夫盈虚消息之理，可不默悟其机而保之，则长养化育之道得矣。盖人禀阴阳之气
化，从无形而有形，皆生于虚也。故孕育之道，犹月满则亏，月亏乃盈，岂非生于虚
哉！及至氤氲之气方凝，赖母气以煦之，血以濡之，渐得长养成形。离胞之后，更赖乳
之，血气滋培，肠胃渐充，继以饮食调养，先天无形之气，蓄之于内，后天有形之味，
养之于外，魂魄神志意之五志既全，喜怒忧思悲恐惊之七情便有，迨至养之既极，则男
子内蓄少阴八数之气，女子内蓄少阳七数之气，盛满于中，阴阳气和，精气盈益，始得
生子。总莫非从无形阴阳之虚，而变化有形之实，及长养太极，则有形之实，仍归无形
之虚，能悟其理，凝神保精，则天真长固，得尽天年。《经》所谓∶从欲快志于虚无之
守，故寿命无穷。倘耗真竭精，则不能尽天度之数，而形神早坏矣。（张）陈至理，幸
珍生者保之。
合而言之，烦躁皆热也。析而言之，烦者阳也；躁者阴也。火客于肺则烦，火入于
肾则躁。大抵心火旺则水亏金烁，惟火独炽，故肺肾合而为烦躁。烦为热之轻，躁为
热之重，独烦不躁者多属热，独躁不烦者为虚寒。躁者坐卧躁急，或身体不欲近衣，或
欲坐卧泥水井中，乃无根之虚寒逼使然、为外之假热，实阳气欲亡之候也。热药令服，
其躁自定，误投凉剂，立见倾危。仲景曰∶少阴病，吐利，手足厥冷，烦躁欲死者，吴
茉萸汤主之。盖吐利厥冷，而至于烦躁欲死，肾中之阴气上逆，将成危候，故用吴茱
萸以下其逆气，而用人参姜枣以浓土，则阴气不复上干，此之温经兼用温中矣。仲景又
曰∶少阴病，四逆恶寒而身蜷，脉至不烦而躁者，死。盖四逆恶寒身蜷，更加脉不至，
阳已去矣。阳去故不烦，然尚可施种种回阳之法。若其人复加躁扰，则阴亦垂绝，即欲
回阳，而基址已坏，不能回也。
盈虚消长的规律，怎能不默默体悟其中的机理并加以保养呢？这样就能掌握生长化育的道理了。大概人禀受阴阳之气而化生，从无形到有形，都是生于“虚”的。所以孕育的道理，就像月亮满则亏、月亏乃盈一样，难道不是生于“虚”吗！等到氤氲之气刚刚凝聚时，依赖母气来温暖它，血液来滋润它，逐渐得以生长成形。离开母体之后，更依赖乳汁，气血滋养培育，肠胃逐渐充实，接着以饮食调养，先天的无形之气蓄积在体内，后天的有形之味滋养于体外，魂魄神志意这五种精神要素既然完备，喜怒忧思悲恐惊这七种情绪便产生了。等到养育达到极致，男子体内蓄积少阴八数的气，女子体内蓄积少阳七数的气，盛满于中，阴阳之气调和，精气充盈增益，这才能够生育子女。总而言之，无非是从无形阴阳之“虚”，变化为有形之“实”；等到长养至极点，则有形之“实”，又回归无形之“虚”。能领悟这个道理，凝神保精，那么天真之气长久坚固，得以享尽天年。《内经》所说：“在虚无的境界中顺从欲望、快适心志，所以寿命无穷。”如果耗损真气、竭尽精髓，就不能享尽天年的定数，而形体和精神会过早败坏。（张）陈氏的至理名言，希望珍视生命的人好好保养。
综合来说，烦躁都属于热证。分析来说，烦属于阳；躁属于阴。火邪客居肺脏则出现烦，火邪进入肾脏则出现躁。大抵心火旺盛则肾水亏虚、肺金被灼，只有火独自炽盛，所以肺肾合病表现为烦躁。烦是热的轻症，躁是热的重症。单独烦而不躁的多属热证，单独躁而不烦的属于虚寒证。躁的表现是坐卧不安、急躁，或者身体不想靠近衣物，或者想坐在泥水井中，这是无根的虚寒逼迫所致，表现为体外的假热，实际上是阳气即将亡脱的征候。服用热性药物，其躁动自然安定，误投凉剂，立刻就会陷入危险。张仲景说：“少阴病，呕吐下利，手足厥冷，烦躁得快要死去的，用吴茱萸汤主治。”大概呕吐下利、手足厥冷，以至于烦躁欲死，是肾中的阴气上逆，将要形成危重证候，所以用吴茱萸来降逆气，用人参、生姜、大枣来培补脾胃（厚土），那么阴气就不再向上干犯，这就是温经兼用温中的方法。张仲景又说：“少阴病，四肢厥逆、恶寒且身体蜷缩，脉象摸不到，如果不烦而只躁的，预后不良（死）。”大概四肢厥逆、恶寒身蜷，再加上脉象摸不到，阳气已经离去。因为阳气离去所以不烦，然而还可以施用各种回阳的方法。如果这个人再加上躁扰不安，那么阴气也垂绝了，即使想要回阳，但根基已经毁坏，无法挽回了。
The principle of waxing and waning, increase and decrease, should be silently comprehended and preserved; only then can the way of nourishment and transformation be attained. Generally, humans are endowed with the Qi of Yin and Yang to undergo transformation, moving from formless to formed, all originating from "emptiness" (Xu). Thus, the way of conception is like the moon: when full, it wanes; when waning, it becomes full. Is this not originating from emptiness? When the turbid Qi first condenses, it relies on maternal Qi to warm it and blood to moisten it, gradually growing and taking shape. After leaving the womb, it further relies on milk; Qi and Blood nourish and cultivate, the intestines and stomach gradually fill, followed by dietary regulation. The innate formless Qi is stored within, while the postnatal formed flavors nourish from without. Once the five spirits—Hun, Po, Shen, Zhi, and Yi—are complete, the seven emotions—Joy, Anger, Worry, Thought, Sorrow, Fear, and Fright—arise. When nurturing reaches its peak, males internally store the Qi of the number eight associated with Shaoyin (Lesser Yin), and females internally store the Qi of the number seven associated with Shaoyang (Lesser Yang). When full within, the Qi of Yin and Yang harmonizes, Essence and Qi become abundant, enabling procreation. In summary, everything transforms from the formless emptiness of Yin and Yang into the formed reality. When growth and nurturing reach their extreme, the formed reality returns to formless emptiness. By comprehending this principle, concentrating the spirit and preserving Essence, one's innate truth remains firm and long-lasting, allowing one to fulfill the natural span of life. As stated in the *Classic* (*Jing*): "Abiding in emptiness to satisfy desires and please the will, thus life is infinite." If one exhausts true Qi and depletes Essence, one cannot fulfill the natural limit, and the body and spirit will deteriorate prematurely. (Zhang) Chen’s profound truths are worth cherishing and preserving by those who value life.
In general terms, both Fan (restlessness/irritability) and Zao (agitation/restlessness) belong to Heat syndromes. Analytically speaking, Fan belongs to Yang; Zao belongs to Yin. When Fire lodges in the Lung, Fan occurs; when Fire enters the Kidney, Zao occurs. Generally, if Heart Fire is hyperactive, Water (Kidney) is deficient and Metal (Lung) is scorched, leaving Fire blazing alone. Thus, Lung and Kidney combined manifest as Fan and Zao. Fan is a mild heat condition; Zao is a severe heat condition. Cases with Fan but no Zao mostly belong to Heat; cases with Zao but no Fan belong to Deficient Cold. Zao manifests as sitting or lying down restlessly, or the body desiring not to be near clothing, or desiring to sit in mud or well water. This is caused by rootless Deficient Cold forcing outward false Heat, actually indicating a sign of impending Yang collapse. Administering hot medicines will settle the agitation; mistakenly administering cooling agents will lead to immediate peril. Zhang Zhongjing said: "Shaoyin disease, with vomiting and diarrhea, cold limbs, and severe restlessness bordering on death, is treated with Wu Zhu Yu Tang." Since vomiting, diarrhea, and cold limbs leading to severe restlessness indicate rebellious Yin Qi from the Kidney ascending, threatening a critical state, Wu Zhu Yu is used to descend the rebellious Qi, while Ren Shen, Sheng Jiang, and Da Zao are used to strengthen the Earth (Spleen/Stomach), preventing Yin Qi from harassing upwards. This employs warming the meridians combined with warming the middle. Zhang Zhongjing also said: "Shaoyin disease, with four extremities inverted, aversion to cold, and curling up of the body, where the pulse is absent, and there is no Fan but only Zao, indicates death." Since four extremities inverted, aversion to cold, curling up, and an absent pulse indicate that Yang has departed. Because Yang has departed, there is no Fan, yet various methods to restore Yang can still be applied. However, if the person additionally exhibits agitation (Zao), then Yin is also on the verge of extinction. Even if one wishes to restore Yang, the foundation is already destroyed, making restoration impossible.