五内崩损，涌喷出血斗升，用此止之。花蕊石火锻存性，研如粉，用童便一钟，煎
温调末三钱。甚者五钱，食后服。如男用酒一半，女用醋一半，与小便一处，和药服
之，使瘀血化为黄水，次以后独参散补之。
止血后服此药补之。
大人参（二两） 上水二钟 枣五个煎，不拘时，细细服之，服后宜熟睡一觉，次服诸药除根。
一方
神治血症。用生韭、生藕、鲜荷叶、京墨、侧柏叶、生地各取汁一杯，冲童便服。
其生地、柏叶研烂；以童便和方能得汁。
治齿血不止，以苦竹茹醋浸一宿，含之。
治一切牙痛风热，断出鲜血，以至崩落口臭。大黄米泔浸软切片，生地黄大者，薄
切，二味旋切，各用一二片合定贴所患牙上，一夜即愈，未痊再如前用。
犀角地黄汤
治血积胸中，吐血衄血。
见儿科吐血门。
归脾汤
治思虑伤脾，心多健忘，其血妄行。
见健忘门。
首列丹溪、节斋，专主滋阴降火，以寒凉立论数篇，理浅易窥，以寒治热，似乎平
正，殊不知苦寒入胃，生意潜消焉。望其滋生化育，或禀赋偏阳之人，希可偶合，暂抑
阳光，终非久服调养此其弊也。后列诸贤补水配火及水中补火，调心补肾，扶脾保肺诸
篇，理奥难明，以温除热，补脾保肺养阳生阴，似拙似迂实乃根本，澄源之至要，有得
无失愈远愈佳，此其功也。二者并存，学人细心熟玩，为功为弊一目了然，便知有所趋
向，以理浅者，首揭之，犹易入门而可登堂入室也。
五脏各一，惟肾有二，左藏真水，右为相火，少年之人，嗜欲无节，致伤真阴，相
火尤旺，火寡于畏，自下冲上，自里达表，故名骨蒸痨瘵。其症有二，火冲于上焦者，
发热之中则兼喘嗽痰血，肺痿肺痈等症；火结于下焦者，发热之中则兼淋浊燥结，遗精
盗汗，腹痛惊悸等症。然火与元气，势不两立，一胜则一负。《经》曰∶少火生气，壮
火蚀气。可见，火为元气之贼，火既炽而气伤矣。气伤则不能运化水谷，水谷停留，而
为湿热生虫生积之所由也。治之之法，滋阴降火，是澄其源也。消痰和血取积追虫，是
洁其流也。医者，可不补虚为主，而兼去邪乎。
人之一身，阴常不足，阳常有余，况节欲者少，过欲者多，且夜气宜静，静则神
藏，宵欢纵恣，反扰动之，精血既亏，相火必旺，火旺则阴愈消，而痨瘵咳嗽、咯血、
吐血等症作矣。故宜常补其阴，使与阳齐，则水能制火，水升火降，斯无病矣。故丹溪
先生发明补阴之说，谓专补左尺肾水也。古方滋补药，皆兼补右尺相火，不知左尺原
虚，右尺原旺，若左右平补，依旧火胜于水，只补其左制其右，庶得水火俱平也。右
尺相火，固不可衰。若果相火衰者，方宜补火，但世之人火旺致病者，十居八九，火衰
成疾者，百无二三。且人在年少，肾水正旺，似不必补。然欲心正炽，妄用太过，至
于中年，欲心虽减，然少年斫丧既多，焉得复实？及至老年，天真渐绝，只有孤阳，故
补阴之药，少以至老，并不可缺。丹溪发明先圣之旨，以正千载之讹，其功甚哉！
痨热之症，不尽属阴虚，亦有阳邪入里，传为骨蒸，渐成赢瘦者。故《玄珠》
曰∶五行六气，水特其一耳。一水既亏，岂能胜五火哉？！医不知邪气未除，便用补剂，
邪气得补，遂入经络，至死不悟。夫凉剂能清火养水，热剂能补火燥水，理易明也。惟
无热无积之人，脉微无力，方可补之，必察其胃中左右肾，二火果亏，后用补剂可也。
葛先生曰∶万病莫若痨症，最为难治。耽嗜酒色，耗散真元，呕血吐痰，发热倦
怠，面白颊红，口燥咽干，遗精白浊，盗汗自汗，重则半年而毙，轻则一载而死。滑伯
仁曰∶患痨病者，当治于微病之初，莫治于已病之后。若正气既衰，邪气独盛，服药无
效，针灸无功。节斋曰∶男子二十前后，色饮过度，损伤精血，必生阴虚火动之病，睡
中盗汗，午后发热，哈哈咳嗽，倦怠无力，饮食少进，甚则痰涎带血、咯唾出血，咳
血、吐血、衄血，身热脉沉数，肌肉消瘦，此多痨瘵，最重难治。轻者用药数十服，重
者期以岁年。然须病患坚心定志，绝房室，息妄想，戒恼怒，节饮食，以自培其根，否
则，虽服良药无用也。此病治之于早则易，若到肌肉消烁，沉困着床，尺脉沉取细数则
难为力矣。又忌大服人参，若曾服过多者，亦难治。诚恐阴虚火盛者，气得补愈盛，而
反耗其阴血矣。今制一方，于后凡见潮热盗汗、咳嗽倦息，趁早服之。
川芎 熟地 天冬（去心、皮） 知母（蜜水拌炒，各一钱） 白芍（炒） 当归
白术（各一钱三分） 生地黄（酒浸） 甘草（炙，各五分） 黄柏（蜜水拌炒） 陈皮（各
七分） 干姜（三分，炒紫色） 上锉，用姜水煎，空心温服，随症加减。
以上方论，专主滋阴降火，以寒治热。
凡右尺洪大有力，或性禀偏阳者，借此暂抑阳光。然终非济生之本了。
凡五脏六腑，气血不足为虚，虚甚而脏腑经络有亏为损，故《内经》之论虚痨，惟
是气血两端，毋论劳心劳力，皆能损伤精血，而其房劳更甚者，盖形与神俱劳，而精
与气均损，皆足以渐染成痨也。至巢氏始分五脏之痨，七情之伤，甚而分气、血、肌、
精、筋、骨之六极，又分脑、髓、五房、胞络、骨、血、筋、脉、肝、心、脾、肺、
肾、膀胱、胆、胃、三焦、大小肠、肉肤、皮、气之二十一蒸，《本事方》更分传尸鬼
疰，至于九十九种，其凿空附合，使学人，惑于多歧，用方错杂，宜遵《内经》为式，
第于脾肾分主气血，及以真阴真阳究心，则了然矣。
身中有三∶曰元精、曰元气、曰元神。三者，乃身中之真精真气真脉也。精乃脏腑
之真，非荣血之比，故曰天癸。气为脏腑之大经，为动静之主，故曰神机。脉为天真委
和之大气，《经》谓其名有三，曰命之本，气之神，形之道，其机运升降，皆随气而
动，因血而荣，精气资始，相生不失以养一身，为人之司命，形质之体用也。若精不足
则气失资化，气不足则血失所荣，血不足则气无所附，天真散乱，而病生焉。气虚则恶
寒，血虚则发热，寒热交困，气血愈伤，百病踵至矣。
《灵枢》曰∶两神相搏（阴阳夫妇），合
而成形，当先身生，是谓精。上焦开发，宜五谷味，熏肤充身泽毛，若雾露之溉（溉
灌）是谓气。腠理发泄，汗出溱溱，是谓津。谷入气满，淖泽注于骨，骨属屈伸，泄
泽补益脑髓皮肤润泽，是谓液。中焦受气，取汁变化而赤，是谓血。壅遏营气（约束也
下），令无所避，是谓脉。精脱者耳聋，（肾衰），气脱者目不明，（清阳不升），津脱者，
腠理开，汗大泄（如油如珠者，谓之绝汗）。液脱者，骨属屈伸不利，（筋失所养），色
夭，脑髓消，胫酸，耳数鸣。血脱者，色白，夭然下泽其脉空虚（脉为血府）。
《灵枢》曰∶人之血气精神者，所以奉生而周于性命者也。经脉者，所以行血气，
而营阳阴，濡筋骨，利关节者也。卫气者，所以温分肉，充皮肤，肥腠理，司开阖者
也。志意者，所以御精神，收魂魄，适寒温，和喜怒者也，是故血和则经脉流行，营
覆阴阳，筋骨劲强，关节清利矣。卫气和则分肉解利，皮肤调柔，腠里致密矣。志意和
则精神专直，魂魄不散，悔怒不起，五脏不受邪矣。寒温和则六腑化谷，风痹不作，经
脉通利，肢节得安矣，此人之常平也。五脏者，所以藏精神血气魂魄者也。六腑者，所
以化水谷而行津液者也。
心肺属阳在上，损则色败，肾肝属阴居下，损则形萎。虚证不属于气，即属于血，
五脏六腑莫能外焉，究之独重乎脾肾，肾系先天元阳，脾生后天气血，水为万物之元，
土为万物之母，二脏安和，一身皆治，百疾不生，盖脾具坤柔之土德，实有健运之干
功，土为金母，金乃水源，脾安则土不凌水，水安其位，故脾安则肾安也。肾兼水
火，肾安则水不挟肝上泛而凌土湿，火能益土，蒸腐而化精微，故肾安则脾愈安也。孙
真人云∶补脾不如补肾；许学士云∶补肾不若补脾。两先生深知二脏为生人之本，又知
二脏有相赞之功，故其说似背，其旨实同也。救肾者，必本于阴血，血主需之，血属
阴主下降，虚则上升，当敛而抑，六味丸是也。治脾者必本乎阳气，气主煦之，气为阳
主上升，虚则下陷，当升而举，补中益气汤是也。是补肾理脾，法当兼行矣。然方欲以
甘寒补肾，其人减食。又恐不利于脾，方欲以辛温快脾，其人阴阳，又恐愈耗其水，两
者并冲，而较重脾土，以脾上交于心，下交于肾故也。若肾大虚而势危困者，则于峻补
真水之中，再补真火，则不独肾家之水火和平，而补土之功，亦寓于中矣。
丹溪治阴虚之证，用四物加黄柏、知母，今用之而不效何哉？盖人禀偏阳偏阴之
质原不同，古今浓薄之异复迥别，即丹溪云∶实火可泻，虚火可补，痨症之火虚乎实
乎？焉可泻也？此不过暂抑阳光则可。若久赖以滋阴长养，即偏阳之人，亦不能变天地
阴寒肃杀之气，而为阳和长养也。且阴既虚矣，火必上炎，而归芎气辛味温，非滋虚降
火之药，川芎上窜尤非阴虚阳浮者所宜。生地甘寒，非胃弱痰多者所当。知柏苦寒，虽
似滋阴其实燥而损血，非龙火所宜，且伤胃也。血药常润，且脾伤也。阴惨之药，何能
化育乎？且虚痨之疾百脉空虚，非粘腻之物，不能实也。精血枯涸，非滋润浓味濡
之，不能润也。惟当调心补肾，温养滋补，气血斯长，本元自复，以久取效，始终尤以
脾胃为主。如吐血病，每以脾胃收功，咳嗽症，兼脾肾药为主，去病之功已在于斯，其
发生气血，长养精神，为心肾化源之机者，尤在于是也，故食少不能生化精血，纵加峻
补，不能成功，且见痨症之死，多死于泄泻，泄泻之因，多由于寒凉，诚可痛戒矣。
但有辄以桂附温热为事者，此惟火衰者宜之，倘燥热之人，内无精血者，不堪当此猛
剂，能无助火为害者，故独用热药者，犹釜中无水而进火也。过用寒药者，犹釜下无火
而添水也。非徒无益而反害之。
夫脾为至阴化源之本也。但当甘温，生发胃中元气，而热自除。若以滋阴降火为
事，则既伤胃中生发之气，况虚人气有降无升，秋冬肃杀之气多，而春夏生长之气少，
病既肃杀，而药复肃杀之，能不速其毙乎。况虚人中气脾胃衰弱，自不能渗湿，运化饮
食，致变精微，乃遂其阴火蒸烁，犹水煮为盐，酿成湿热而成痰，不思壮其资生之本，
而偏用清热消痰之剂，则脾愈虚，愈虚愈湿，愈湿而痰愈多，益令胃伤而减食，脾伤
而泄泻，所谓治热未已，而中寒复起矣。
夫阳者气，阴者血，元阳亏败，则阳虚生外寒，寒邪损阳，肺为气主，肺损而下终
于肾，真阴亏败则阴虚生内热，热邪损阴，肾为精本，肾损而上及于肺，故有真阴真阳
之论，精为阴，人之水也。气为阳，人之火也。水中不可无火，无火则阴胜而寒病生，
火中不可无水，无水则阳盛而热病起，水亏者，大补真阴，火虚者，大补元阳。然真阳
之衰败，由于真阴之亏损，故配水配火之功，潜心默会，治痨之法尽矣。
五劳者，五脏之劳，皆因动作勉强，用力过度曰劳。又曰∶受气贪欲则为劳；《经》
云∶劳之成也，男子因精不足，妇女因血不流。夫男女以精血为本，精亏血闭，而劳已
成。然男女皆有精，不必以男精女血为辨，总不外乎五脏之有伤。治者，须当审明伤于
何脏？或阴，或阳，对脏对症而调补之。如饥与食，渴与饮，方能有济。如忧愁思虑，
或曲运神机，则伤心，心伤则脉极，持重远行。或尽力谋虑则伤肝，肝伤则筋极。饮食
劳倦，或意外过虑则伤脾，脾伤则肉极。形寒饮冷，或预事而忧则伤肺，肺伤则气极。
醉以入房，或矜持志节则伤肾，肾伤则骨极，精极者，即脏腑精气衰竭，齿发枯落，
形体皆极也。故有五劳之名，如志劳、心劳、思劳、忧劳、瘦劳是也。六极之谓，如
气极、血极、筋极、骨极、肌极、精极是也。七伤之别，如阴寒阴痿，里急精枯，精
少精清，阴下湿，小便数，临事不举是也。然劳病本不自生，或抑郁成劳，多气成劳，
伤风不醒成劳，男女失配，积想成劳，传染成劳，产怯成劳，所因虽多，未有不因虚弱
劳伤心肾精血耗损而得，精竭血燥，则劳生焉。盖心主血，肾主精，心本热虚则寒，肾
本寒虚则热，肾水既少，岂能反为寒病？《经》云∶足少阴虚，则口苦舌干，足下热
而痛，故治水虚火实而热者，惟宜重浊补阴为主，有专事温热补阳为治者，以为人之阴
中，有水有火，水虚者固多，火衰者，亦不少，未有精已竭而元阳不衰者，故议补阴以
阳为主。况肾本寒，补助实资于温，可以发扬肾气，则阴阳交蒸而精生，虽然贵宜审其
五脏内部严重受损，大量涌喷出血（一斗或一升），使用此方止血。将花蕊石用火烧至存性，研磨成粉，取一杯童子尿，煎温后调服药末三钱。病情严重的服用五钱，饭后服用。如果是男性，用一半酒、一半童子尿；如果是女性，用一半醋、一半童子尿，与药混合服用，使瘀血化为黄水，随后再用独参散进行补益。
止血后服用此药以补益身体。
大人参（二两） 加水两钟，大枣五个，煎汤，不拘时间，细细服用。服药后宜熟睡一觉，之后服用其他药物以除根。
另一方案
神治血症。取生韭菜汁、生藕汁、鲜荷叶汁、京墨汁、侧柏叶汁、生地黄汁各一杯，冲入童子尿服用。其中生地和侧柏叶需研烂，用童子尿调和才能取得汁液。
治疗鼻出血不止。
麦冬、生地黄（各等分） 每次服用一两，水煎服。
治疗各种牙痛风热，导致断出鲜血，甚至牙齿崩落、口臭。大黄用米泔水浸软切片，大生地黄薄切，这两味药现切，各取一二片合在一起贴在患牙上，一夜即可痊愈，未痊愈再如前法使用。
犀角地黄汤
治疗血积胸中，吐血、鼻出血。
见儿科吐血门。
归脾汤
治疗思虑伤脾，心多健忘，血液妄行。
见健忘门。
首先列出丹溪、节斋的观点，专门主张滋阴降火，以寒凉立论数篇，道理浅显容易窥探，以寒治热，似乎平正，却不知道苦寒入胃，生机潜消。希望其滋生化育，或者是禀赋偏阳之人，或许偶然符合，暂时抑制阳光，终究不是久服调养的方法，这是它的弊端。后面列出诸贤补水配火及水中补火，调心补肾，扶脾保肺诸篇，道理深奥难明，以温除热，补脾保肺养阳生阴，看似笨拙迂腐，实乃根本，澄源之至要，只有益处没有害处，越久远越好，这是它的功效。两者并存，学习者细心熟玩，为功为弊一目了然，便知有所趋向，因为道理浅显的，首先揭示它，如同容易入门而可登堂入室。
五脏各一个，只有肾有两个，左边藏真水，右边为相火，少年人，嗜欲无节制，导致损伤真阴，相火尤其旺盛，火缺乏畏惧，自下冲上，自里达表，所以名叫骨蒸痨瘵。其症状有两种，火冲于上焦者，发热之中则兼喘嗽痰血，肺痿肺痈等症状；火结于下焦者，发热之中则兼淋浊燥结，遗精盗汗，腹痛惊悸等症状。然而火与元气，势不两立，一胜则一负。《内经》说：少火生气，壮火蚀气。可见，火是元气的贼寇，火既炽盛而气受伤了。气受伤则不能运化水谷，水谷停留，成为湿热生虫生积的原因。治疗的方法，滋阴降火，是澄清源头。消痰和血取积追虫，是清洁流源。医者，能不补虚为主，而兼去邪乎。
人的身体，阴常不足，阳常有余，况且节制欲望的人少，过度欲望的人多，而且夜气宜静，静则神藏，夜晚欢纵恣，反而扰动它，精血既亏，相火必旺，火旺则阴愈消，而痨瘵咳嗽、咯血、吐血等症状发作了。所以宜常补其阴，使与阳齐，则水能制火，水升火降，这样就没有病了。所以丹溪先生发明补阴之说，谓专门补左尺肾水也。古方滋补药，都兼补右尺相火，不知道左尺原虚，右尺原旺，如果左右平补，依旧火胜于水，只补其左制其右，庶得水火俱平也。右尺相火，固然不可衰。如果确实相火衰者，才适宜补火，但世上的人火旺致病者，十居八九，火衰成疾者，百无二三。且人在年少，肾水正旺，似乎不必补。然而欲心正炽，妄用太过，至于中年，欲心虽减，然而少年斫丧既多，焉得复实？等到老年，天真渐绝，只有孤阳，所以补阴的药，从少到老，并不可缺。丹溪发明先圣之旨，以正千载之讹，他的功劳很大！
痨热的症状，不尽属于阴虚，也有阳邪入里，传为骨蒸，渐成赢瘦者。所以《玄珠》说：五行六气，水特其一耳。一水既亏，岂能胜五火哉？！医生不知道邪气未除，便用补剂，邪气得补，遂入经络，至死不悟。凉剂能清火养水，热剂能补火燥水，道理容易明白。只有无热无积之人，脉微无力，方可补之，必须察其胃中左右肾，二火果亏，后用补剂可以。
葛先生说：万病莫若痨症，最为难治。耽嗜酒色，耗散真元，呕血吐痰，发热倦怠，面白颊红，口燥咽干，遗精白浊，盗汗自汗，重则半年而毙，轻则一载而死。滑伯仁说：患痨病者，当治于微病之初，莫治于已病之后。如果正气既衰，邪气独盛，服药无效，针灸无功。节斋说：男子二十前后，色饮过度，损伤精血，必生阴虚火动之病，睡中盗汗，午后发热，哈哈咳嗽，倦怠无力，饮食少进，甚则痰涎带血、咯唾出血，咳血、吐血、衄血，身热脉沉数，肌肉消瘦，这多是痨瘵，最重难治。轻者用药数十服，重者期以岁年。然而须病患坚心定志，绝房室，息妄想，戒恼怒，节饮食，以自培其根，否则，虽然服良药无用也。此病治之于早则易，如果到肌肉消烁，沉困着床，尺脉沉取细数则难为力矣。又忌大服人参，如果曾服过多者，也难治。诚恐阴虚火盛者，气得补愈盛，而反耗其阴血矣。现在制定一方，在后凡见潮热盗汗、咳嗽倦息，趁早服之。
川芎、熟地、天冬（去心、皮）、知母（蜜水拌炒，各一钱）、白芍（炒）、当归、白术（各一钱三分）、生地黄（酒浸）、甘草（炙，各五分）、黄柏（蜜水拌炒）、陈皮（各七分）、干姜（三分，炒紫色）。上锉，用姜水煎，空心温服，随症加减。
以上方论，专门主张滋阴降火，以寒治热。
凡是右尺洪大有力，或者性禀偏阳者，借此暂时抑制阳光。然而终究不是济生之本了。
凡是五脏六腑，气血不足为虚，虚甚而脏腑经络有亏为损，所以《内经》之论虚痨，只是气血两端，无论劳心劳力，都能损伤精血，而其房劳更甚者，盖形与神俱劳，而精与气均损，都足以渐染成痨也。到了巢氏开始分五脏之痨，七情之伤，甚至分气、血、肌、精、筋、骨之六极，又分脑、髓、五房、胞络、骨、血、筋、脉、肝、心、脾、肺、肾、膀胱、胆、胃、三焦、大小肠、肉肤、皮、气之二十一蒸，《本事方》更分传尸鬼疰，至于九十九种，其凿空附合，使学人，惑于多歧，用方错杂，宜遵《内经》为式，第于脾肾分主气血，及以真阴真阳究心，则了然矣。
身中有三：曰元精、曰元气、曰元神。三者，乃身中之真精真气真脉也。精乃脏腑之真，非荣血之比，所以叫天癸。气为脏腑之大经，为动静之主，所以叫神机。脉为天真委和之大气，《内经》谓其名有三，曰命之本，气之神，形之道，其机运升降，皆随气而动，因血而荣，精气资始，相生不失以养一身，为人之司命，形质之体用也。如果精不足则气失资化，气不足则血失所荣，血不足则气无所附，天真散乱，而病生焉。气虚则恶寒，血虚则发热，寒热交困，气血愈伤，百病踵至矣。
《灵枢》说：两神相搏（阴阳夫妇），合而成形，当先身生，是谓精。上焦开发，宜五谷味，熏肤充身泽毛，若雾露之溉（灌溉）是谓气。腠理发泄，汗出溱溱，是谓津。谷入气满，淖泽注于骨，骨属屈伸，泄泽补益脑髓皮肤润泽，是谓液。中焦受气，取汁变化而赤，是谓血。壅遏营气（约束也下），令无所避，是谓脉。精脱者耳聋，（肾衰），气脱者目不明，（清阳不升），津脱者，腠理开，汗大泄（如油如珠者，谓之绝汗）。液脱者，骨属屈伸不利，（筋失所养），色夭，脑髓消，胫酸，耳数鸣。血脱者，色白，夭然下泽其脉空虚（脉为血府）。
《灵枢》说：人之血气精神者，所以奉生而周于性命者也。经脉者，所以行血气，而营阳阴，濡筋骨，利关节者也。卫气者，所以温分肉，充皮肤，肥腠理，司开阖者也。志意者，所以御精神，收魂魄，适寒温，和喜怒者也，是故血和则经脉流行，营覆阴阳，筋骨劲强，关节清利矣。卫气和则分肉解利，皮肤调柔，腠里致密矣。志意和则精神专直，魂魄不散，悔怒不起，五脏不受邪矣。寒温和则六腑化谷，风痹不作，经脉通利，肢节得安矣，此人之常平也。五脏者，所以藏精神血气魂魄者也。六腑者，所以化水谷而行津液者也。
心肺属阳在上，损则色败，肾肝属阴居下，损则形萎。虚证不属于气，即属于血，五脏六腑莫能外焉，究之独重乎脾肾，肾系先天元阳，脾生后天气血，水为万物之元，土为万物之母，二脏安和，一身皆治，百疾不生，盖脾具坤柔之土德，实有健运之干功，土为金母，金乃水源，脾安则土不凌水，水安其位，所以脾安则肾安也。肾兼水火，肾安则水不挟肝上泛而凌土湿，火能益土，蒸腐而化精微，所以肾安则脾愈安也。孙真人云：补脾不如补肾；许学士云：补肾不若补脾。两先生深知二脏为生人之本，又知二脏有相赞之功，所以说似背，其旨实同也。救肾者，必本于阴血，血主需之，血属阴主下降，虚则上升，当敛而抑，六味丸是也。治脾者必本乎阳气，气主煦之，气为阳主上升，虚则下陷，当升而举，补中益气汤是也。是补肾理脾，法当兼行矣。然而方欲以甘寒补肾，其人减食。又恐不利于脾，方欲以辛温快脾，其人阴阳，又恐愈耗其水，两者并冲，而较重脾土，以脾上交于心，下交于肾故也。如果肾大虚而势危困者，则于峻补真水之中，再补真火，则不独肾家之水火和平，而补土之功，亦寓于中矣。
丹溪治疗阴虚之证，用四物加黄柏、知母，现在用之不效何哉？盖人禀偏阳偏阴之质原不同，古今浓薄之异复迥别，即丹溪云：实火可泻，虚火可补，痨症之火虚乎实乎？焉可泻也？这不过暂时抑制阳光则可。如果久赖以滋阴长养，即使偏阳之人，也不能变天地阴寒肃杀之气，而为阳和长养也。且阴既虚矣，火必上炎，而归芎气辛味温，非滋虚降火之药，川芎上窜尤非阴虚阳浮者所宜。生地甘寒，非胃弱痰多者所当。知柏苦寒，虽似滋阴其实燥而损血，非龙火所宜，且伤胃也。血药常润，且脾伤也。阴惨之药，何能化育乎？且虚痨之疾百脉空虚，非粘腻之物，不能实也。精血枯涸，非滋润浓味濡之，不能润也。惟当调心补肾，温养滋补，气血斯长，本元自复，以久取效，始终尤以脾胃为主。如吐血病，每以脾胃收功，咳嗽症，兼脾肾药为主，去病之功已在于斯，其发生气血，长养精神，为心肾化源之机者，尤在于是也，所以食少不能生化精血，纵使加峻补，不能成功，且见痨症之死，多死于泄泻，泄泻之因，多由于寒凉，诚可痛戒矣。
但是有辄以桂附温热为事者，这惟火衰者宜之，倘燥热之人，内无精血者，不堪当此猛剂，能无助火为害者，所以独用热药者，犹釜中无水而进火也。过用寒药者，犹釜下无火而添水也。非徒无益而反害之。
夫脾为至阴化源之本也。但当甘温，生发胃中元气，而热自除。如果以滋阴降火为事，则既伤胃中生发之气，何况虚人气有降无升，秋冬肃杀之气多，而春夏生长之气少，病既肃杀，而药复肃杀之，能不速其毙乎。何况虚人中气脾胃衰弱，自不能渗湿，运化饮食，致变精微，乃遂其阴火蒸烁，犹水煮为盐，酿成湿热而成痰，不思壮其资生之本，而偏用清热消痰之剂，则脾愈虚，愈虚愈湿，愈湿而痰愈多，益令胃伤而减食，脾伤而泄泻，所谓治热未已，而中寒复起矣。
夫阳者气，阴者血，元阳亏败，则阳虚生外寒，寒邪损阳，肺为气主，肺损而下终于肾，真阴亏败则阴虚生内热，热邪损阴，肾为精本，肾损而上及于肺，所以有真阴真阳之论，精为阴，人之水也。气为阳，人之火也。水中不可无火，无火则阴胜而寒病生，火中不可无水，无水则阳盛而热病起，水亏者，大补真阴，火虚者，大补元阳。然而真阳之衰败，由于真阴之亏损，所以配水配火之功，潜心默会，治痨之法尽矣。
五劳者，五脏之劳，皆因动作勉强，用力过度曰劳。又说：受气贪欲则为劳；《内经》云：劳之成也，男子因精不足，妇女因血不流。男女以精血为本，精亏血闭，而劳已成。然而男女皆有精，不必以男精女血为辨，总不外乎五脏之有伤。治者，须当审明伤于何脏？或阴，或阳，对脏对症而调补之。如饥与食，渴与饮，方能有济。如忧愁思虑，或曲运神机，则伤心，心伤则脉极，持重远行。或尽力谋虑则伤肝，肝伤则筋极。饮食劳倦，或意外过虑则伤脾，脾伤则肉极。形寒饮冷，或预事而忧则伤肺，肺伤则气极。醉以入房，或矜持志节则伤肾，肾伤则骨极，精极者，即脏腑精气衰竭，齿发枯落，形体皆极也。所以有五劳之名，如志劳、心劳、思劳、忧劳、瘦劳是也。六极之谓，如气极、血极、筋极、骨极、肌极、精极是也。七伤之别，如阴寒阴痿，里急精枯，精少精清，阴下湿，小便数，临事不举是也。然而劳病本不自生，或抑郁成劳，多气成劳，伤风不醒成劳，男女失配，积想成劳，传染成劳，产怯成劳，所因虽多，未有不因虚弱劳伤心肾精血耗损而得，精竭血燥，则劳生焉。盖心主血，肾主精，心本热虚则寒，肾本寒虚则热，肾水既少，岂能反为寒病？《内经》云：足少阴虚，则口苦舌干，足下热而痛，所以治水虚火实而热者，惟宜重浊补阴为主，有专事温热补阳为治者，以为人之阴中，有水有火，水虚者固多，火衰者，亦不少，未有精已竭而元阳不衰者，所以议补阴以阳为主。何况肾本寒，补助实资于温，可以发扬肾气，则阴阳交蒸而精生，虽然贵宜审其
Five internal organs suffer severe damage, with blood gushing out in large quantities (one dou or one sheng); use this prescription to stop the bleeding. Calcinate Huarui Shi (Pyritum) until it retains its properties, grind it into powder, take one cup of Tongbian (Child's Urine), warm it by decoction, and mix with three qian of the powder for oral administration. For severe cases, take five qian, administered after meals. For males, use half wine and half Tongbian; for females, use half vinegar and half Tongbian, mixed with the medicine for oral administration, so that the blood stasis transforms into yellow fluid, followed by supplementation with Dushen San (Single Ginseng Powder).
After stopping the bleeding, administer this medicine for tonification.
Daren Shen (Large Ren Shen / Panax Ginseng Radix et Rhizoma, two liang) Add two zhong of water and five dates, decoct, drink slowly at any time. After taking the medicine, it is advisable to have a sound sleep, then take other medicines to eradicate the root cause.
Another prescription
Shenzhi Xuezheng (Spiritually Governing Blood Disorders). Take juice from raw Chinese chive (Allium tuberosum), raw lotus root (Nelumbinis Rhizoma), fresh lotus leaf (Nelumbinis Folium), Jingmo (Beijing Ink), Cebaiye (Platycladi Cacumen), and Shengdihuang (Rehmanniae Radix), each obtaining one cup of juice, mix with Tongbian (Child's Urine) for oral administration. The Shengdihuang (Rehmanniae Radix) and Cebaiye (Platycladi Cacumen) should be ground thoroughly; mixing with Tongbian allows the juice to be extracted.
Treat persistent epistaxis (nosebleed).
Maidong (Ophiopogonis Radix) and Shengdihuang (Rehmanniae Radix) in equal parts. Take one liang per dose, decoct in water and drink.
Treat persistent gingival bleeding. Soak Kuzhuru (Bambusae Caulis in Taeniae) in vinegar overnight and hold it in the mouth.
Treat various dental wind-heat conditions causing fresh blood to flow, leading to tooth loss and bad breath. Slice Dahuang (Rhei Radix et Rhizoma) softened in rice wash water, thinly slice large Shengdihuang (Rehmanniae Radix). Cut both fresh, take one or two slices of each, apply together to the affected tooth overnight; it will heal in one night. If not fully healed, repeat as before.
Xijiao Dihuang Tang (Rhino Horn and Rehmannia Decoction)
Treat blood accumulation in the chest, hematemesis (vomiting blood), and epistaxis.
See Pediatrics section on Hematemesis.
Guipi Tang (Restore the Spleen Decoction)
Treat spleen injury due to overthinking, frequent forgetfulness of the heart, and reckless blood movement.
See Forgetfulness section.
First, the views of Danxi (Zhu Zhenheng) and Jiezhai are listed, specifically advocating Yin-nourishing and fire-descending, establishing theories based on cold-cooling substances over several chapters. The principles are shallow and easy to grasp; treating heat with cold seems balanced, but one does not realize that bitter-cold entering the stomach secretly dissipates vital energy. Hoping for nourishment and generation, or for those with a constitution leaning towards Yang, occasional compliance may occur, temporarily suppressing the "sunlight" (Yang), but it is ultimately not suitable for long-term regulation; this is its drawback. Later, chapters by various sages on supplementing water to match fire, supplementing fire within water, regulating heart and kidney, supporting spleen and protecting lung are listed. Their principles are profound and difficult to understand; removing heat with warmth, supplementing spleen and lung, nurturing Yang to generate Yin, seem clumsy and pedantic, yet they address the root, being essential for clarifying the source, offering benefits without harm, becoming better the longer they are used; this is their merit. Both coexist; students who study them carefully will clearly see the merits and drawbacks, knowing which path to follow. Since the principles are shallow, presenting them first is like an easy entry to eventually master advanced knowledge.
The five zang organs are each single, except the kidneys which are paired; the left stores True Water, and the right houses Ministerial Fire. Young people with unregulated desires injure True Yin, causing Ministerial Fire to become particularly vigorous. Fire lacking restraint rushes upward from below and outward from within, hence named "Bone-stealing Consumption" (Guzheng Laozai). Its symptoms are twofold: when fire rushes to the Upper Jiao, fever is accompanied by wheezing, coughing, expectoration of blood, Lung痿 (Lung Atrophy), and Lung Abscess; when fire knots in the Lower Jiao, fever is accompanied by strangury, turbidity, dryness and constipation, spermatorrhea, night sweats, abdominal pain, and palpitations. However, Fire and Yuan Qi (Original Energy) cannot coexist; when one wins, the other loses. The Classic says: "Lesser Fire generates Qi, Greater Fire consumes Qi." Thus, Fire is the thief of Yuan Qi; when Fire blazes, Qi is injured. When Qi is injured, it cannot transform and transport food and fluids; stagnation of food and fluids becomes the cause of damp-heat generating parasites and accumulations. The treatment method involves nourishing Yin and descending Fire to clarify the source, and resolving phlegm, harmonizing blood, eliminating accumulations, and expelling parasites to cleanse the flow. Can physicians neglect tonifying deficiency while also dispelling pathogens?
In the human body, Yin is often insufficient, and Yang is often excessive. Moreover, few regulate desires, while many indulge them. Night Qi should be quiet; quietness preserves the Spirit. Nocturnal indulgence disturbs this, causing Yin and Blood to deplete and Ministerial Fire to flourish. Flourishing Fire further consumes Yin, leading to Consumption, coughing, hemoptysis, and hematemesis. Therefore, one should constantly nourish Yin to balance Yang, allowing Water to control Fire, Water to ascend, and Fire to descend, thus preventing disease. Thus, Mr. Danxi elucidated the theory of Nourishing Yin, stating it specifically targets the Kidney Water of the Left Chi pulse position. Ancient tonic prescriptions all supplemented the Ministerial Fire of the Right Chi pulse position, unaware that the Left Chi was originally deficient and the Right Chi originally hyperactive. If both are supplemented equally, Fire still surpasses Water; only by supplementing the Left to restrain the Right can Water and Fire achieve balance. Ministerial Fire in the Right Chi should indeed not decline. Only if Ministerial Fire is truly deficient should Fire be supplemented. However, nine or ten out of ten people in the world suffer diseases from Hyperactive Fire, while less than two or three out of a hundred suffer from Deficient Fire. Although young people have robust Kidney Water and seemingly do not need supplementation, excessive desire depletes it. By middle age, although desires decrease, much was squandered in youth, making recovery impossible. In old age, innate vitality gradually fades, leaving only solitary Yang. Thus, Yin-nourishing medicines are indispensable from youth to old age. Danxi elucidated the intent of the Sages, correcting millennium-old errors; his merit is great!
Consumption-heat symptoms do not exclusively belong to Yin deficiency; there are also cases where Yang pathogens enter the interior, transforming into Bone-stealing, gradually leading to emaciation. Thus, *Xuanzhu* states: "Among the Five Elements and Six Qi, Water is just one. Once Water is deficient, how can it overcome Five Fires?" Physicians who do not know that pathogens remain and immediately use tonics allow pathogens to benefit from tonification, entering meridians until death without realization. Cooling agents clear Fire and nourish Water; heating agents tonify Fire and desiccate Water; the principle is easy to understand. Only those without Heat or Accumulation, with faint and weak pulses, can be tonified. One must examine the Stomach and the Left and Right Kidneys; only if both Fires are truly deficient should tonics be used later.
Mr. Ge said: "Among all diseases, none are harder to treat than Consumption. Indulgence in alcohol and lust dissipates True Yuan, causing vomiting blood and phlegm, fever and fatigue, pale face with red cheeks, dry mouth and throat, spermatorrhea and white turbidity, night sweats and spontaneous sweating. Severe cases die within half a year; mild cases within a year." Hua Bolin (Bo Ren) said: "Patients with Consumption should be treated at the onset of minor illness, not after the disease has established. If Healthy Qi declines and Pathogenic Qi dominates, medicine fails and acupuncture is ineffective." Jiezhai said: "Around age twenty, men who indulge in sex and drink damage Essence and Blood, inevitably developing Yin-deficiency with Fire-hyperactivity. Symptoms include night sweats during sleep, afternoon fever, hacking cough, fatigue and weakness, reduced appetite, and in severe cases, blood-streaked saliva, hemoptysis, hematemesis, epistaxis, body heat with deep and rapid pulse, and muscle emaciation. These are mostly Consumption, the heaviest and hardest to treat. Mild cases require dozens of doses; severe cases take years. However, patients must firm their minds, abstain from sexual intercourse, cease delusions, avoid anger, and regulate diet to cultivate their root. Otherwise, even good medicine is useless. This disease is easy to treat if addressed early; once muscles waste away and the patient is bedridden with a fine, rapid pulse upon deep palpation of the Chi position, it is difficult to help. Also, avoid large doses of Ren Shen (Ginseng); if previously taken in excess, it is also hard to treat. Indeed, fearing that in Yin-deficiency with Fire-excess, Qi tonification makes Qi more abundant, thereby consuming Yin and Blood further. Now I formulate a prescription: for tidal fever, night sweats, cough, and fatigue, take it early.
Chuanxiong (Ligustici Chuanxiong Rhizoma), Shudi (Prepared Rehmanniae Radix), Tiandong (Asparagi Radix, remove heart and skin), Zhimu (Anemarrhenae Rhizoma, stir-fried with honey water, each 1 qian), Baishao (Paeoniae Radix Alba, stir-fried), Danggui (Angelicae Sinensis Radix), Baizhu (Atractylodis Macrocephalae Rhizoma, each 1.3 qian), Shengdihuang (Fresh Rehmanniae Radix, soaked in wine), Gancao (Licorice Root, honey-fried, each 0.5 qian), Huangbai (Phellodendri Cortex, stir-fried with honey water), Chenpi (Citri Reticulatae Pericarpium, each 0.7 qian), Ganjiang (Zingiberis Rhizoma, 0.3 qian, stir-fried until purple). Coarsely crush, decoct in ginger water, take warm on an empty stomach, modify according to symptoms.
The above prescriptions and theories specifically advocate Nourishing Yin and Descending Fire, using Cold to treat Heat.
For those with a full, large, and forceful Right Chi pulse, or those with a Yang-leaning constitution, this can temporarily suppress "Sunlight" (Hyperactive Yang). However, it is ultimately not the foundation for sustaining life.
When Qi and Blood of the five zang and six fu organs are insufficient, it is Deficiency; when Deficiency is severe and zang-fu meridines are impaired, it is Damage. Thus, the *Neijing*'s discussion on Deficiency-Consumption focuses only on Qi and Blood. Whether mental or physical labor, all can damage Essence and Blood, with sexual exhaustion being the most severe. Since form and spirit are both exhausted, Essence and Qi are equally damaged, all sufficient to gradually develop Consumption. Starting with Chao Yuanfang, Consumption of the five zang was distinguished, injuries of the seven emotions were analyzed, and even the Six Extremities of Qi, Blood, Muscle, Essence, Tendon, and Bone were divided. Furthermore, Twenty-One Steams of Brain, Marrow, Five Chambers, Bao Luo, Bone, Blood, Tendon, Vessel, Liver, Heart, Spleen, Lung, Kidney, Bladder, Gallbladder, Stomach, Triple Burner, Large and Small Intestines, Flesh/Skin, Skin, and Qi were categorized. *Ben Shi Fang* further divided Transmitted Corpse and Ghost Pestilence into ninety-nine types. These arbitrary associations confuse students with diverse options and mixed prescriptions. It is advisable to follow the *Neijing* as a model, focusing on the Spleen and Kidney governing Qi and Blood, and investigating True Yin and True Yang, then clarity will be achieved.
There are three treasures in the body: Yuanjing (Primordial Essence), Yuanqi (Primordial Qi), and Yuanshen (Primordial Spirit). These are the true Essence, Qi, and Vessels of the body. Essence is the truth of the zang-fu, not comparable to Ying-Blood, hence called Tiangui (Heavenly Fluid). Qi is the great meridian of the zang-fu, the master of motion and stillness, hence called Shenji (Spirit Mechanism). Vessel is the great Qi of Tianzhen harmony. The *Classic* states its name has three aspects: Root of Life, Spirit of Qi, and Way of Form. Its mechanism of movement and descent/ascent follows Qi, nourished by Blood. Essence and Qi originate mutually, never losing their nourishment of the whole body, serving as the governor of humans, the substance and function of form. If Essence is insufficient, Qi loses its transformation basis; if Qi is insufficient, Blood loses its nourishment; if Blood is insufficient, Qi has no attachment. Tianzhen scatters, and disease arises. Qi deficiency causes aversion to cold; Blood deficiency causes fever. Cold and heat entrap each other, injuring Qi and Blood further, leading to hundreds of diseases.
*Ling Shu* says: "Two spirits interact (Yin and Yang couple), combining to form shape, born before the body, this is called Essence." The Upper Jiao opens and develops, distributing the flavors of grains, steaming the skin, filling the body, and moistening hair, like mist and dew irrigation; this is called Qi. Pores open and sweat flows profusely; this is called Jin (Thin Fluids). Grain enters, Qi fills, moist essence pours into bones, aiding flexion and extension, nourishing brain marrow and moistening skin; this is called Ye (Thick Fluids). The Middle Jiao receives Qi, extracts juice, changes it to red; this is called Blood. Restraining Ying-Qi (constraining downwards), preventing escape; this is called Mai (Vessel). Essence depletion causes deafness (Kidney decline). Qi depletion causes unclear vision (Clear Yang does not ascend). Jin depletion causes open pores and profuse sweating (like oil or pearls, called Absolute Sweat). Ye depletion causes difficulty in bone flexion/extension (Tendons lose nourishment), dull complexion, brain marrow consumption, leg soreness, and frequent tinnitus. Blood depletion causes pale complexion, dull luster, empty vessels (Vessels are the house of Blood).
*Ling Shu* says: "Human Qi, Blood, and Spirit sustain life and complete destiny. Meridians transport Qi and Blood, circulate Yin and Yang, moisten tendons and bones, and facilitate joints. Wei-Qi warms flesh, fills skin, plumps pores, and controls opening/closing. Will and Intent govern spirit, gather soul/hun, adapt to cold/warmth, and harmonize joy/anger. Thus, harmonious Blood allows meridians to flow, nourish Yin/Yang, strengthen tendons/bones, and clear joints. Harmonious Wei-Qi relaxes flesh, softens skin, and tightens pores. Harmonious Will/Intent keeps spirit focused, prevents soul scattering, eliminates regret/anger, and protects zang-organs from pathogens. Harmonious Cold/Warmth allows six fu organs to transform grain, prevents wind-bi, clears meridians, and ensures limb peace; this is normal health. Five zang store spirit, Qi, Blood, Hun, and Po. Six fu transform water/grain and transport fluids."
Heart and Lungs belong to Yang, located above; damage causes facial discoloration. Liver and Kidneys belong to Yin, located below; damage causes physical withering. Deficiency syndromes belong either to Qi or Blood; the five zang and six fu cannot escape this. Ultimately, emphasis is placed solely on Spleen and Kidney. Kidney relates to congenital Yuan Yang; Spleen generates postnatal Qi and Blood. Water is the origin of all things; Earth is the mother of all things. If these two organs are harmonious, the whole body is regulated, and hundred diseases do not arise. Spleen possesses Kun-soft Earth virtue and Qian-strong transport function. Earth is Metal's mother; Metal is Water's source. If Spleen is safe, Earth does not overwhelm Water; Water stays in place, so Spleen safety ensures Kidney safety. Kidney combines Water and Fire. If Kidney is safe, Water does not carry Liver upward to overwhelm Earth-dampness; Fire benefits Earth, steaming and rotting to transform essence. So Kidney safety ensures greater Spleen safety. Sun Simiao said: "Tonifying Spleen is not as good as Tonifying Kidney." Xu Dachun said: "Tonifying Kidney is not as good as Tonifying Spleen." Both masters deeply understood these two organs as the root of life and their mutual assistance. Though their statements seem contradictory, their intent is identical. To save the Kidney, one must base it on Yin-Blood. Blood requires nourishment; Blood belongs to Yin, governing descent. Deficiency causes ascent, requiring收敛 (astringency) and suppression; Liuwei Wan (Six-Ingredient Pill with Rehmannia) is used. To treat the Spleen, one must base it on Yang Qi. Qi provides warmth; Qi belongs to Yang, governing ascent. Deficiency causes sinking, requiring lifting and raising; Buzhong Yiqi Tang (Center-Supplementing Qi-Boosting Decoction) is used. Thus, Tonifying Kidney and Regulating Spleen methods should be combined. However, if one uses Sweet-Cold to tonify Kidney, the patient may lose appetite, harming Spleen. If one uses Acrid-Warm to invigorate Spleen, it may consume Yin/Water, harming Yin/Yang. Both conflict, placing burden on Spleen Earth, as Spleen connects upward to Heart and downward to Kidney. If Kidney is severely deficient and critical, supplement True Fire amidst峻补 (vigorous tonification) of True Water, not only balancing Kidney Water/Fire, but also embedding Spleen-tonifying merit.
Danxi treated Yin-deficiency syndromes using Siwu Tang plus Huangbai and Zhimu. Why is it ineffective now? Human constitutions vary in Yin/Yang bias, and ancient/modern dietary richness differs greatly. Even Danxi said: "Excess Fire can be purged, Deficient Fire can be tonified." Is Consumption Fire Excess or Deficient? How can it be purged? This merely temporarily suppresses "Sunlight." Relying long-term on Yin-nourishing growth cannot change Heaven/Earth's Yin-cold killing Qi into Yang-warm growing Qi for even Yang-biased individuals. Since Yin is deficient, Fire must flare upward. Guixin (Angelica & Chuanxiong) is acrid and warm, not a drug for nourishing deficiency and descending Fire; Chuanxiong's ascending nature is unsuitable for Yin-deficiency with floating Yang. Shengdi is sweet and cold, unsuitable for weak Stomach with much phlegm. Zhimu and Huangbai are bitter and cold; though seeming to nourish Yin, they are actually drying and damaging Blood, unsuitable for Dragon Fire, and injure Stomach. Blood medicines are usually moistening, yet here they injure Spleen. How can Yin-chilling drugs promote generation? Consumption disease empties hundred vessels; non-sticky substances cannot fill them. Withered Essence/Blood requires rich, moist flavors to lubricate. One must regulate Heart and tonify Kidney, warm-nourish and tonify, so Qi/Blood grow and Yuan Yuan recovers, achieving effect over time. Ultimately, focus remains on Spleen/Stomach. Hematemesis often concludes with Spleen/Stomach treatment; cough syndrome combines Spleen/Kidney herbs. Removing disease relies on this. Generating Qi/Blood, nourishing spirit, and acting as the source mechanism for Heart/Kidney transformation especially depends on this. Thus, poor appetite prevents Qi/Blood generation; even strong tonics fail. Death from Consumption often results from diarrhea, caused by cold-cooling drugs; this is truly a painful warning.
However, those who insist on Gui Fu (Cinnamon Twig and Aconite) warming treatments suit only Fire-deficiency. Dry-heat individuals lacking internal Essence/Blood cannot withstand such fierce agents,助火 (assisting Fire) causing harm. Using only hot medicine is like adding fire to a pot without water. Overusing cold medicine is like adding water to a pot without fire. Not only useless, but harmful.
Spleen is the root of extreme Yin and transformation source. It should only use Sweet-Warm to generate Stomach Yuan Qi, removing Heat naturally. Insisting on Yin-nourishing and Fire-descending injures Stomach's generating Qi. Moreover, deficient Qi descends without ascending; Autumn/Winter killing Qi is abundant, Spring/Summer growing Qi is scarce. Disease is already killing; medicine adds killing Qi, hastening death. Deficient people have weak Middle Qi/Spleen-Stomach, unable to drain dampness or transform food/drink into essence, leading to Yin-Fire steaming, like boiling water into salt, brewing damp-heat into phlegm. Not strengthening the source of nutrition, but using clearing-heat and resolving-phlegm agents makes Spleen more deficient, dampness increases, phlegm multiplies, injuring Stomach (reducing appetite) and Spleen (causing diarrhea). Treating Heat fails, while Middle Cold arises.
Yang is Qi, Yin is Blood. Yuan Yang deficiency leads to Yang-deficiency external cold; Cold pathogen damages Yang. Lung governs Qi; Lung damage ends in Kidney. True Yin deficiency leads to Yin-deficiency internal heat; Heat pathogen damages Yin. Kidney is root of Essence; Kidney damage reaches Lung. Hence the theory of True Yin and True Yang. Essence is Yin, Human Water. Qi is Yang, Human Fire. Water cannot lack Fire; without Fire, Yin dominates and Cold disease arises. Fire cannot lack Water; without Water, Yang dominates and Heat disease arises. Water deficiency requires major tonification of True Yin; Fire deficiency requires major tonification of Yuan Yang. However, True Yang decline stems from True Yin loss. Thus, mastering Water-Fire matching through silent contemplation exhausts Consumption treatment methods.
Wu Lao (Five Labors) refers to labor of the five zang, caused by forced movement and excessive effort. Also: receiving Qi through greed/lust is Labor. *Classic* says: Labor forms because men lack Essence, women lack Blood flow. Men and women base on Essence/Blood; Essence depletion and Blood closure constitute Labor. However, both genders have Essence; distinction by male Essence/female Blood is unnecessary. Total involvement of five zang injury. Treatment must determine which zang is injured, Yin or Yang, adjusting and tonifying against zang and symptom. Like hunger/eating, thirst/drinking, only then effective. Worry/thought or complex mental operation injures Heart; Heart injury causes Pulse extremity. Carrying heavy weights/long travel injures Liver; Liver injury causes Tendon extremity. Diet/labor fatigue or unexpected worry injures Spleen; Spleen injury causes Muscle extremity. Cold form/cold drink or pre-event worry injures Lung; Lung injury causes Qi extremity. Intercourse while drunk or rigid moral holding injures Kidney; Kidney injury causes Bone extremity. Jing extremity is zang-fu Essence/Qi衰竭 (exhaustion), withered teeth/hair, total body extremity. Hence names Wu Lao: Zhi Lao (Will Labor), Xin Lao (Heart Labor), Si Lao (Thought Labor), You Lao (Worry Labor), Shou Lao (Emaciation Labor). Liu Ji (Six Extremities): Qi Ji, Xue Ji, Jin Ji, Gu Ji, Ji Ji (Muscle), Jing Ji. Qi Shang (Seven Injuries): Yin cold/impotence, interior urgency/Essence dryness, scant/clear Essence, Yin dampness, frequent urination, inability to perform. Labor disease does not arise spontaneously; depression causes Labor, excessive Qi causes Labor, unresolved wind-cold causes Labor, mismatched男女 (men/women) causes Labor, accumulated thought causes Labor, infectious causes Labor, postpartum weakness causes Labor. Causes vary, but all stem from weakness, labor injuring Heart/Kidney, Essence/Blood depletion. Essence exhaustion and Blood dryness generate Labor. Heart governs Blood, Kidney governs Essence. Heart is originally Heat, deficiency becomes Cold; Kidney is originally Cold, deficiency becomes Heat. With little Kidney Water, how can it reverse to Cold disease? *Classic* says: Foot Shaoyin deficiency causes bitter taste, dry tongue, hot/painful soles. Thus, treating Water-deficiency with Fire-excess Heat, heavy/turbid Yin-tonification is primary. Those specializing in Warm-Hot Yang-tonification believe Humans contain Water and Fire in Yin; Water deficiency is common, Fire deficiency is not rare. None exist where Essence is exhausted but Yuan Yang is not declined. Thus, discussing Yin-tonification prioritizes Yang. Moreover, Kidney is originally Cold; assistance relies on Warmth to promote Kidney Qi, allowing Yin/Yang interaction to generate Essence. Although crucial to examine...