治感寒咽闭不能咽。
大附子一枚，生，去皮、脐，切作大片，蜜涂炙令黄，每用一片，口含咽津，候
甘味尽，再换一片含之，以效为度。
口者，五脏六腑所贯通也，为脾之窍，脏腑之气，皆由此出入。若门户小，脏腑有
偏胜之疾，则口有偏胜之症，故肝热口酸，心热口苦，或口舌生疮，脾热口干，肺热口
辛，肾热口咸，胃热口淡或口臭。更有因谋虑不决，肝移热于胆，而口苦者，（盖肝主谋
虑，胆主决断。倘事或胆不决则害怒，胆汁上益而口苦。）有脾胃气弱，水乘土位，
而口酸者；有膀胱移热于小肠，而口糜溃烂者，然口舌生疮，初起不可便用凉药敷掺，
恐寒凝不散，内溃奔走，久而难愈，必先用辛轻升散而后清凉，使郁火达外，再
视其所因而治之。更有中气不足，脾胃虚衰，不能敛纳下焦阴火，被逼上炎，以致虚
阳口疮。丹溪所谓∶劳役过度，虚火上炎，游行无制，舌破口疮者，又当从理中汤加附子
治之。若作实热，误投凉药，则所害不止口疮矣。口疮者，上焦实热，中焦虚寒，
下焦阴火，各经传变所致，当分别治之。如发热作渴饮冷，实热也。轻则用补中益气，
重则用六君子汤。饮食少
思，大便不实，中气虚也，用人参理中汤。手足逆冷，肚腹作痛，中气虚寒，用附子理
中汤，晡热内热，不时而热，血虚也，用八物加丹皮、五味、麦冬。发热作渴吐痰，小
便频数，肾水虚也，用八味丸。日晡发热，或热从小腹起，阴虚也。用四物参术五味麦
冬不应，则用加减八味丸。若热来复去，昼见夜伏，夜见昼伏，不时而动，或无定处，
或从脚起，乃无根之火也，亦用前丸及十全大补加麦冬五味，更以附子末，唾津调抹涌
泉穴。若概用寒凉，损伤生气，为害匪浅！或问虚寒何以生口疮，而反用附子理中耶？
盖因胃虚谷少，则所胜者，肾也。水气之逆而承之，反为寒中，脾胃衰微之火，被迫炎
上，作为口疮。《经》曰∶岁金不及，炎火乃行，复则寒雨暴至，阴厥乃格，阳反上
行，民病口疮是也，故用参术甘草，补其土，姜附散其寒，火得所助，则接引退舍
矣。
《折衷》云∶脾脏应肾，通口气，脾口为合，足阳明胃之经，其脉挟口环唇，故脾
胃受邪，则唇为之病，风则动，寒则紧，燥则干，热则裂，气郁则生疮，血少则涩而无
血色。然六腑之华，亦在唇。《经》云∶脾胃、大肠、小肠、膀胱、三焦者，仓禀之
本，营之居也。其华在唇，且肝脉、督脉、冲脉、任脉皆络于唇，一有受邪，则唇为之
病。凡唇白者，主唾涎呕逆，诸失血症也。唇黄者，主脾受积热也。唇红紫者，主虫齿
积痛也。唇青者，主血虚，脾寒也。唇红者，主烦躁，渴饮也。又有伤寒狐惑，上唇
生疮，虫食其脏，下唇有疮，虫食其肝者。然唇者，肌肉之本也。人中平满者，为唇
反，唇反者，肉先死也。
《灵枢》曰∶冲脉、任脉，皆起于胞中，为经络之海，别而络唇口。血气盛则充肤热
肉，血独盛则淡渗皮肤，生毫毛，妇人有余于气，不足于血，以其数脱血也。故冲任之
脉，不荣口唇而须不生，宦者，去其宗筋阴器，伤其冲脉，血泻不复，皮肤内结，唇口
不荣，故须不生。其有天宦者，天生阳气不举，不能御妇，未尝被伤，不脱于血，然其
须不生，何也？曰∶此天之所不足也。其冲任不盛，宗筋不成，有气无血，唇口不荣，
故须亦不生。由此观之，唇口不独脾胃也。
呵欠者，脾胃中气不足，精神劳倦所致也。《经》曰∶足阳明之脉，是动则病，振
寒善伸数欠。欠者，阳引而上阴引而下，乃精与神不相根据，而阴与阳不相守也。
治疗感受寒邪导致的咽喉闭塞、无法吞咽。
取大附子一枚，生用，去掉外皮和脐部，切成大片，用蜂蜜涂抹后烤至黄色。每次取一片含在口中，咽下津液，等到甜味尽失，再换一片含着，以见效为度。
口是五脏六腑气机贯通之处，作为脾的外窍，脏腑之气都由此出入。如果门户狭小，脏腑有偏胜的病变，那么口就会出现偏胜的症状，所以肝热则口酸，心热则口苦，或者口舌生疮，脾热则口干，肺热则口辛（辛辣感），肾热则口咸，胃热则口淡或口臭。更有因为谋虑不决，肝将热邪移于胆，而导致口苦的，（因为肝主谋虑，胆主决断。如果事情犹豫不决就会恼怒，胆汁上溢而口苦。）有脾胃气弱，水湿乘袭土位，而导致口酸的；有膀胱将热邪移于小肠，而导致口腔糜烂溃烂的。然而口舌生疮，初起时不可立即使用凉药敷掺，恐怕寒气凝滞不散，导致内溃扩散，久难治愈，必须先用辛轻升散的药物，然后再用清凉药物，使郁结的火邪发散到体表，再根据病因进行治疗。更有中气不足，脾胃虚衰，不能敛纳下焦阴火，被逼迫上炎，导致虚阳口疮。丹溪所说：劳役过度，虚火上炎，游行无制，导致舌破口疮的，又应当从理中汤加附子来治疗。如果当作实热证，误投凉药，那么危害就不止于口疮了。口疮，是由于上焦实热，中焦虚寒，下焦阴火，各经传变所致，应当分别治疗。如发热口渴喜冷饮，是实热证。轻则用补中益气汤，重则用六君子汤。饮食少思，大便不成形，是中气虚，用人参理中汤。手足逆冷，肚腹作痛，是中气虚寒，用附子理中汤。下午发热，体内发热，不时发作，是血虚，用八物汤加牡丹皮、五味子、麦冬。发热口渴吐痰，小便频数，是肾水虚，用八味丸。下午发热，或者热从小腹升起，是阴虚。用四物汤加人参、白术、五味子、麦冬无效，则用加减八味丸。如果热来复去，白天出现晚上潜伏，晚上出现白天潜伏，不时而动，或者位置不定，或者从脚起，这是无根之火，也用前面的丸药及十全大补汤加麦冬、五味子，再用附子末，用唾液调匀涂抹涌泉穴。如果一概使用寒凉药物，损伤生气，危害不小！有人问：虚寒怎么会生口疮，反而用附子理中汤呢？这是因为胃虚谷少，那么所胜者就是肾。水气之逆而承袭它，反成寒中，脾胃衰微之火，被迫炎上，形成口疮。《内经》说：岁金不及，炎火乃行，复则寒雨暴至，阴厥乃格，阳反上行，民病口疮是也，故用参术甘草，补其土，姜附散其寒，火得所助，则接引退舍矣。
《折衷》说：脾脏应肾，通口气，脾口为合，足阳明胃之经，其脉挟口环唇，故脾胃受邪，则唇为之病，风则动，寒则紧，燥则干，热则裂，气郁则生疮，血少则涩而无血色。然六腑之华，亦在唇。《经》云：脾胃、大肠、小肠、膀胱、三焦者，仓禀之本，营之居也。其华在唇，且肝脉、督脉、冲脉、任脉皆络于唇，一有受邪，则唇为之病。凡唇白者，主唾涎呕逆，诸失血症也。唇黄者，主脾受积热也。唇红紫者，主虫齿积痛也。唇青者，主血虚，脾寒也。唇红者，主烦躁，渴饮也。又有伤寒狐惑，上唇生疮，虫食其脏，下唇有疮，虫食其肝者。然唇者，肌肉之本也。人中平满者，为唇反，唇反者，肉先死也。
《灵枢》说：冲脉、任脉，皆起于胞中，为经络之海，别而络唇口。血气盛则充肤热肉，血独盛则淡渗皮肤，生毫毛，妇人有余于气，不足于血，以其数脱血也。故冲任之脉，不荣口唇而须不生，宦者，去其宗筋阴器，伤其冲脉，血泻不复，皮肤内结，唇口不荣，故须不生。其有天宦者，天生阳气不举，不能御妇，未尝被伤，不脱于血，然其须不生，何也？曰：此天之所不足也。其冲任不盛，宗筋不成，有气无血，唇口不荣，故须亦不生。由此观之，唇口不独脾胃也。
呵欠，是脾胃中气不足，精神劳倦所致。《内经》说：足阳明之脉，是动则病，振寒善伸数欠。欠者，阳引而上阴引而下，乃精与神不相根据，而阴与阳不相守也。
To treat throat obstruction and inability to swallow caused by cold pathogen invasion.
Take one large raw Fuzi (Aconiti Lateralis Radix Praeparata), remove the skin and umbilicus, slice into large pieces, coat with honey, and roast until yellow. Use one piece at a time, hold in the mouth, swallow saliva, and replace with a new piece when the sweet taste is exhausted, continuing until efficacy is achieved.
The mouth is the passage through which the Qi of the five zang organs and six fu organs connects; it serves as the opening of the spleen, through which the Qi of the zang and fu organs enters and exits. If the orifice is narrow and there are pathological excesses in specific zang or fu organs, corresponding symptoms will manifest in the mouth. Thus, liver heat causes sour taste in the mouth; heart heat causes bitter taste; or sores may appear on the tongue and mouth; spleen heat causes dryness; lung heat causes a pungent sensation; kidney heat causes a salty taste; stomach heat causes a bland taste or halitosis. Furthermore, indecisiveness may cause liver heat to transfer to the gallbladder, resulting in a bitter taste (since the liver governs planning and the gallbladder governs decision-making; hesitation leads to anger, causing bile to reflux upward and produce bitterness). Weakness of spleen and stomach Qi allows water-dampness to invade the earth element, causing acidity; heat transferring from the bladder to the small intestine causes oral ulceration and erosion. However, for initial oral ulcers, cooling herbs should not be applied immediately, as this may cause cold stagnation and internal spread, leading to chronic difficulty in healing. One must first use acrid, light, ascending, and dispersing methods, followed by cooling agents, to vent constrained fire outward, and then treat according to the specific etiology. Additionally, deficiency of middle Qi and decline of spleen and stomach function may fail to contain yin-fire from the lower jiao, forcing it to flare upward, resulting in deficiency-yang oral ulcers. As Danxi stated: excessive labor generates deficient fire that flares upward uncontrollably, causing tongue breaks and oral ulcers; this should be treated with Lizhong Tang (Cinnamon Twig and Ginger Decoction) plus Fuzi. If mistaken for excess-heat and treated with cooling herbs, the harm will extend beyond oral ulcers. Oral ulcers result from excess-heat in the upper jiao, deficiency-cold in the middle jiao, and yin-fire in the lower jiao, transmitted via various meridians; they must be differentiated and treated accordingly. Fever with thirst for cold drinks indicates excess-heat; mild cases use Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction), severe cases use Liujunzi Tang (Six Gentlemen Decoction). Poor appetite and loose stools indicate middle Qi deficiency, treated with Renshen Lizhong Tang (Ginseng and Cinnamon Twig and Ginger Decoction). Cold extremities and abdominal pain indicate middle Qi deficiency-cold, treated with Fuzi Lizhong Tang (Aconite and Cinnamon Twig and Ginger Decoction). Afternoon fever, internal heat occurring intermittently indicates blood deficiency, treated with Bawu Tang (Eight Substance Decoction) plus Mudanpi (Moutan Cortex), Wuweizi (Schisandrae Fructus), and Maidong (Ophiopogonis Radix). Fever, thirst, expectoration, and frequent urination indicate kidney-water deficiency, treated with Bawei Wan (Eight-Ingredient Pill). Afternoon fever or heat rising from the lower abdomen indicates yin-deficiency. If Siwu Tang (Four Substance Decoction) plus Renshen (Ginseng), Baizhu (Atractylodis Rhizoma), Wuweizi, and Maidong fails, use Jiajian Bawei Wan (Modified Eight-Ingredient Pill). If heat comes and goes, appearing by day and hiding by night, or vice versa, moving irregularly or starting from the feet, this is "rootless fire"; treat with the aforementioned pills or Shiquan Dabu Tang (Comprehensive Great Tonifying Decoction) plus Maidong and Wuweizi, and apply Fuzi powder mixed with saliva to Yongquan (KI 1). Using cold/cooling herbs indiscriminately damages vital Qi and causes significant harm. One might ask: how can deficiency-cold generate oral ulcers, warranting Fuzi Lizhong Tang? Because stomach deficiency and insufficient grain lead to kidney overacting; rebellious water qi attacks, resulting in interior cold. The declining fire of the spleen and stomach is forced upward, forming ulcers. The Classic states: "When metal is deficient, flame fires prevail; upon return, cold rains descend violently, yin reversal blocks, yang rises inversely, and people suffer oral ulcers." Therefore, Renshen, Baizhu, and Gancao tonify earth; Jiang (Zingiberis Rhizoma) and Fuzi scatter cold; with fire supported, it retreats.
*Zhezhong* states: The spleen corresponds to the kidney and communicates with breath; the spleen opens to the mouth. The Foot-Yangming Stomach meridian encircles the lips; thus, pathogens affecting the spleen and stomach cause lip pathology: wind causes twitching, cold causes tightness, dryness causes cracking, heat causes fissures, qi-stagnation causes sores, and blood-deficiency causes roughness and lack of luster. The brilliance of the six fu organs also manifests in the lips. The Classic says: The spleen, stomach, large intestine, small intestine, bladder, and sanjiao are the foundation of granaries and the residence of nutritive Qi; their brilliance appears in the lips. Additionally, the Liver, Du, Chong, and Ren meridians all connect to the lips; any pathogen affecting them causes lip disease. White lips indicate salivation, vomiting, and hemorrhagic disorders. Yellow lips indicate accumulated heat in the spleen. Red-purple lips indicate dental caries and accumulation pain. Blue lips indicate blood deficiency and spleen-cold. Red lips indicate irritability and thirst. In *Shanghan* (Cold Damage) and *Huo Huo* (Fox Disease), sores on the upper lip indicate worms eating the viscera; sores on the lower lip indicate worms eating the liver. Lips are the root of muscles. A flat philtrum indicates lip retraction; lip retraction signifies muscle death.
*Ling Shu* states: The Chong and Ren meridians originate in the uterus (bao zhong), serving as the sea of meridians, branching to connect to the lips and mouth. Abundant blood and Qi nourish the skin and warm the flesh; abundant blood alone渗ates into the skin, growing hair. Women have surplus Qi but deficient Blood due to frequent blood loss. Thus, if Chong and Ren do not nourish the lips, beard growth fails. Eunuchs, having removed the sinews and genitalia, injure the Chong meridian; blood drains and does not recover, skin knots internally, lips and mouth are not nourished, so beards do not grow. Those born with "heavenly eunuch" status have innate Yang Qi failure, unable to engage in intercourse, without injury or blood loss, yet lack beards. Why? This is innate insufficiency. Their Chong and Ren are not vigorous, sinews do not form, there is Qi but no Blood, lips and mouth are not nourished, hence no beard. Thus, lips and mouth are not solely governed by the spleen and stomach.
Yawning results from deficiency of middle Qi in the spleen and stomach and mental fatigue. The Classic states: When the Foot-Yangming meridian is disturbed, it causes chills, stretching, and frequent yawning. Yawning occurs when Yang pulls upward and Yin pulls downward, indicating that Essence and Spirit are disconnected, and Yin and Yang do not guard each other.