有如此之妙用，五行合化之理，人与天地相参，即以此理推治
百病，奇妙异常。王绍隆先生曰∶业医人须病病经
过，始得之矣。
《金匮要略》使用枳术汤治疗由水饮引起的病症，表现为胃脘部坚硬胀大如盘状。这是因为胃属阳，脾属阴，阳气常有余而阴气常不足。如果胃气强盛而脾气虚弱，就会导致阴阳隔绝。脾无法为胃传输津液，从而产生水饮。因此，使用白术来补益脾气，使用枳实来抑制过盛的胃气。后人不了解“胃强脾弱”的病机，采用分理（分别调理）的方法，都称此方为一补一消之剂。再考察《太平惠民和剂局方》中的四物汤、二陈汤、四君子汤，以及李东垣的枳术丸，都是从《金匮要略》的方剂演变而来。如果能明白先圣创立方剂的大义，后人的方剂就不值得效法了。
艾草又名冰台，将冰削成圆形，对着太阳利用凸透镜原理取火，这是能够激发两肾中水火之气，使其上交于心肺的缘故。（所以经说：脉象陷下的病症应当用灸法。）阿胶是用阿井水煎煮驴皮制成的，阿水是济水在地下潜行流淌，源自千里之外，其性质趋下。心与济水相合，肺主皮毛，阿胶能降泄心肺之气，使其下交于两肾。水火相交则形成地天泰卦的格局，气血流行，阴阳和合，又有什么疾病呢？明白了阴阳升降的道理和五行生化的规律，对方剂创立的大意也就理解过半了。铁瓮申先生的交感丸，也是从这一原理中化裁出来的。
顺治辛卯年，我四十二岁，八月时，长了一个胃脘痈，位于鸠尾穴斜下方右侧约一寸处，轻微肿胀但不发红，按压不痛，隐隐感觉像里面有一个鸡蛋。姚继元先生诊视后说：“这是胃脘痈，又称捧心痛，必须迅速解散毒邪，否则有生命危险。”他给贴了一张大膏药，上面撒上二三钱末药，中午烘烤后贴敷。到了傍晚，手脚变得酥软，逐渐发展到身体无法转动，只能仰卧在书房里，心烦意乱，屏退家人。到了初更时分，痈上冒出一股毒瓦斯，从左乳下经过胁肋，向下进入左肾，进入时如同烧红的锥子刺入眼中，眼前出现一阵火光，大如车轮，神志昏晕，痛苦难以言表。火光渐渐摇曳消散后，神志才稍微清醒。过了半个多时辰，那股气再次升起，运行路径如前，疼痛依旧，这种情况发生了三四次。我思考道，这是戊土与癸水相合的现象。然而腑部的邪气侵入脏部，按理必然死亡，但我妄想这股毒瓦斯不从胁下入肾，而是从中焦进入肠胃，或许还能存活。于是静心意念引导，第一次没有成功，第二次便随着我的意念，依然从左乳下进入肠中，腹中发出大声鸣响，之前的剧烈疼痛消失了。随即起身并继续运用意念，由此领悟到修养之道在于气随意念而运用。（运气疗法对治疗膈肌阻塞证非常有效，对劳损虚怯咳嗽也很奇妙。）直到天亮，多次腹泻后，胸膈感到宽松舒畅。姚继元先生再次诊视说：“毒邪已经解散，无妨事了。”我问：“膏药是毒药吗？”他说：“不是。上面撒的末药名叫端午药，纯用砒霜、巴豆配制，在端午节制作，如果没有这种毒药，怎么能透入皮肉之内呢？”我说：“为什么不早说，昨晚以为必死于中毒，今早才明白膏药中含有毒药。反而因这毒药得以生存。”原来毒药攻疾，竟有如此妙用。到了次年中秋节复发，仍用膏药和末药，却完全没有之前的反应，肿胀也没有消退。我想到了运气疗法的妙处，在行走坐卧时用手按摩，意想这股毒瓦斯仍归入肠胃排出，如此坚持十余日才消散。到了第三年中秋节又复发，我对姚继元先生说：“去年膏药无效，今年需要另外的治疗方法。”姚先生说：“部院刘公的夫人曾患此毒，另外配制了一种末药，比之前的药更毒，贴上去会起大水泡，这种药用下去，没有无效的。”粘贴数日后，并不起泡，肿胀也不消，我想这个证候已经顽固，不受毒药的制约。（连膏药都不见效，何况平和的汤药治疗久病呢！）于是揭去膏药，用大艾炷直接灸头顶百会穴九壮，毒邪随着火气向四周发散，此后永不复发。我想阳明经的毒邪，正应在中秋金气旺盛之时发作，起初通过毒药攻邪而解，随后随气运引导而散，最后因胜制关系而消除。由此领悟到气运制化的道理，有如此奇妙的作用，五行合化的规律，人与天地相互参应，以此原理推演治疗百病，奇妙异常。王绍隆先生说：“行医之人必须经历疾病的整个过程，才能有所得啊。”
The *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) uses Zhizhu Tang (Bitter Orange and Atractylodes Decoction) to treat conditions caused by fluid retention, manifesting as hardness and distension in the epigastrium resembling a plate. This is because the Stomach belongs to Yang, and the Spleen belongs to Yin; Yang is often in excess while Yin is often deficient. If Stomach Qi is strong but Spleen Qi is weak, a separation between Yin and Yang occurs. The Spleen fails to transport fluids for the Stomach, leading to the formation of fluid retention. Therefore, Bai Zhu (Atractodis Rhizoma) is used to tonify the Spleen, and Zhi Shi (Immature Bitter Orange) is used to subdue the Stomach. Later practitioners, unaware of the pathology of "Stomach strength and Spleen weakness," employed methods of separate regulation, generally describing this formula as one that combines tonification and purgation. Furthermore, examining Siwu Tang (Four Substances Decoction), Erchen Tang (Two Aged Decoction), and Sijunzi Tang (Four Gentlemen Decoction) from the *Ju Fang*, as well as Zhizhu Wan (Bitter Orange and Atractylodes Pill) by Li Dongyuan, all evolved from formulas in the *Jin Gui Yao Lue*. If one understands the great principles behind the ancient sages' formulation of prescriptions, later formulas are not worthy of emulation.
Mugwort is also known as Bingtai (Ice Platform). By carving ice into a spherical shape and holding it towards the sun to ignite fire, one can stimulate the Water and Fire Qi of the two Kidneys, allowing them to ascend and interact with the Heart and Lungs. (Hence, the classics state: "For sinking pulse conditions, moxibustion should be applied.") Ejiao (Donkey-hide Gelatin) is prepared by decocting donkey hide in Ashui water from the A Well. This water originates from the Ji River flowing underground over a thousand li, possessing a downward-pouring nature. The Heart corresponds to the Ji River, and the Lung governs the skin and hair. Ejiao can descend the Qi of the Heart and Lungs, allowing them to interact with the two Kidneys below. When Water and Fire intersect, forming the hexagram Tai (Peace), blood and Qi circulate freely, Yin and Yang harmonize, and what disease could persist? Understanding the principles of Yin-Yang ascending and descending, and the generation and transformation of the Five Elements, allows one to grasp more than half of the general intent behind prescription creation. Mr. Shen Tie Weng's Jiaogan Wan (Heart-Kidney Interaction Pill) was also derived from this principle.
In the Xinmao year of the Shunzhi era, I was forty-two years old. In August, I developed an abscess in the epigastrium, located approximately one cun diagonally below and to the right of the Jiwei point. It was slightly swollen but not red, and painless upon pressure, feeling like an egg hidden inside. Mr. Yao Jiyuan examined it and said, "This is an epigastric abscess, also called Bangxin Abscess (Hand-holding-heart Abscess). It must be resolved quickly, otherwise, there is danger to life." He applied a large plaster with two or three qian of powdered medicine on top, heated and applied at noon. By evening, my hands and feet became soft and limp, progressing to the point where I could not turn my body, lying supine in my study, feeling restless and agitated, dismissing my family members. At the beginning of the first watch, a toxic vapor rose from the abscess, traveling from below the left breast, through the hypochondrium, down to the lower ribs, and entering the left Kidney. Upon entry, it felt like a red-hot awl piercing into my eyes, accompanied by a burst of light as large as a chariot wheel. My spirit became confused and faint, and the pain was indescribable. As the light gradually swayed and dispersed, my consciousness slowly returned. After about half an hour, the sensation rose again, following the same path, with the same pain, occurring three or four times. I reflected that this represented the combination of Wu Earth and Gui Water. Since the pathogenic factor of the Fu organ entered the Zang organ, death seemed inevitable. However, I fantasized that if this toxic vapor did not enter the Kidney via the hypochondrium but instead entered the intestines and stomach from the middle jiao, I might survive. Thus, I calmly directed my intention. On the first attempt, it failed; on the second, following my intention, it still traveled from below the left breast into the intestines. Loud rumbling occurred in the abdomen, and the previous severe pain ceased. Rising up and continuing to direct my intention, I realized the way of self-cultivation lies in the fact that Qi moves according to intention. (Qi-moving techniques are highly effective for treating diaphragmatic obstruction syndromes and are also wonderful for consumptive coughs.) By dawn, after several episodes of diarrhea, the chest and diaphragm felt relaxed and open. Mr. Jiyuan examined me again and said, "The toxin has been resolved; there is no cause for concern." I asked, "Is the plaster a poison?" He replied, "No. The powder sprinkled on top is called Duanwu Medicine, composed purely of Realgar (Arsenic Trioxide) and Croton Seed, prepared on the Dragon Boat Festival. Without such poison, how could it penetrate into the flesh and skin?" I said, "Why didn't you say so earlier? Last night I thought I would surely die from poisoning, but this morning I realized the plaster contained poison. Yet, I survived because of this poison." Indeed, using poison to attack disease has such wonders. The condition recurred on the Mid-Autumn Festival of the following year. Using the same plaster and powder yielded no prior effect, and the swelling did not subside. I recalled the wonder of Qi-moving therapy. While walking, sitting, or lying down, I massaged with my hands, visualizing the toxic vapor returning to the intestines and stomach for expulsion. After more than ten days, it finally dissipated. It recurred again on the Mid-Autumn Festival of the third year. I told Mr. Jiyuan, "Last year's plaster was ineffective; we need another treatment method this year." Mr. Yao said, "Madam Liu, wife of the Vice Minister, suffered from this toxicity. She used a specially prepared powder that was even more toxic than the previous one, causing large blisters upon application. There was no case where this medicine failed." After applying it for several days, no blisters formed, and the swelling did not decrease. I thought this syndrome had become stubborn and resistant to toxic control. (If the plaster itself was ineffective, how much less would mild decoctions work for chronic diseases!) I then removed the plaster and applied large moxa cones directly to the Baihui point on the head for nine moxibustion units (zhuang). The toxin dispersed with the heat of the fire, and it never recurred thereafter. I reasoned that the toxicity of the Yangming channel tends to flare during the Mid-Autumn period when Metal Qi is prosperous. Initially, it was resolved by attacking with poison; subsequently, it dissipated by guiding Qi movement; finally, it was eliminated due to overcoming constraints. From this, I understood the profound utility of the mechanisms of Qi movement and mutual restriction. The principles of Five Elements interaction show that humans correspond to Heaven and Earth. Applying these principles to diagnose and treat all diseases yields extraordinary results. Mr. Wang Shaolong said, "Practitioners must experience the entire course of diseases to truly gain insight."