痛分四面定医方，下主于阴上属阳，介在阴阳中部位，枢行在侧转斯康。
痰饮证乃水气上泛，得阳煎熬，则稠而为痰，得阴凝聚，则稀而为饮。此证以脾肾为主
，以水归于肾而受制于脾也。痰宜二陈汤，随寒热虚实加减，怪病老痰，宜滚痰丸。饮宜桂
苓甘术汤，真武汤。二证愈后，以桂附八味丸收功。
经义《六元正纪大论》曰∶“少阴司天，四之气，民病饮发。”又曰∶“太阴所至，为
积饮，痞膈。”又曰∶“土郁之发为饮，发注下。”《至真要大论》曰∶“诸病水液，澄澈
清冷，皆属于寒。”按∶《内经》言饮而不言痰，有之自仲景始。
痰病却缘水泛成，滚痰（丸）峻烈二陈（汤和）平，桂苓甘术汤同真武（一化太阳水府之气，一镇
少阴水脏之气，）五饮源流一脉清。
痰饮之病源，皆水也。《经》云∶“三焦者，决渎之官，水道出焉。”设三焦失职，因
之聚成痰饮，变证多端。古人论痰有四∶痰饮，悬饮，溢饮，支饮，详于《金匮要略》。余
着有《浅注》，宜细辨之。然又有聚而不散者，名留饮僻处胁下者，名癖饮；流移不定者，
名流饮；沉伏于内者，名伏饮。又因酒而成癖者，名酒癖。因寒所伤者，名冷痰，因热所伤者
，名热痰。总由于三焦失职，气道痞涩所致。是以气行即水行，气滞即水滞，惟能宣通三焦
之气，则为治其本而清其源矣。《金匮》曰∶“当以温药和之。”此六字为金针之度也。所
以然者，人之气血则温则宣流，反结而成病。尤在泾新立七法，授时医之快捷方式，余阅江苏顾
西畴，徐炳南之治案多本于此，今姑录之，以见奇相赏疑与析，神交在三千里外云。
一、曰攻逐
古云治痰先补脾，脾复健之常，而痰自化。然停积既甚，譬如沟渠壅滞，久则倒流逆上
，污浊臭秽，无所不有，若不决而去之，而欲澄治已壅之水，而使之清，无是理也，故须攻
逐之剂。
神仙坠痰丸 控涎丹，礞石滚痰丸，十枣汤。
二、曰消导
凡病痰饮未盛，或虽盛而未至坚顽者，不可攻之，但宜消导而已。消者损而尽之，导者
引而去之也。
青礞石丸 竹沥丸，半夏丸。
三、曰和
始因虚而生痰，继因痰而成实，补之则痰益固，攻之则正不支，惟寓攻于补，庶正复而
痰不滋；或寓补于攻，斯痰去而正无损，是在辨其虚实多寡而施之。
六君子汤（按∶此汤宜入补方，此条宜香砂六君子汤。
四、曰补
夫痰即水也，其本在肾，痰即液也，其本在脾。在肾者，气虚水泛，在脾者，土虚不化
。攻之则弥盛，补之则潜消，非明者不能知也。
济生肾气丸 桂苓甘术汤 六君子汤（余添加。
五、曰温
凡痰饮停凝心膈上下，或痞，或呕，或利，久而不去，或虽去而复生者，法当温之。盖
痰本于脾，温则能健之，痰生于湿，温则能行之。
沉香伏苓丸 本事神术丸。
六、曰清
或因热而生痰，或因痰而生热，交结不解相助为疟，昔人故言痰因火而逆上者，治火为
先也。其证咽喉干燥，或寒或壅，头目昏重，或咳吐稠粘，面目赤热。
二陈汤加黄芩、连翘、山栀、桔梗、薄荷。
七、曰润
肺虚阴涸，枯燥日至，气不化而成火，津液结而成痰，是不可以辛散，不可以燥夺。清
之则气自化，润之则痰自消。
王节斋化痰丸
痢疾，伏邪之为病也。夏月受非时之小寒，或贪凉而多食瓜果。胃性喜寒，初不觉其病
，久则郁而为热，从小肠以传大肠。大肠喜热，又不觉其为病。至于秋后，或因燥气，或感
凉气，或因饮食失节，引动伏邪，以致暴泻。以致里急后重，脓血赤白，小腹疼痛，甚则为
噤口不食之危证。当知寒气在胃，热气在胸，寒热久伏。而忽发之病，用芍药汤荡涤大肠之
伏热，令邪气一行，正气自能上顾脾胃。如若未效，即用理中汤以温胃中之伏寒，加大黄以
泄大肠之伏热。一方而两扼其要，红者可加地榆，白者可加木香，红白兼见者并加之。倘久
而不瘥，可用理中汤原方以补之，或用真人养脏汤以涩之，或间用香连丸以坚之。此定法亦
活法也。如初起而发热不休，方书皆云死证，其实非经络不和，即外感风寒所致。惟审其发
热，而仍恶寒者，用当归四逆汤。发热胸胁满而呕吐者，用小柴胡汤和其经络，而下利自松。
仓廪汤更面面周到，足补古人所未及。痢为肠胃之病，故列于里证。
（经义）《太阴阳明论》曰∶“饮食不节起居不时者，阴受之。阴受之则入五脏，入五脏则
填满闭塞，下为飧泄，久为肠 。”《论疾诊尺篇》曰∶“春伤于风，夏生飧泄，肠
。”
《阴阳别论》曰∶“阴阳虚，肠 死。”《气厥论》曰∶“肾移热于脾，传为虚，肠
死。
”按∶《内经》所谓肠 ，即今之下痢，方书又名滞下是也。本经《惟评虚实论》谓∶“
肠
便血，身热则死，寒则生。”《大奇论》谓∶“肾脉小搏，沉为肠 下血，血温身热
者死
。”又云∶“心肝 ，其脉小沉涩，为肠 ，其身热者死，热见七日者死。”《论疾诊
尺篇
》又谓∶“飧泄脉小，手足寒者难已，脉小，手足温者易已。”数句互异，而不知热与温有
别，热者壮热，温者温和也。且痢与泻二证同而不同。
疼痛的诊治需根据部位确定医方，下部主要归属于阴，上部主要归属于阳，介于阴阳之间的中部部位，气机枢纽运行于侧面则身体安康。
痰饮证是水气上泛所致，遇到阳气煎熬，就变稠成为痰；遇到阴气凝聚，就变稀成为饮。此证以脾、肾为主，因为水液归于肾而受脾的制约。痰证适宜用二陈汤（Erchen Tang, Two-Cured Decoction），根据寒热虚实进行加减；怪病及老痰，适宜用滚痰丸（Guntan Wan, Rolling Phlegm Pill）。饮证适宜用桂苓甘术汤（Guiling Gan Zhu Tang, Cinnamon Twig, Poria, Licorice and Atractylodes Macrocephala Decoction）、真武汤（Zhenwu Tang, True Warrior Decoction）。这两种证候痊愈后，用桂附八味丸（Guifu Bawei Wan, Cinnamon Twig and Aconite Eight-Ingredient Pill）来收功巩固疗效。
经典经文《素问·六元正纪大论》说：“少阴君天在泉时，四之气阶段，民众易患饮邪发作的病。”又说：“太阴湿土所至之时，会出现积饮、痞塞膈满的症状。”又说：“土气郁结发作时会产生饮邪，引发下注腹泻。”《素问·至真要大论》说：“各种水液病症，清澈寒冷，都归属于寒证。”按：《内经》只谈饮而不谈痰，这是从张仲景开始才有的论述。
痰病的成因源于水气泛滥而成，滚痰丸药性峻烈，二陈汤药性和平，桂苓甘术汤与真武汤（一个化太阳膀胱腑中水气，一个镇少阴肾脏中水脏之气），五类饮邪源流清晰分明。
痰饮病的源头，都是水。《内经》说：“三焦是决渎之官，水道由此而出。”如果三焦失职，因此聚集成痰饮，变证多种多样。古人将痰分为四类：痰饮、悬饮、溢饮、支饮，这在《金匮要略》中有详细记载。我著有《浅注》，应当仔细辨别。然而又有积聚不散的，名为留饮；僻处胁下的，名为癖饮；流移不定的，名为流饮；沉伏于体内的，名为伏饮。又因饮酒而成的癖疾，名为酒癖。因寒邪损伤的，名为冷痰；因热邪损伤的，名为热痰。总归是由于三焦失职，气道痞塞涩滞所致。所以气行则水行，气滞则水滞，只有能宣通三焦之气，才是治本清源的方法。《金匮要略》说：“当用温药调和。”这六个字是治疗的金标准。之所以这样，是因为人的气血遇温则宣通流畅，遇寒则凝结成病。尤在泾新立七法，传授给当时医生快捷的治疗方式，我阅读江苏顾西畴、徐炳南的医案多基于此，现在姑且记录它们，以展示奇特的相赏、疑惑的解析，神交于三千里之外。
一、曰攻逐
古语说治疗痰先补脾，脾恢复健康是常态，痰自然化解。然而停积已经很严重，譬如沟渠壅塞停滞，久了就会倒流逆上，污浊臭秽，无所不有，如果不疏通去除它，而想澄清已经壅塞的水使其变清，是没有道理的，所以必须用攻逐的药剂。
神仙坠痰丸、控涎丹、礞石滚痰丸、十枣汤。
二、曰消导
凡是痰饮病势未盛，或者虽盛但未到坚顽程度的，不可攻伐，只宜消导而已。消是指损耗殆尽，导是指引导去除。
青礞石丸、竹沥丸、半夏丸。
三、曰和
起初因虚而生痰，后来因痰而成实证，补益则痰更固结，攻伐则正气不支，只有寓攻于补，才能使正气恢复而痰不滋生；或寓补于攻，才能使痰去而正气无损，这在于辨别虚实多少而施治。
六君子汤（按：此汤适宜加入补益方剂中，此条适宜用香砂六君子汤）。
四、曰补
痰即水，其根本在肾；痰即液，其根本在脾。在肾者，气虚导致水泛；在脾者，土虚不能运化。攻伐则痰更盛，补益则痰潜消，不是高明的人不能知晓。
济生肾气丸、桂苓甘术汤、六君子汤（我添加的）。
五、曰温
凡是痰饮停凝心膈上下，或痞塞，或呕吐，或腹泻，久不去除，或去除后又复发的，法度上当用温法。因为痰本于脾，温则能健运脾胃，痰生于湿，温则能行气化湿。
沉香茯苓丸、本事神术丸。
六、曰清
或因热而生痰，或因痰而生热，交结不解互相助长为虐，昔人曾说痰因火而逆上，治疗火为先。其症状表现为咽喉干燥，或恶寒或壅塞，头目昏重，或咳吐稠粘痰，面目赤热。
二陈汤加黄芩、连翘、山栀、桔梗、薄荷。
七、曰润
肺虚阴液枯竭，枯燥日益加重，气不化津而成火，津液凝结而成痰，此时不可以用辛散，也不可以用燥烈之法劫夺。清之则气自化，润之则痰自消。
王节斋化痰丸。
痢疾，是伏邪引起的疾病。夏季感受非时的微寒，或贪凉多吃瓜果。胃性喜寒，初时不觉有病，久了则郁而为热，从小肠传到大肠。大肠喜热，又不觉得有病。到了秋后，或因燥气，或感凉气，或因饮食失节，引动伏邪，以致暴泻。以致里急后重，脓血赤白，小腹疼痛，甚至出现噤口不食的危重证候。应当知道寒气在胃，热气在胸，寒热久伏而忽发之病，用芍药汤荡涤大肠之伏热，令邪气一行，正气自能上顾脾胃。如果无效，即用理中汤以温胃中之伏寒，加大黄以泄大肠之伏热。一方而两扼其要，红者可加地榆，白者可加木香，红白兼见者并加之。倘若久不痊愈，可用理中汤原方以补之，或用真人养脏汤以涩之，或间用香连丸以坚之。这是定法也是活法。如初起而发热不休，方书皆云死证，其实并非经络不和，就是外感风寒所致。只要审察其发热而仍恶寒者，用当归四逆汤。发热胸胁满而呕吐者，用小柴胡汤和其经络，而下利自松。仓廪汤更面面周到，足以弥补古人所未及之处。痢疾为肠胃之病，故列于里证。
（经义）《素问·太阴阳明论》说：“饮食不节、起居不时者，阴经受邪。阴经受邪则入五脏，入五脏则填满闭塞，下为飧泄，久则为肠澼。”《素问·论疾诊尺篇》说：“春伤于风，夏生飧泄，肠澼。”
《素问·阴阳别论》说：“阴阳虚，肠澼死。”《素问·气厥论》说：“肾移热于脾，传为虚，肠澼死。”
按：《内经》所说的肠澼，即今天的下痢，方书又名滞下。《神农本草经·惟评虚实论》谓：“肠澼便血，身热则死，寒则生。”《素问·大奇论》谓：“肾脉小搏，沉为肠澼下血，血温身热者死。”又云：“心肝肠澼，其脉小沉涩，为肠澼，其身热者死，热见七日者死。”《素问·论疾诊尺篇》又谓：“飧泄脉小，手足寒者难已，脉小，手足温者易已。”这几句话互有差异，但不知热与温有别，热者壮热，温者温和也。且痢与泻二证同而不同。
The treatment of pain is determined by its location: the lower part primarily belongs to Yin, the upper part primarily belongs to Yang, and for the middle part situated between Yin and Yang, health is restored when the pivot mechanism circulates on the sides.
The syndrome of Tan (Phlegm) and Yin (Fluids) arises from water qi surging upward. When subjected to Yang heat, it thickens into Tan (Phlegm); when condensed by Yin cold, it thins into Yin (Fluids). This syndrome is primarily governed by the Spleen and Kidney, as water returns to the Kidney but is controlled by the Spleen. For Tan (Phlegm), Erchen Tang (Two-Cured Decoction) is suitable, modified according to Cold, Heat, Deficiency, or Excess. For strange diseases and old Tan (Phlegm), Guntan Wan (Rolling Phlegm Pill) is suitable. For Yin (Fluids), Guiling Gan Zhu Tang (Cinnamon Twig, Poria, Licorice and Atractylodes Macrocephala Decoction) and Zhenwu Tang (True Warrior Decoction) are suitable. After recovery from these two syndromes, Guifu Bawei Wan (Cinnamon Twig and Aconite Eight-Ingredient Pill) is used to consolidate the cure.
The classic text *Suwen: Liuyuan Zhengji Dalun* states: "When Shaoyin governs the Heaven, during the fourth Qi phase, the people suffer from fluid disorders." It also says: "Where Taiyin arrives, there is accumulation of fluids, stagnation, and diaphragmatic obstruction." It further says: "When Earth Qi is depressed and erupts, it generates fluids, leading to downward discharge diarrhea." *Suwen: Zhizhen Yao Dalun* states: "All water-fluid pathologies that are clear, cold, and pure belong to Cold." Note: The *Neijing* discusses Yin (Fluids) but not Tan (Phlegm); this distinction began with Zhang Zhongjing.
Tan (Phlegm) disease originates from water surging and forming phlegm. Guntan Wan (Rolling Phlegm Pill) is harsh and potent, while Erchen Tang (Two-Cured Decoction) is mild and harmonious. Guiling Gan Zhu Tang (Cinnamon Twig, Poria, Licorice and Atractylodes Macrocephala Decoction) and Zhenwu Tang (True Warrior Decoction) [one transforms the water qi of the Taiyang Bladder Fu organ, the other calms the water zang organ of the Shaoyin Kidney], clarifying the source and flow of the five types of Yin (Fluids).
The origin of Tan (Phlegm) and Yin (Fluids) diseases is all water. The Classics state: "The Sanjiao (Triple Burner) is the official of irrigation, through which water passages emerge." If the Sanjiao (Triple Burner) fails in its duty, Tan (Phlegm) and Yin (Fluids) accumulate, leading to various complex manifestations. Ancients classified Tan (Phlegm) into four categories: Tan Yin (Phlegm-Fluid), Xuan Yin (Hanging Fluid), Yi Yin (Overflowing Fluid), and Zhi Yin (Branch Fluid), detailed in *Jingui Yaolue*. I have written a *Qianzhu* (Light Commentary), which should be studied carefully. However, there are also those that gather without dispersing, named Liuyin (Retained Fluid); those dwelling in the hypochondrium, named Pi Yin (Partial Fluid); those moving不定ly, named Liuyin (Flowing Fluid); and those sinking and hiding internally, named Fuyin (Hidden Fluid). Additionally, partialities caused by alcohol are named Jiu Pi (Alcohol Partiality). Injuries caused by Cold are named Leng Tan (Cold Phlegm); injuries caused by Heat are named Re Tan (Heat Phlegm). All stem from the failure of the Sanjiao (Triple Burner) and the stagnation of air pathways. Therefore, when Qi moves, Water moves; when Qi stagnates, Water stagnates. Only by promoting the circulation of Sanjiao (Triple Burner) Qi can one treat the root and clear the source. *Jingui Yaolue* states: "One should use warm medicines to harmonize." These six characters are the golden standard for treatment. The reason is that human Qi and Blood flow smoothly when warm, but congeal and cause disease when cold. You Zaijing established seven new methods, providing a shortcut for contemporary physicians. I have read many medical cases by Gu Xichou and Xu Bingnan of Jiangsu, which are largely based on this. I record them here to show mutual appreciation for unique insights and analysis of doubts, connecting spiritually across three thousand li.
1. Method of Purging (Gong Zhu):
Ancient saying: Treat Tan (Phlegm) by first tonifying the Spleen; once the Spleen recovers its normal function, Tan (Phlegm) naturally transforms. However, if accumulation is severe, like a blocked canal that eventually backflows, becoming foul and turbid, if one does not dredge and remove it, but tries to clarify already blocked water, it is unreasonable. Thus, purgative agents are necessary.
Shenxian Zhuitan Wan (Immortal's Phlegm-Dropping Pill), Kongxian Dan (Controlling Fluids Powder), Mengshi Guntan Wan (Lapis Martis Rolling Phlegm Pill), Shizao Tang (Ten Jujube Decoction).
2. Method of Dissolving and Guiding (Xiao Dao):
For Tan (Phlegm) and Yin (Fluids) syndromes that are not yet vigorous, or even if vigorous but not yet stubborn and hard, one must not purge, but only dissolve and guide. "Dissolve" means to wear down completely; "Guide" means to lead away.
Qingmengshi Wan (Blue Lapis Martis Pill), Zhuli Wan (Bamboo Sap Pill), Banxia Wan (Pinellia Pill).
3. Method of Harmonizing (He):
Initially due to Deficiency generating Tan (Phlegm), subsequently due to Tan (Phlegm) becoming Excess. Tonification makes Tan (Phlegm) more solid; purging exhausts Right Qi. One must incorporate purging within tonification, so that Right Qi recovers and Tan (Phlegm) does not proliferate; or incorporate tonification within purging, so that Tan (Phlegm) is removed without damaging Right Qi. This depends on distinguishing the degree of Deficiency and Excess.
Liujunzi Tang (Six-Gentleman Decoction) [Note: This decoction is suitable for inclusion in tonifying formulas; for this section, Xiangsha Liujunzi Tang (Aucklandia and Amomum Six-Gentleman Decoction) is appropriate].
4. Method of Tonification (Bu):
Tan (Phlegm) is Water, its root is in the Kidney; Tan (Phlegm) is Body Fluid, its root is in the Spleen. In the Kidney, Qi Deficiency leads to water surging; in the Spleen, Earth Deficiency fails to transform. Purging makes it more abundant; tonification causes it to subside secretly. Only the wise can understand this.
Jisheng Shenqi Wan (Life-Preserving Kidney-Qi Pill), Guiling Gan Zhu Tang (Cinnamon Twig, Poria, Licorice and Atractylodes Macrocephala Decoction), Liujunzi Tang (Six-Gentleman Decoction) [Added by me].
5. Method of Warming (Wen):
Whenever Tan (Phlegm) and Yin (Fluids) stagnate in the chest and diaphragm, causing stagnation, vomiting, or diarrhea, persisting for a long time or recurring after removal, the method requires warming. Since Tan (Phlegm) originates from the Spleen, warmth strengthens it; since Tan (Phlegm) is born of Dampness, warmth promotes movement.
Chenxiang Fuling Wan (Agarwood and Poria Pill), Benshen Shenzhu Wan (Essential Works Atractylodes Pill).
6. Method of Clearing (Qing):
Sometimes Heat generates Tan (Phlegm), sometimes Tan (Phlegm) generates Heat, intertwining and mutually exacerbating. Ancients said that Tan (Phlegm) rebels upward due to Fire, so treating Fire is primary. Symptoms include dry throat, aversion to cold or congestion, heavy head and eyes, coughing up thick sticky sputum, red and hot face and eyes.
Erchen Tang (Two-Cured Decoction) plus Huangqin (Scutellariae Radix), Lianqiao (Forsythiae Fructus), Shanzhi (Gardeniae Fructus), Jiegeng (Platycodonis Radix), Bohe (Menthae Haplocalycis Herba).
7. Method of Moistening (Run):
With Lung Deficiency and Yin exhaustion, dryness increases daily. Qi fails to transform into fluids, forming Fire; body fluids condense into Tan (Phlegm). At this stage, pungent dispersal is inappropriate, nor is drying depletion. Clearing allows Qi to transform naturally; moistening allows Tan (Phlegm) to dissipate naturally.
Wang Jiezai Huatan Wan (Wang Jiezai's Phlegm-Resolving Pill).
Dysentery is a disease caused by latent pathogens. In summer, one may contract slight cold at improper times, or eat too much melon and fruit due to greed for coolness. The Stomach prefers Cold, so initially no illness is felt. Over time, depression generates Heat, transmitting from the Small Intestine to the Large Intestine. The Large Intestine prefers Heat, so again no illness is felt. By autumn, due to Dryness, Cold, or dietary irregularities, the latent pathogen is triggered, causing sudden diarrhea. This leads to tenesmus, pus and blood in stool (red and white), and lower abdominal pain, potentially progressing to the critical condition of inability to eat (Jinkou). One must know that Cold Qi resides in the Stomach, Heat Qi in the Chest, with Cold and Heat lying latent before sudden eruption. Use Shaoyao Tang (Peony Decoction) to sweep away latent Heat in the Large Intestine; once the pathogen moves, Right Qi naturally attends to the Spleen and Stomach. If ineffective, use Lizhong Tang (Regulate the Middle Decoction) to warm latent Cold in the Stomach, adding Dahuang (Rhei Radix et Rhizoma) to drain latent Heat in the Large Intestine. This single formula grasps both key aspects: add Diyu (Sanguisorbae Radix) for red stool, Muxiang (Aucklandiae Radix) for white stool, and both for mixed red and white. If chronic and unhealed, use the original Lizhong Tang (Regulate the Middle Decoction) to tonify, or Zhenren Yangzang Tang (True Man's Nourishing Viscera Decoction) to astringe, or intermittently use Xianglian Wan (Aucklandia and Coptis Pill) to firm. This is both a fixed and flexible method. If fever persists at onset, medical texts call it a death syndrome, but actually it is either disharmony of meridians or external contraction of Wind-Cold. If fever is accompanied by aversion to cold, use Danggui Sini Tang (Angelica Sinensis Cold-Reversal Decoction). If fever is accompanied by fullness in the chest and hypochondrium and vomiting, use Xiaochaihu Tang (Minor Bupleurum Decoction) to harmonize the meridians, and diarrhea will loosen. Canglin Tang (Granary Decoction) is comprehensive, sufficient to supplement what ancients missed. Dysentery is a disease of the intestines and stomach, thus categorized under Interior Syndromes.
(Classic Meaning) *Suwen: Taiyang Yangming Lun* states: "Irregular diet and improper living habits injure Yin. Injury to Yin enters the Five Zang organs. Entering the Five Zang organs causes fullness and blockage, manifesting below as Sundry Diarrhea (Sunxie), and over time as Intestinal Dysentery (Changpi)." *Suwen: Lun Ji Zhen Chi Pian* states: "Wind injury in Spring generates Sundry Diarrhea (Sunxie) and Intestinal Dysentery (Changpi) in Summer."
*Suwen: Yinyang Bie Lun* states: "Yin and Yang Deficiency leads to death from Intestinal Dysentery (Changpi)." *Suwen: Qi Jue Lun* states: "Kidney Heat transferring to the Spleen transmits as Deficiency, leading to death from Intestinal Dysentery (Changpi)."
Note: What the *Neijing* calls Changpi (Intestinal Dysentery) is today's dysentery, also known in medical texts as Zhixia (Stagnant Downward Discharge). *Bencao Jing: Weiping Shixu Lun* states: "Intestinal Dysentery with bloody stool, body heat indicates death, cold indicates survival." *Suwen: Daqi Lun* states: "Small and pulsating Kidney pulse, deep, indicates Intestinal Dysentery with bloody stool; warm blood and body heat indicate death." It also says: "Heart and Liver Intestinal Dysentery, small, deep, and choppy pulse, indicates Intestinal Dysentery; body heat indicates death, heat appearing for seven days indicates death." *Suwen: Lun Ji Zhen Chi Pian* further states: "Sundry Diarrhea with small pulse and cold hands/feet is difficult to cure; small pulse with warm hands/feet is easy to cure." These sentences differ, but one must distinguish between Heat (Re) and Warmth (Wen). Heat refers to high fever; Warmth refers to mild warmth. Furthermore, Dysentery (Li) and Diarrhea (Xie) are similar but different.