虚痨病 从何起 咳嗽、吐血、五心烦热、目花、耳鸣、口烂、鼻干、气急、食不知味
、羸瘦、惊悸、梦遗、往来寒热、怠惰、嗜卧、疲倦、骨蒸、不寐、女子不月等症，皆成痨病。
七情伤 上损是 扁鹊谓损其阳自上而下，一损肺、二损心、三损胃，过于胃则不可
治。其说本于《内经》∶二阳之病发心脾，有不得隐曲，为女子不月。按心脾上也，至
不得隐曲，女子不月，则上极而下矣。
归脾汤 二阳旨 即《内经》二阳之病发心脾之旨也。此方为养神法，六味丸为补精法
，高鼓峰并用之。
下损由 房帏迩 扁鹊谓损其阴自下而上，一损肾、二损肝、三损脾，过于脾则不可
治。其说本于《内经》∶五脏主藏精也，不可伤，伤则失守而无气，无气则死矣。按精生
于五脏而统司于肾，如色欲过度，则积伤而下损；至于失守无气，则下极而上矣。
伤元阳 亏肾水 肾气，即元阳也。元阳伤，为困倦、食少、便溏、腰痛、阳痿等症。
肾水，即元阴也。元阴亏，为蒸热、咳嗽、吐血、便血、遗精、喉痛、口疮、齿牙浮动等症。
肾水亏 六味拟 六味地黄丸为补肾水之主方，景岳左归饮、左归丸亦妙。推之三才汤
、八仙长寿丸、都气丸、天王补心丹，皆可因症互服。
元阳伤 八味使 崔氏肾气丸，后人为八味地黄丸。立方之意，原为暖肾逐水，非补养
元气。明·薛立斋及赵养葵始用以温补命火，时医遂奉为温补肾命之主方。景岳右归饮、右
归丸皆本诸此。如火未大衰者，以还少丹代之；阳虚极者宜近效白术汤。
各医书 伎止此 苦寒败胃及辛热耗阴，固无论已。即六味、归脾，何尝非流俗之套法。
甘药调 回生理 扁鹊云∶针药莫治者，调以甘药。仲景因之。喻嘉言曰∶寿命之本
，积精自刚；然精生于谷，谷入少则不能生血，血少则不能化精。《内经》云∶精不足者，
补之以味。味者，五谷之味也，补以味而节其劳，则积贮渐富，大命不倾也。
建中汤 金匮轨 小建中汤及加黄 、加人参、加当归、加白术等汤，皆急建其中气，
俾饮食增而津液旺，以至充血生精，而复其真阴之不足。但用稼穑作甘之本味，而酸辛苦咸
在所不用，盖舍此别无良法也。按炙甘草汤即此汤化为润剂，喻氏清燥汤即此汤化为凉剂。
薯蓣丸 风气弭 《金匮》薯蓣丸。自注云∶治虚痨诸不足，风气百疾。
虫丸 干血已 《金匮》大黄 虫丸。自注∶治五痨诸伤，内有干血，肌肤甲错。
二神方 能起死 尤在泾云∶风气不去，则足以贼正气而生长不荣，以薯蓣丸为要方。
干血不去，则足以留新血而灌溉不周，以 虫丸为上剂。今之医辈，能梦见此二方否?
虚劳病，是从哪里引起的？咳嗽、吐血、五心烦热（手心、脚心及心胸烦热）、眼花、耳鸣、口腔溃烂、鼻腔干燥、气短急促、饮食无味、身体消瘦、惊恐心悸、梦中遗精、寒热往来（忽冷忽热）、倦怠懒惰、嗜睡、疲倦乏力、骨蒸潮热（感觉热量从骨头里透发出来）、失眠、女子月经闭止等症状，都形成了痨病。
七情（喜、怒、忧、思、悲、恐、惊）内伤，导致上损（病变从上焦开始）。扁鹊说，损伤阳气是从上往下发展的：一损肺、二损心、三损胃，如果损伤超过胃部，就不可治疗了。这种说法源于《黄帝内经》：“二阳之病发心脾”，如果有难以启齿的隐曲之事，会导致女子月经闭止。按道理，心和脾属于上部，但到了“不得隐曲”、“女子不月”的地步，则是上极而影响到下焦了。
归脾汤，体现了“二阳之旨”。即《黄帝内经》中“二阳之病发心脾”的宗旨。这个方子是养神的治法，六味地黄丸是补精的治法，高鼓峰将两者并用。
下损由房事过度引起。扁鹊说，损伤阴气是从下往上发展的：一损肾、二损肝、三损脾，如果损伤超过脾脏，就不可治疗了。这种说法源于《黄帝内经》：“五脏主藏精也，不可伤，伤则失守而无气，无气则死矣。”按道理，精气生于五脏但统摄于肾，如果色欲过度，就会积久受伤而导致下损；至于失守无气，则是下极而影响到上焦了。
损伤元阳，亏损肾水。肾气，就是元阳。元阳受损，会出现困倦、食少、大便溏薄、腰痛、阳痿等症状。肾水，就是元阴。元阴亏损，会出现蒸热、咳嗽、吐血、便血、遗精、喉痛、口疮、牙齿松动等症状。
肾水亏，用六味地黄丸拟制。六味地黄丸是补肾水的主要方剂，张景岳的左归饮、左归丸也很妙。推广开来，还有三才汤、八仙长寿丸、都气丸、天王补心丹，都可以根据症状互相服用。
元阳伤，用八味地黄丸。崔氏肾气丸，后人称为八味地黄丸。立方的本意，原本是为了暖肾逐水，并非补养元气。明代薛立斋和赵养葵开始用它来温补命门之火，当时的医生于是奉为温补肾命的 utama 方剂。张景岳的右归饮、右归丸都基于此方。如果火衰不严重的，用还少丹替代；阳虚极度的，适宜用近效白术汤。
各医书，伎俩仅止于此。苦寒败坏胃气以及辛热耗伤阴液，固然是不用说。即使是六味地黄丸、归脾汤，何尝不是流俗的套路方法。
用甘药调理，恢复生机。扁鹊说：针药不能治疗的，用甘药调理。张仲景沿用了这一观点。喻嘉言说：生命的根本，在于积精自刚；然而精气生于谷气，谷气摄入少就不能生血，血少就不能化精。《黄帝内经》说：精气不足的，用厚味来补益。所谓味，就是五谷的味道，用味道来补益并节制劳累，那么积蓄逐渐丰富，生命就不会倾覆。
小建中汤，遵循《金匮要略》的规范。小建中汤以及加黄芪、加人参、加当归、加白术等汤剂，都是急于建立中气，使得饮食增加而津液旺盛，以至于充血生精，从而恢复真阴的不足。只使用稼穑作甘的本味，而酸、苦、辛、咸在所不用，除了这个方法别无良法。按：炙甘草汤就是这个汤剂化为润剂，喻氏清燥汤就是这个汤剂化为凉剂。
薯蓣丸，平息风气。出自《金匮要略》的薯蓣丸。自注说：治疗虚劳诸不足，风气百疾。
䗪虫丸，消除干血。出自《金匮要略》的大黄䗪虫丸。自注说：治疗五劳诸伤，内有干血，肌肤甲错（皮肤像鳞甲一样粗糙）。
这两个神方，能起死回生。尤在泾说：风气不去除，就足以伤害正气而生长不荣，以薯蓣丸为主要方剂。干血不去除，就足以留滞新血而灌溉不周，以大黄䗪虫丸为上等药剂。现在的医生们，能梦见这两个方子吗？
Xu Lao Disease (Consumptive Disease), where does it originate? Cough, hemoptysis (coughing up blood), five-palm heat (heat sensation in the palms, soles, and chest), blurred vision, tinnitus, oral ulcers, nasal dryness, shortness of breath, loss of taste, emaciation, palpitations with fright, nocturnal emission, alternating chills and fever, lethargy, somnolence, fatigue, bone-steaming tidal fever (a sensation of heat emanating from the bones), insomnia, amenorrhea in women, and other symptoms all constitute Lao disease (consumptive disease).
Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) injury leads to Upper Damage. Bian Que stated that damage to Yang Qi proceeds from top to bottom: first damaging the Lung, second the Heart, third the Stomach; if it exceeds the Stomach, it is incurable. This theory originates from the *Huangdi Neijing* (Yellow Emperor's Inner Canon): "Diseases of the Two Yangs originate in the Heart and Spleen." If there are unspoken difficulties or repressed desires, it results in amenorrhea for women. Conceptually, the Heart and Spleen are upper organs, but when it reaches the stage of "unspoken difficulties" and "amenorrhea," it signifies that the extreme of the upper has affected the lower.
Guipi Tang (Restore the Spleen Decoction) embodies the principle of the "Two Yangs." It refers to the principle in the *Huangdi Neijing*: "Diseases of the Two Yangs originate in the Heart and Spleen." This formula is a method for nourishing the Spirit (Shen); Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) is a method for tonifying Essence (Jing); Gao Gufeng used them together.
Lower Damage arises from sexual excess. Bian Que stated that damage to Yin Qi proceeds from bottom to top: first damaging the Kidney, second the Liver, third the Spleen; if it exceeds the Spleen, it is incurable. This theory originates from the *Huangdi Neijing*: "The Five Zang Organs store Essence; they must not be damaged. If damaged, they lose their hold and become devoid of Qi; devoid of Qi means death." Conceptually, Essence is generated by the Five Zang Organs but controlled by the Kidney. Excessive sexual indulgence causes accumulated injury leading to Lower Damage; whereas losing hold and becoming devoid of Qi indicates that the extreme of the lower has affected the upper.
Damage to Yuan Yang (Primal Yang), deficiency of Kidney Water. Kidney Qi is Yuan Yang. When Yuan Yang is damaged, symptoms include lassitude, poor appetite, loose stools, lower back pain, and impotence. Kidney Water is Yuan Yin (Primal Yin). When Yuan Yin is deficient, symptoms include steaming heat, cough, hemoptysis, hematochezia (blood in stool), nocturnal emission, sore throat, mouth ulcers, and loose teeth.
Kidney Water deficiency is addressed with Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill). Liuwei Dihuang Wan is the primary formula for tonifying Kidney Water; Zhang Jingyue's Zuogui Yin (Left Restoring Decoction) and Zuogui Wan (Left Restoring Pill) are also excellent. Extending this, Sancai Tang (Three Powers Decoction), Baxian Changshou Wan (Eight Immortals Longevity Pill), Duqi Wan (Duqi Pill), and Tianwang Buxin Dan (Emperor of Heaven Tonifying the Heart Pill) can all be administered interchangeably based on symptoms.
Yuan Yang damage is treated with Bawei Dihuang Wan (Eight-Ingredient Rehmannia Pill). Cuishi Shenqi Wan (Cui Shi Kidney Qi Pill) was later called Bawei Dihuang Wan by descendants. The original intent of its formulation was to warm the Kidney and expel water, not to tonify Primal Qi. In the Ming Dynasty, Xue Lizhai and Zhao Yangkui began using it to warm and tonify Mingmen Fire (Fire of the Gate of Life), and contemporary physicians subsequently revered it as the primary formula for warming and tonifying the Kidney and Mingmen. Zhang Jingyue's Yougui Yin (Right Restoring Decoction) and Yougui Wan (Right Restoring Pill) are both based on this. If the fire decline is not severe, Huanshao Dan (Return to Youth Pill) may substitute; for extreme Yang deficiency, Jinxiao Baizhu Tang (Near-Efficacy Atractylodes Macrocephala Decoction) is appropriate.
Various medical books' techniques stop here. Bitter-cold herbs that damage the Stomach and acrid-hot herbs that consume Yin are obviously out of the question. Even Liuwei Dihuang Wan and Guipi Tang, are they not merely conventional formulas of the vulgar practice?
Using Sweet Herbs to regulate restores physiological life. Bian Que said: "For cases untreatable by acupuncture and herbs, regulate with sweet medicines." Zhang Zhongjing followed this. Yu Jiayan said: "The root of life lies in accumulating Essence to achieve firmness; however, Essence is generated from Grain. If Grain intake is insufficient, Blood cannot be generated; if Blood is insufficient, Essence cannot be transformed." The *Huangdi Neijing* states: "For insufficiency of Essence, tonify with flavor." Flavor refers to the taste of the five grains. Tonifying with flavor while regulating labor leads to gradual accumulation and richness, ensuring that the Great Life does not collapse.
Xiao Jianzhong Tang (Minor Construct the Middle Decoction) follows the standard of the *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet). Xiao Jianzhong Tang, along with modifications adding Huangqi (Astragalus), Renshen (Ginseng), Danggui (Angelica Sinensis), and Baizhu (Atractylodes Macrocephala), all urgently construct Middle Qi, thereby increasing food intake and flourishing Body Fluids, leading to the generation of Blood and Essence, thus restoring the insufficiency of True Yin. Only the fundamental sweet taste derived from agriculture (Jase) is used, while Sour, Bitter, Acrid, and Salty flavors are excluded, as there is no other good method. Note: Zhigancao Tang (Licorice Decoction) is this decoction transformed into a moistening agent; Yu Shi Qingzao Tang (Yu's Clear Dryness Decoction) is this decoction transformed into a cooling agent.
Shuyu Wan (Dioscorea Pill) extinguishes Wind Pathogens. From the *Jingui Yaolue*. The self-note states: "Treats various deficiencies of Xu Lao (Consumptive Disease) and hundred diseases caused by Wind Pathogens."
Echinospermum Pill (Da Huang Zhe Chong Wan) eliminates Dry Blood. From the *Jingui Yaolue*. The self-note states: "Treats injuries from the Five Labors, with Dry Blood inside, causing skin resembling scales (Kefu Jiacuo)."
These two divine formulas can revive the dead. You Zaijing said: "If Wind Pathogens are not removed, they will sufficiently harm Righteous Qi and hinder growth and prosperity; Shuyu Wan is the essential formula. If Dry Blood is not removed, it will sufficiently retain new Blood and hinder thorough irrigation; Da Huang Zhe Chong Wan is the superior preparation." Do contemporary physicians even dream of these two formulas?