经义
古之治病，惟移精变气，可祝由而已。今世治病，毒药治其内，针石治其外，或愈或不愈，何也？往古
人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸宦之形。此恬 之世，邪不能深入也。故毒
药不能治其内，针石不能治其外，故可移精祝由而已。中古之治病，至而治之汤液，十日以去，八风五痹之病，
十日不已，治以草苏草 之枝。暮世之治病，则不然，不本四时，不知日月，不审逆从，病形已成，乃欲微针
治其外，汤液治其内，粗工凶凶，以为可攻，故病未已，新病复起。○治病必求其本。先病而后逆者，治其本；
先逆而后病者，治其本。先寒而后生病者，治其本；先病而后生寒者，治其本。先热而后生病者，治其本；先
病而后生热者，治其本。先病而后泄者治其本；先泄而后生他病者，治其本。先病而后生中满者，治其标；先
中满而后生心烦者，治其本。大小不利，治其标；大小利，治其本。先大小不利而后生病者，治其本。病反其
本，中标之病；治反其本，中标之方。言标与本，易而勿损。察本与标，气可令调。○从内之外者，调其内；从
外之内者，治其外；从内之外而盛于外者，先调其内，而后治其外；从外之内而盛于内者，先治其外，而后调
其内；中外不相及，则治主病。○有者求之，无者求之，盛者责之，虚者责之，寒者热之，热者寒之，微者逆
之，甚者从之，坚者削之，客者除之，劳者温之，结者散之，留者攻之，燥者濡之，急者缓之，散者收之，损
者益之，逸者行之，惊者平之，上之下之，摩之浴之，薄之劫之，开之发之，适事为故。
逆者正治，从者反治。寒因热用，热因寒用。塞因塞用，通因通用。必伏其所主，而先其所因，其始则同，其
终则异。○病之始起也，可刺而已；其盛可待衰而已。因其轻而扬之，因其重而减之，因其衰而彰之。形不足者，
温之以气；精不足者，补之以味。其高者因而越之，其下者引而竭之，中满者泻之于内。其有邪者，渍形以为
汗。其在皮者，汗而发之。其剽悍者，按而收之。其实者，散而泻之。血实宜决之，气虚宜掣引之。○开鬼门，
洁净府，除陈 ，倒仓廪。○风淫于内，治以辛凉，佐以苦甘，以甘缓之，以辛散之。热淫于内，治以咸寒，佐
以苦甘，以酸收之，以苦发之。湿淫于内，治以苦热，佐以酸淡，以苦燥之，以淡渗之。火淫于内，治以咸冷，
佐以苦辛，以酸收之，以苦发之。燥淫于内，治以苦温，佐以甘辛，以苦下之。寒淫于内，治以甘热，佐以苦
辛，以咸泻之，以辛润之，以苦坚之。（《素问》）
形气不足，病气有余，是邪气胜也，急泻之；形气有余，病气不足，急补之。形气不足，病气不足，此阴
阳俱不足也，不可刺之，刺之则重不足，重不足则阴阳俱竭，血气皆尽，五脏空虚，老者绝灭，壮者不复矣。
形气有余，病气有余，此阴阳俱有余也，急泻其邪，调其虚实。故曰∶有余者泻之，不足者补之。（《灵枢》）
无妄之疾，勿药有喜。（《易经》）
疡医，掌肿疡、溃疡、金疡、折疡之祝药刮杀之齐。（《周礼》）
去病务于尽。（《左传》）
阳气不足，阴气有余，当先补其阳，而后泻其阴。阴气不足，阳气有余，当先补其阴，而后泻其阳。营卫
通行，此其要也。（《难经》）
哲言
医王能治一切病，不能治命尽之人。（《楞严经》）
越人非能生死人也，此当自生者，越人能使起耳。（《史记》）
上工治未病，何也？夫治未病者，见肝之病，知肝传脾，当先实脾；中工不晓相传，见肝之病，不解实脾，
惟治肝也。（《金匮要略》）
一人之身，一国之象也。胸腹之位，犹宫室也；四肢之别，犹郊境也；骨节之分，犹百官也；神，犹君
也；血，犹臣也；气犹民也。知治身，则能治国矣。夫爱其民，所以安其国，惜其气，所以全其身。是以圣人
消未起之患，治未病之疾，医之于无事之前，不追于既逝之后。然后真一存焉，三一守焉，百病却焉，年寿延
焉。（抱朴子）
古之神圣之医，能疗人之心，预使不致于有疾。今之医者，惟知疗人之疾，而不知疗人之心，是犹舍本
求末，不澄其源，而塞其流，欲求疾愈，不亦愚乎？（ 仙）
良医治病，必先求其得病之因。虚邪当治其母，实邪当治其子，微邪当治其所胜，贼邪当治其所不胜，
正邪当治其本经。杂受病邪者，非止一端，察其杂合之轻重，视其标本之缓急，以为施治之先后。（《局方发挥》）
治病有八要∶一曰虚，五虚是也；二曰实，五实是也；三曰冷脏腑，素有积冷是也；四曰热脏腑，素有
积热是也；五曰邪，非脏腑正病也；六曰正，非外邪所中也；七曰内，病不在外也；八曰外，病不在内也。审
此八要，参以脉候病机，庶几无误。（商辂）
治病分初、中、末三法。初治之道，法当猛峻，缘病得之新暴，当以猛峻之药，急驱去之，不使病邪久
居身中为害也；中治之道，法当宽猛相济，为得病之非新非久，当以缓疾得中，养正去邪，相济而兼治之；末
治之道，法当宽缓广服，平善无毒，培养血气，俾其邪自去。○治法有五∶一曰和，假令小热之病，当以凉药
和之；和之不已，次用取，为热势稍大，当以寒药取之；取之不已，次用从，为热势既甚，当以温药从之，或
寒因热用；从之不已，又用折，为病势极甚，当以逆制之；逆制不已，当以
下夺之；下夺不已，又用属，为求其属以衰之，缘热邪深陷骨髓，无法可出，针药所不能及，故求其属以衰之。
求属之法，是同声相应，同气相求也。○高者抑之，非高者故当抑也，以其本下，而失之太高，故抑之而使下。
若本高，何抑之有？下者举之，非下者故当举也，以其本高，而失之太下，故举之而使高。若本下，何举之有？
（《此事难知》）
《经》云∶治病必求其本。故举其略曰∶死以生为本，欲救其死，勿伤其生；邪正为本，欲攻其邪，必顾
其正；阴以阳为本，阳存则生，阳尽则死；静以动为本，有动则活，无动则止；血以气为本，气来则行，气去则
凝；证以脉为本，脉吉则吉，脉凶则凶；先者后之本，从此来者，须从此去；急者缓之本，孰急可忧，孰缓无
虑；内者外之本，外实者何伤？中败者堪畏；下者上之本，滋苗者先固其根，伐下者必枯其上；虚者实之本，
有余者拔之无难，不足者攻之何忍？真者假之本，浅陋者只知见在，精妙者疑似独明。总之求本之道无他，勿
伤其生而已。○按邪气盛则实，精气夺则虚二句，为病治之大纲。其辞似显，其义甚微，最当详辨。而辨之有最
难者，何也？盖实言邪气实，宜泻也；虚言正气虚，宜补也。凡邪正相搏而为病，则邪实正虚皆可言也。故主泻
者，则曰邪盛则实，实当泻也；主补者，则曰精夺则虚，虚当补也。各执一句，茫无确见，借口文饰，孰得言
非！是以至精之训，反酿莫大之害，不知理之所在，有必不可移易者，余请析此为四∶曰孰缓、孰急、其有、
其无也。所谓缓急者，察虚实之缓急也。无虚者急在邪气，去之不速，留则生变也；多虚者急在正气，培之不早，
临期无济也；微实微虚者，但治其实，可一扫而除也；甚实甚虚者，所畏在虚，但固守根本，则邪无不退也；
二虚一实者，兼治其实，开其一面也；二实一虚者，兼治其虚，防生不测也。总之，实而误补，固必增邪，犹
可解救，其祸小；虚而误攻，真气忽去，莫可挽回，其祸大。此虚实之缓急，不可不察也，所
谓有无者，察邪气之有无也。凡风、寒、暑、湿、燥、火，皆能为邪，邪之在表、在里、在腑、在脏，必有所
居，求得其本，则直取之，此所谓有，有则邪之实也；若无六气之邪，而病出三阴，则惟情欲以伤内，劳倦以
伤外，非邪似邪，非实似实，此所谓无，无则病在元气也。不明虚实有无之义，必至以逆为从，以标作本，绝
人长命，可不慎哉！（《类经》）
治病之则，当知邪正，当权重轻。凡治实者，譬如耘禾。禾中生稗，禾之贼也，有一去一，有二去二，耘
之善者也。若有一去二，伤一禾矣；有二去四，伤二禾矣；若识禾不的，俱认为稗，而计图尽之，则无禾矣。
此用攻之法，贵乎察得其真，不可过也。凡治虚者，譬之给饷，一人一升，十人一斗，日饷足矣。若百人一斗，
千人一斛，而三军之众，又岂担石之粮所能活哉？一饷不继，将并前饷弃之，况于从中克减乎？此用补之法，
贵乎轻重有而也。○凡临证治病，不必论其有虚证、无虚证，但无实证可据而为病者，盒饭兼补，以调营卫精
血之气。亦不必论其有火证、无火证，但无热证可据而为病者，盒饭兼温，以培命门脾胃之气。○用补之法，贵
乎先轻后重，务在成功；用攻之法，必须先缓后急，及病则已。○时医治病，但知察标，不知察本。但见其所急
在病，而全不知所急在命。此其孰可缓也？孰当急也？孰为今日之当急？孰为明日之更当急也。○温中即所以
散邪，强主即所以逐寇。○欲表散者，须远酸寒；欲降下者，勿兼升散。阳旺者当知忌温，阳衰者沉寒毋犯，
上实者忌升，下实者忌秘，上虚者忌降，下虚者忌泄，诸动者再动即散，诸静者再静即灭。甘勿施于中满，苦
勿施于假热，辛勿施于热躁，咸勿施于伤血，酸木最能克土，脾气虚者少设。○用药处方，有反佐之道者，此轩
岐之法旨，治病之微权。后世医家，每多假借以乱经常，不惟悖理于前，抑且遗害于后。观《内经》之论治，
曰∶奇之不去则偶之，偶之不去则反佐以取之。所谓寒热温凉，反从其病也。此其义，盖言
病有微甚，亦有真假，先从正治，正治不愈，然后反佐取之，此不得不然而然也。又曰∶微者逆之，甚者从之，
逆者正治，从者反治。此谓以寒治热，以热治寒，逆其病者，谓之正治；以寒治寒，以热治热，从其病者，谓
之反治。如以热治寒，而寒拒热，则反佐以寒而入之；以寒治热，而热拒寒，则反佐以热而入之，是皆反佐之
义，亦不得不然而然也。又曰∶热因寒用者，如大寒内结，当治以热，然寒甚格热，药不得入，则以热药冷服，
下嗌之后，冷体既消，热性便发，情且不违，而致大益。寒因热用者，如大热在中，以寒攻治则不入，以热攻
治则病增，乃以寒药热服，入腹之后，热气既消，寒性遂行，情且协和，而病以灭，此皆反佐之义也。外如仲
景治少阴之利，初用白通汤，正治也；继因有烦，而用白通加猪胆汁汤，反佐也。其治霍乱吐利脉微欲绝者，
初用四逆汤，正治也；继因汗出小烦，而用通脉四逆加猪胆汁汤，反佐也。若今之所谓反佐者则不然，观丹溪
之治，吞酸以黄连为君，而以吴萸佐之；治心腹痛倍加山栀，而以干姜佐之。夫既谓其热，寒之可也，何以复
用干姜、茱萸？既谓其寒，热之可也，何以复用黄连、栀子？自相矛盾，能无误乎？夫反佐之法，病治之权也。
经者日用之经常，权者制宜之权变，必于正经之外，方用权宜，岂随病处方，即宜用乎？然则何者宜反，何者
不宜反？盖正治不效者宜反也，病能格药者宜反也，火极似水者宜反也，寒极反热者宜反也。真以应真，假以
应假。设无格拒假证，自当正治，何以反为？不当权而权，则悖理反常；不当反而反，则攻邪失正。乌可混耶？
（张景岳）
夫病有宜汤者，宜丸者，宜散者，宜下者，宜吐者，宜汗者，宜灸者，宜针者，宜补者，宜按摩者，宜导
引者，宜蒸熨者，宜暖洗者，宜悦愉者，宜和缓者，宜水者，宜火者，种种之法，若非良善精博，难为取愈。
庸下浅识乱，投汤丸，汗、下、补、吐，动使交错，轻者令重，重者令死。且汤可以涤荡脏腑开通经路，调品
阴阳，祛分邪恶，润泽枯朽，悦养皮肤，养气力，助困竭。丸可以逐风冷，破坚症，消积聚，进饮食，舒营卫，
开关窍。散者能祛风邪暑湿之气，掳寒湿混浊之毒，发散四肢之壅滞，除剪五脏之结伏，开阳和胃，行脉通经。
下则疏豁开塞。补则益助虚乏。灸则起阴通阳。针则行营引卫。导引则可以逐客邪于关节。按摩则可以驱浮淫
于肌肉。蒸熨辟冷，暖洗生阳，悦愉爽神，和缓安气。若实而不下，则心腹胀满，烦乱鼓肿；若虚而不补，
则气血消散，肌肉耗亡，精神脱失，意志昏迷。可汗而不汗，则毛孔闭塞，闷绝而终；合吐而不吐，则结胸
上喘，水食不入；当灸而不灸，则冷气重凝，阴毒内聚，厥气上冲，分隧不散；当针而不针，则营卫不行，经
络不利；宜导引而不导引，则邪侵关节，固结难通；宜按摩而不按摩，则淫随肌肉，久留不消；宜蒸熨而不蒸
熨，则冷气潜伏，渐成痹厥；宜暖洗而不暖洗，则阳气不行，阴邪相害；不当下而下，则开阳荡胃，洞泄不禁；
不当汗而汗，则肌肉消绝，津液枯耗；不当吐而吐，则心神烦乱，脏腑奔冲；不当灸而灸，则重伤经络，内蓄
【经文义理】
古代治疗疾病，只需转移患者的精神、改变其气血运行，通过祝由（一种通过祝说病由来治病的方法）即可治愈。如今世人治病，用药物从内部治疗，用针石从外部治疗，有的痊愈，有的不愈，为什么呢？远古时代的人生活在禽兽之间，行动时通过活动来躲避寒冷，居住在阴凉处来躲避暑热，内心没有眷恋思慕的劳累，外表没有奔走官场的形体劳苦。这是恬淡虚无的时代，邪气不能深入体内。所以毒药不能从内部治疗，针石不能从外部治疗，因此只需转移精神、使用祝由疗法即可。中古时代治疗疾病，病邪初至就用汤液治疗，十天可以去除八风五痹等病邪；如果十天未愈，则用草苏、草荄（草根）的枝条煎服。末世治疗疾病就不是这样了，不根据四季变化，不了解日月规律，不审察病情的逆顺，等到病形已经形成，才想用微针从外部治疗，用汤液从内部治疗。庸医慌张失措，认为可以攻伐，结果旧病未去，新病又起。○ 治疗疾病必须探求根本。先患病而后出现气血逆乱的，治其本；先有气血逆乱而后患病的，治其本。先感到寒冷而后患病的，治其本；先患病而后感到寒冷的，治其本。先发热而后患病的，治其本；先患病而后发热的，治其本。先患病而后泄泻的，治其本；先泄泻而后产生其他疾病的，治其本。先患病而后出现胸腹胀满的，治其标；先出现胸腹胀满而后产生心烦的，治其本。大小便不通利的，治其标；大小便通利的，治其本。先大小便不通利而后患病的，治其本。病情反过来违背了根本，出现了标部的病证；治疗反过来违背了根本，使用了针对标部的方药。谈论标与本，道理简单但不要忽视。审察本与标，气血就可以调和。○ 病势从内部发展到外部的，调理内部；病势从外部发展到内部的，治疗外部；病势从内部发展到外部且在外部表现严重的，先调理内部，然后治疗外部；病势从外部发展到内部且在内部表现严重的，先治疗外部，然后调理内部；内外病势互不相关的，则治疗主要病症。○ 有邪气的要探究其来源，无邪气的要探究其原因，邪气盛的要责求其因，正气虚的要责求其因，寒证用热药，热证用寒药，病轻的采用逆治法，病重的采用从治法，坚硬的病证要削软它，客邪要清除它，劳损的用温补法，郁结的用消散法，留滞的用攻逐法，干燥的用滋润法，拘急的用缓急法，涣散的用收敛法，亏损的用补益法，安逸停滞的用行散法，惊恐的用平复法，病在上方的用降下法，病在下方的用涌吐法，摩挲肌肤，药浴浸泡，迫劫病邪，开泄腠理，根据病情适宜为原则。
逆病势而治是正治，顺病势而治是反治。用热药治寒证但借助寒性引导，用寒药治热证但借助热性引导。用补塞法治闭塞证，用通利法治通利证。必须制服其主要病邪，并先找出病因，开始治疗时看似相同，最终效果却不同。○ 疾病刚开始发生时，可以用针刺治愈；病势正盛时可以等待其衰退后再治疗。因为病邪轻扬的就用发散法，因为病邪沉重的就用减损法，因为正气衰弱的就用彰显（扶助）法。形体不足的，用气分药来温养；精气不足的，用味厚之品来滋补。病位高的，顺势用涌吐法；病位低的，用通利二便法使邪气竭尽；中焦胀满的，从内部泻下。有邪气的，浸渍身体使其出汗。病在皮表的，用发汗法解除。病势剽悍急骤的，按压并收敛它。实证，用消散和泻下法。血实宜刺破放血，气虚宜用导引法。○ 打开汗孔（发汗），洁净膀胱（利尿），去除陈腐积滞，清理肠胃。○ 风邪淫溢于内，用辛凉药治疗，辅以苦甘药，用甘味药缓和它，用辛味药疏散它。热邪淫溢于内，用咸寒药治疗，辅以苦甘药，用酸味药收敛它，用苦味药发泄它。湿邪淫溢于内，用苦热药治疗，辅以酸淡药，用苦味药燥湿，用淡味药渗湿。火邪淫溢于内，用咸冷药治疗，辅以苦辛药，用酸味药收敛它，用苦味药发泄它。燥邪淫溢于内，用苦温药治疗，辅以甘辛药，用苦味药通便。寒邪淫溢于内，用甘热药治疗，辅以苦辛药，用咸味药泻下，用辛味药润燥，用苦味药坚固。（《素问》）
形体正气不足，病气有余，这是邪气胜，急需泻法；形体正气有余，病气不足，急需补法。形体正气不足，病气也不足，这是阴阳俱不足，不可针刺，针刺则会加重不足，加重不足则阴阳俱竭，血气皆尽，五脏空虚，老年人会死亡，壮年人也不能恢复。形体正气有余，病气也有余，这是阴阳俱有余，急需泻除邪气，调其虚实。所以说：有余的用泻法，不足的用补法。（《灵枢》）
无妄之疾（非因自身过失或情志引起的疾病），不用药物治疗反而会有喜效。（《易经》）
疡医，掌管肿疡、溃疡、金创、骨折等疾病的涂药、刮杀等制剂。（《周礼》）
祛除疾病务必彻底。（《左传》）
阳气不足，阴气有余，应当先补阳，后泻阴。阴气不足，阳气有余，应当先补阴，后泻阳。营卫通行，这是关键。（《难经》）
【哲理名言】
神医能治一切病，但不能治寿命已尽的人。（《楞严经》）
扁鹊并不能使人死而复生，那些本该存活的人，扁鹊只是使他们苏醒罢了。（《史记》）
上工（高明的医生）治未病，为什么呢？所谓治未病，就是看到肝病，知道肝木会传脾土，应当先充实脾脏；中工（一般的医生）不懂这种传变规律，看到肝病，不懂得充实脾脏，只治疗肝脏。（《金匮要略》）
一个人的身体，就像一个国家。胸腹的位置，就像宫殿；四肢的区别，就像郊野边境；骨节的区分，就像百官；神，就像君主；血，就像臣子；气，就像百姓。懂得治理身体，就能治理国家。爱护百姓，所以安定国家；爱惜气，所以保全身体。因此圣人消除尚未发生的祸患，治疗尚未发生的疾病，在无事之前进行医治，不在事情过去之后追悔。然后真一之气存在，三一之道坚守，百病退却，寿命延长。（《抱朴子》）
古代神圣的医生，能疗愈人的心灵，预先防止疾病发生。现在的医生，只知道治疗人的疾病，却不知道疗愈人的心灵，这如同舍弃根本追求末节，不清澈源头却堵塞水流，想要疾病痊愈，不也是愚笨吗？（孙真人/孙思邈）
良医治病，必须先探求致病的原因。虚邪应当治其母脏，实邪应当治其子脏，微邪应当治其所胜之脏，贼邪应当治其所不胜之脏，正邪应当治其本经。同时遭受多种病邪的，不止一端，要考察杂合病邪的轻重，视其标本的缓急，来决定治疗的先后顺序。（《局方发挥》）
治病有八个要点：一是虚，即五虚证；二是实，即五实证；三是脏腑寒冷，素有积冷；四是脏腑热盛，素有积热；五是邪气，非脏腑本身的正病；六是正气，非外邪所中；七是内，病不在体表；八是外，病不在体内。审察这八个要点，参考脉象和病机，差不多就不会出错了。（商辂）
治病分为初、中、末三种方法。初治的原则，法度应当猛峻，因为病是新近暴发的，应当用猛峻的药物，急速驱除病邪，不让病邪久居体内为害；中治的原则，法度应当宽猛相济，因为得病既非新近也非长久，应当以缓急适中，扶正祛邪，相辅相成兼治；末治的原则，法度应当宽缓且长期服用，平和善良无毒，培养血气，使邪气自然去除。○ 治法有五种：一是和，例如小热之病，应当用凉药调和；调和无效，接着用取（泻）法，因为热势稍大，应当用寒药泻下；泻下无效，接着用从（顺）法，因为热势已经很甚，应当用温药顺从其势，或者热因寒用；顺从无效，再用折（制）法，因为病势极甚，应当用逆法治之；逆制无效，应当用下夺法；下夺无效，再用属（求其所属）法，因为求其所属以衰减病势，由于热邪深陷骨髓，无法排出，针药不能到达，所以求其所属以衰减病势。求属的方法，就是同声相应，同气相求。○ 病位高的抑制它，不是病位高就一定要抑制，而是因为它原本低下而失于太高，所以抑制它使其下降。如果原本就高，为什么要抑制？病位低的举升它，不是病位低就一定要举升，而是因为它原本高而失于太低，所以举升它使其升高。如果原本就低，为什么要举升？（《此事难知》）
《内经》说：治疗疾病必须探求根本。所以简略列举如下：以生为本对待死证，想要救活死者，不要伤害生机；以正为本对待邪气，想要攻伐邪气，必须顾护正气；以阳为本对待阴，阳气存在则生，阳气耗尽则死；以动为本对待静，有动则活，无动则止；以气为本对待血，气来则行，气去则凝；以脉为本对待证候，脉象吉则预后吉，脉象凶则预后凶；先病者为后病之本，从此处来的病，须从此处去解决；急症为缓症之本，谁急可忧，谁缓无忧；内为本对待外，外实有什么损伤？中气败坏才可怕；下为本对待上，滋养苗株先固其根，砍伐下部必枯其上；虚为本对待实，有余者拔除不难，不足者攻伐何忍？真为本对待假，浅陋者只知道表象，精妙者对疑似独明。总之求本的道理没有别的，不要伤害生机而已。○ 按“邪气盛则实，精气夺则虚”这两句，是治疗疾病的总纲。言辞似乎明显，含义却很微妙，最应当详细辨析。而辨析中最难的，是什么呢？大概“实”指邪气实，宜用泻法；“虚”指正气虚，宜用补法。凡是邪正相搏而为病，则邪实正虚都可以说。所以主张泻法的，就说邪盛则实，实当泻；主张补法的，就说精夺则虚，虚当补。各执一词，茫然没有确切见解，借口文饰，谁说谁非！因此极其精妙的训诫，反而酿成大害。不知道道理的所在，有必不可移易的，我请将其分析为四个方面：曰孰缓、孰急、其有、其无。所谓缓急，是察辨虚实的缓急。无邪虚者急在邪气，去除不迅速，停留就会生变；多虚者急在正气，培补不早，到时候无济于事；微实微虚者，只治其实，可以一扫而除；甚实甚虚者，所畏惧的是虚，只要固守根本，邪气无不退去；二虚一实者，兼治其实，开一条出路；二实一虚者，兼治其虚，防止发生意外。总之，实证误用补法，固然会增加邪气，还可以解救，祸患小；虚证误用攻法，真气忽然离去，无可挽回，祸患大。这虚实的缓急，不可不察。所谓有无，是察辨邪气的有无。凡风、寒、暑、湿、燥、火，都能成为邪气，邪气在表、在里、在腑、在脏，必定有所居处，求得根本，就直接攻取，这就是所谓的“有”，有则是邪气之实；如果没有六气之邪，而病出于三阴，则是情欲伤内，劳倦伤外，非邪似邪，非实似实，这就是所谓的“无”，无则是病在元气。不明白虚实有无的含义，必然导致以逆为从，以标作本，断绝人的长命，能不谨慎吗！（《类经》）
治病的准则，应当知晓邪正，权衡轻重。凡是治疗实证，譬如除草。禾苗中生稗草，是禾苗的贼害，有一株稗草去一株，有两株去两株，是除草的好方法。如果有一株稗草却去了两株禾苗，就有两株稗草却去了四株禾苗，伤了禾苗；如果识别禾苗不准，都认为是稗草，企图全部清除，那就连禾苗也没了。这是用攻伐之法，贵在察辨得真切，不可过度。凡是治疗虚证，譬如发放粮饷，一人一升，十人一斗，每日粮饷足够了。如果百人一斗，千人一斛，对于三军之众，难道是担石之粮所能养活的呢？一旦粮饷接续不上，将会把之前的粮饷也抛弃，何况从中克扣呢？这是用补益之法，贵在轻重适度。○ 凡是临证治病，不必讨论是否有虚证、无虚证，只要没有实证依据而生病的，就应当兼用补法，以调和营卫精血之气。也不必讨论是否有火证、无火证，只要没有热证依据而生病的，就应当兼用温法，以培补命门脾胃之气。○ 用补法，贵在先轻后重，务必成功；用攻法，必须先缓后急，达到病所即可。○ 时医治病，只知道察辨标，不知道察辨本。只看见他们着急在病，而完全不知道着急在命。这其中的缓急，谁可缓？谁当急？谁是今日当急？谁是明日更当急？○ 温中即是散邪，强主（扶正）即是逐寇。○ 想要解表发散的，须远离酸寒药；想要降下的，不要兼用升散药。阳气旺的应当忌温，阳气衰的勿犯沉寒，上实者忌升提，下实者忌秘结，上虚者忌降下，下虚者忌泄利，所有动的再动即散，所有静的再静即灭。甘味药勿施于中满，苦味药勿施于假热，辛味药勿施于热躁，咸味药勿施于伤血，酸味属木最能克土，脾气虚者少用。○ 用药处方，有反佐之道的，这是轩岐（黄帝、岐伯）的法旨，治病的微妙权变。后世医家，往往多借反佐之名扰乱常规，不仅前理悖谬，而且遗害后人。看《内经》论治，说：奇方不去病就用偶方，偶方不去病就用反佐法取之。所谓寒热温凉，反顺从病势。这个意思，是说病有微甚，也有真假，先从正治，正治不愈，然后反佐取之，这是不得不然的。又说：病轻的逆治，病重的从治，逆病势的是正治，顺病势的是反治。这是说以寒治热，以热治寒，逆其病势的，叫正治；以寒治寒，以热治热，顺其病势的，叫反治。如用热药治寒证，但寒邪拒热，则反佐以寒药进入；用寒药治热证，但热邪拒寒，则反佐以热药进入，这都是反佐的意义，也是不得不然的。又说：热因寒用，如大寒内结，应当用热药治，但寒甚格拒热药，药不得入，则以热药冷服，咽下之后，冷体既消，热性便发，情理上不违，而获得大益。寒因热用，如大热在中，用寒药攻治则不入，用热药攻治则病增，乃以寒药热服，入腹之后，热气既消，寒性遂行，情理协和，而病灭，这都是反佐的意义。此外如张仲景治少阴下利，初用白通汤，是正治；继因有烦，而用白通加猪胆汁汤，是反佐。他治霍乱吐利脉微欲绝者，初用四逆汤，是正治；继因汗出小烦，而用通脉四逆加猪胆汁汤，是反佐。如果现在的所谓反佐就不是这样了，看朱丹溪的治疗，吞酸以黄连为君药，而以吴茱萸为佐药；治心腹痛倍加山栀，而以干姜为佐药。既然说是热证，用寒药就可以了，为什么还用干姜、吴茱萸？既然说是寒证，用热药就可以了，为什么还用黄连、栀子？自相矛盾，能不出错吗？夫反佐之法，是治病的权变。经法是日常使用的常规，权变是制宜的变化，必须在正经之外，方才用权宜，岂能随病处方，就适宜用反佐呢？那么什么适宜反佐，什么不适宜反佐？大概是正治无效的适宜反佐，病能格拒药物的适宜反佐，火极似水的适宜反佐，寒极反热的适宜反佐。真以应真，假以应假。假设没有格拒假证，自然应当正治，为什么要反佐？不应当权变而权变，则悖理反常；不应当反佐而反佐，则攻邪失正。怎么可以混淆呢？（张景岳）
疾病有适宜用汤剂的，有适宜用丸剂的，有适宜用散剂的，有适宜用下法的，有适宜用吐法的，有适宜用汗法的，有适宜用灸法的，有适宜用针法的，有适宜用补法的，有适宜用按摩的，有适宜用导引的，有适宜用蒸熨的，有适宜用暖洗的，有适宜用悦愉（情志调节）的，有适宜用和缓（缓治）的，有适宜用水疗的，有适宜用火疗的，种种方法，如果不是良善精博的医生，难以取得痊愈。庸俗低劣见识浅薄的人胡乱投用汤丸，汗、下、补、吐，动辄交错，轻病令其加重，重病令其致死。况且汤剂可以涤荡脏腑开通经络，调配阴阳，祛除邪恶，润泽枯朽，悦养皮肤，养气力，助困竭。丸剂可以驱逐风冷，破除坚症，消积聚，进饮食，舒营卫，开关窍。散剂能祛除风邪暑湿之气，掳获寒湿混浊之毒，发散四肢之壅滞，除剪五脏之结伏，开阳和胃，行脉通经。下法则疏豁开塞。补法则益助虚乏。灸法则起阴通阳。针法则行营引卫。导引则可以驱逐客邪于关节。按摩则可以驱除浮淫于肌肉。蒸熨辟冷，暖洗生阳，悦愉爽神，和缓安气。若实证不下，则心腹胀满，烦乱鼓肿；若虚证不补，则气血消散，肌肉耗亡，精神脱失，意志昏迷。可汗而不汗，则毛孔闭塞，闷绝而终；合吐而不吐，则结胸上喘，水食不入；当灸而不灸，则冷气重凝，阴毒内聚，厥气上冲，分隧不散；当针而不针，则营卫不行，经络不利；宜导引而不导引，则邪侵关节，固结难通；宜按摩而不按摩，则淫随肌肉，久留不消；宜蒸熨而不蒸熨，则冷气潜伏，渐成痹厥；宜暖洗而不暖洗，则阳气不行，阴邪相害；不当下而下，则开阳荡胃，洞泄不禁；不当汗而汗，则肌肉消绝，津液枯耗；不当吐而吐，则心神烦乱，脏腑奔冲；不当灸而灸，则重伤经络，内蓄
[Scriptural Principles]
In ancient times, treating diseases only required shifting the patient's spirit and altering their Qi flow, which could be cured through Zhuyou (a therapeutic method involving chanting the cause of illness). Nowadays, people treat diseases internally with medicinal herbs and externally with needles and stones; some recover, while others do not. Why is this? In ancient times, people lived among beasts, moving to avoid cold and dwelling in shaded areas to avoid heat. Internally, they had no burdens of longing or attachment; externally, they had no forms of labor for official duties. This was an era of tranquility and emptiness, where pathogenic factors could not penetrate deeply. Therefore, toxic medicines could not treat internally, and needles/stones could not treat externally, so merely shifting the spirit and using Zhuyou therapy was sufficient. In middle antiquity, when treating diseases, if pathogens had just arrived, decoctions were used, which could eliminate diseases like Eight Winds and Five Bi syndromes within ten days; if not cured after ten days, branches of grass roots (Caosu, Caogai) were boiled for administration. In later ages, treatment was different: one did not base it on the four seasons, did not understand the laws of sun and moon, did not examine reversals and compliance, and waited until the disease form was already established before attempting to treat externally with fine needles and internally with decoctions. Incompetent physicians acted frantically, believing attack was possible, resulting in old diseases persisting and new diseases arising. ○ Treating disease must seek its root. If illness precedes Qi/Blood rebellion, treat the root; if Qi/Blood rebellion precedes illness, treat the root. If cold sensation precedes illness, treat the root; if illness precedes cold sensation, treat the root. If fever precedes illness, treat the root; if illness precedes fever, treat the root. If illness precedes diarrhea, treat the root; if diarrhea precedes other illnesses, treat the root. If illness precedes abdominal fullness, treat the branch; if abdominal fullness precedes mental restlessness, treat the root. For obstruction of urination and defecation, treat the branch; for free passage of urination and defecation, treat the root. If obstruction of urination/defecation precedes illness, treat the root. If the condition contradicts the root, branch diseases appear; if treatment contradicts the root, branch-targeted prescriptions are used. Discussing branch and root, the principle is simple but should not be neglected. Examining root and branch allows Qi to be regulated. ○ If pathology moves from interior to exterior, regulate the interior; if from exterior to interior, treat the exterior; if from interior to exterior and severe externally, first regulate interior then treat exterior; if from exterior to interior and severe internally, first treat exterior then regulate interior; if interior and exterior pathologies are unrelated, treat the primary disease. ○ Investigate those with excess, investigate those without; hold accountable for those with abundance, hold accountable for those with deficiency; use heat for cold, cold for heat; reverse-treat mild cases, follow-treat severe cases; reduce hardness, remove exogenous pathogens, warm asthenia, dissipate knots, attack stagnation, moisten dryness, relieve spasm, astringe dispersion, tonify loss, promote逸 (inactivity), calm fright, descend upper, raise lower, massage, bathe, force,劫 (coerce), open, develop—adapt to the situation as the goal. Reverse-treatment is Zhengzhi (Orthodox Treatment); following-treatment is Fanzhi (Reverse Treatment). Use heat due to cold, cold due to heat. Use obstruction for obstruction, patency for patency. Must subdue the master pathogen and address the cause first; initially similar, finally different. ○ At the onset of disease, acupuncture may suffice; if excessive, wait for decline. Due to lightness, disperse; due to heaviness, reduce; due to weakness, manifest/support. For insufficiency of form, warm with Qi; for insufficiency of essence, tonify with flavor. For high locations, induce vomiting; for low locations, drain via bowels/bladder; for middle fullness, purge internally. For those with pathogens, soak the body to induce sweat. For those in the skin, release via sweating. For those who are swift and fierce, press and gather. For excess, scatter and purge. For blood excess, puncture/drain; for Qi deficiency, guide and pull. ○ Open the ghost gate (sweat pores), cleanse the clean府 (bladder), remove stale accumulation, invert the granary (digestive tract). ○ For Wind invading internally, treat with acrid-cool, assist with bitter-sweet, soothe with sweet, disperse with acrid. For Heat invading internally, treat with salty-cold, assist with bitter-sweet, astringe with sour, vent with bitter. For Dampness invading internally, treat with bitter-hot, assist with sour-bland, dry with bitter, seep with bland. For Fire invading internally, treat with salty-cold, assist with bitter-acrid, astringe with sour, vent with bitter. For Dryness invading internally, treat with bitter-warm, assist with sweet-acrid, purge with bitter. For Cold invading internally, treat with sweet-hot, assist with bitter-acrid, purge with salty, moisten with acrid, firm with bitter. (*Suwen*)
If physical constitution and Qi are deficient but pathological Qi is abundant, this is pathogen excess; urgently purge it. If physical constitution and Qi are abundant but pathological Qi is deficient, urgently tonify it. If both physical constitution/Qi and pathological Qi are deficient, this is Yin-Yang deficiency; do not needle, as needling causes double deficiency, leading to exhaustion of Yin-Yang, depletion of Blood/Qi, emptiness of Zang-Fu, death for the elderly, and non-recovery for the strong. If both physical constitution/Qi and pathological Qi are abundant, this is Yin-Yang excess; urgently purge pathogens, regulate excess/deficiency. Thus: Excess requires purging; deficiency requires tonifying. (*Lingshu*)
For inexplicable diseases, abstaining from medicine brings joy/recovery. (*I Ching*)
Surgeons manage preparations for applying medicine, scraping, and killing agents for swelling ulcers, open ulcers, metal wounds, and fracture wounds. (*Rites of Zhou*)
Removing disease must be thorough. (*Zuo Zhuan*)
If Yang Qi is deficient and Yin Qi is abundant, first tonify Yang, then purge Yin. If Yin Qi is deficient and Yang Qi is abundant, first tonify Yin, then purge Yang. The smooth circulation of Ying and Wei is key. (*Nanjing*)
[Philosophical Sayings]
A medical king can cure all diseases but cannot cure someone whose life span has ended. (*Shurangama Sutra*)
Bian Que cannot make the dead live or the living die; he merely awakens those who were destined to survive. (*Records of the Grand Historian*)
Superior doctors treat disease before it arises. Why? Treating before arising means seeing Liver disease, knowing Liver transmits to Spleen, and thus first strengthening the Spleen; average doctors do not understand transmission, see Liver disease, fail to strengthen the Spleen, and only treat the Liver. (*Jingui Yaolue*)
The human body is like a state. Chest and abdomen are like palaces; limbs are like borders; joints are like officials; Spirit is like the ruler; Blood is like ministers; Qi is like the people. Knowing how to govern the body enables governing the state. Loving the people stabilizes the state; cherishing Qi preserves the body. Thus sages prevent unarisen disasters, treat unarisen diseases, heal before events occur, and do not pursue after they pass. Then True One remains, Three Ones are guarded, hundred diseases recede, and lifespan extends. (*Baopuzi*)
Ancient divine physicians could heal the human mind, preventing illness beforehand. Modern physicians only know how to heal the body's disease but not the mind; this is abandoning root for branch, failing to clear the source while blocking the flow, yet seeking recovery—is this not foolish? (Sun Simiao)
Good physicians must first seek the cause of disease. For Deficient Pathogens, treat the Mother organ; for Excess Pathogens, treat the Child organ; for Minor Pathogens, treat the organ they overcome; for Hostile Pathogens, treat the organ that overcomes them; for Direct Pathogens, treat the primary meridian. For mixed pathogen invasion, observe the severity of mixing and the urgency of root/branch to determine treatment sequence. (*Ju Fang Fa Hui*)
Eight essentials of treatment: 1. Deficiency (Five Deficiencies); 2. Excess (Five Excesses); 3. Cold Zang-Fu (chronic cold accumulation); 4. Hot Zang-Fu (chronic heat accumulation); 5. Pathogen (not Zang-Fu proper disease); 6. Proper Qi (not external pathogen invasion); 7. Interior (disease not external); 8. Exterior (disease not internal). Examining these eight essentials, combined with pulse and pathogenesis, ensures few errors. (Shang Lu)
Treatment divided into Early, Middle, Late stages. Early stage: method should be fierce/strong because disease is new/sudden; use fierce drugs to drive out pathogens quickly. Middle stage: method should balance leniency and severity; disease is neither new nor long-standing; use moderate speed, nourish proper Qi, remove pathogens, combining both. Late stage: method should be lenient, frequent administration, mild/non-toxic, nourish Blood/Qi, allowing pathogens to leave naturally. ○ Five treatment methods: 1. Harmonize (He): e.g., slight heat treated with cool herbs; if ineffective, proceed to 2. Purge (Qu): heat slightly larger, use cold herbs to purge; if ineffective, proceed to 3. Follow (Cong): heat very severe, use warm herbs to follow, or hot-for-cold usage; if ineffective, proceed to 4. Subdue (Zhe): disease extremely severe, use reverse control; if ineffective, proceed to 5. Drain/Lower (Xia Duo); if ineffective, proceed to 6. Belong/Seek Category (Shu): seek belonging to weaken, as heat deep in marrow is inaccessible to needles/drugs. Seeking belonging follows "same sound responds, same Qi seeks." ○ High positions suppress them (not because high must be suppressed, but because originally low and lost too high, so suppress to lower); Low positions lift them (not because low must be lifted, but because originally high and lost too low, so lift to raise). (*Ci Shi Nan Zhi*)
*Classic* says: Treat disease by seeking the root. Briefly: Death uses Life as root; to save death, do not harm life; Righteousness uses Pathogen as root; to attack pathogen, protect righteousness; Yin uses Yang as root; Yang exists = life, Yang exhausted = death; Stillness uses Movement as root; Movement = life, No movement = stop; Blood uses Qi as root; Qi comes = flow, Qi goes = coagulation; Syndrome uses Pulse as root; Auspicious pulse = auspicious outcome, Inauspicious pulse = inauspicious outcome; Earlier uses Later as root; From here comes, must go from here; Urgent uses Slow as root; Who is urgent/worrying, who is slow/carefree? Interior uses Exterior as root; Exterior excess harms nothing? Interior collapse is feared; Lower uses Upper as root; Nourish shoots by rooting; Cut lower, upper withers; Deficiency uses Fullness as root; Removing excess is easy; attacking deficiency is cruel? Truth uses Falsehood as root; Shallow knows only present; Profound sees clearly in ambiguity. Ultimately, seeking root means nothing else but not harming life. ○ "Pathogen excess is Excess, Essence loss is Deficiency" is the general outline of treatment. Words seem obvious, meaning subtle. Hardest to distinguish: "Excess" means pathogen excess, suitable for purging; "Deficiency" means proper Qi deficiency, suitable for tonifying. When pathogen and proper Qi struggle, both can be described as excess/deficiency. Pro-purging say: Pathogen excess = Excess, Excess needs purging. Pro-tonifying say: Essence loss = Deficiency, Deficiency needs tonifying. Each holds one sentence, confused, using text to justify, who is right/wrong? Thus, profound teaching酿 (brews) great harm. Not knowing the immutable reason, I analyze this into four: Which slow, which urgent, Which has, Which lacks. Slow/Urgent refers to observing deficiency/excess urgency. No deficiency: urgency lies in pathogen; slow removal leads to changes. Much deficiency: urgency lies in proper Qi; late tonification fails at critical moment. Slight excess/deficiency: treat excess only, sweep away. Severe excess/deficiency: fear deficiency; solidify root, pathogens retreat. Two deficiency/one excess: treat excess concurrently, open one side. Two excess/one deficiency: treat deficiency concurrently, prevent unpredictability. Overall: Excess mistook for tonification increases pathogen, still salvageable, small disaster; Deficiency mistook for purging loses True Qi suddenly, irrecoverable, large disaster. Observe deficiency/excess urgency. Has/Lacks refers to observing pathogen presence. Wind/Cold/Summer-heat/Dampness/Dryness/Fire become pathogens; residing in exterior/interior/fu/zang, find root, attack directly. This is "Has," meaning pathogen excess. If no Six Qi pathogens, but disease from Three Yin, caused by desires injuring interior, fatigue injuring exterior, non-pathogen-like-pathogen, non-excess-like-excess. This is "Lacks," meaning disease in Yuan Qi. Ignoring deficiency/excess/has/lacks leads to mistaking reverse for following, branch for root, cutting off long life. Be cautious! (*Leijing*)
Treatment principles: Know pathogen/proper, weigh heavy/light. Treating excess is like weeding rice. Barnyard grass is rice thief; remove one grass, remove one; remove two grass, remove two. Good weeding. Remove one grass but kill two rice plants? Remove two grass but kill four rice plants? If misidentifying rice as grass, trying to remove all, no rice left. Using attack methods requires true observation, not excess. Treating deficiency is like supplying rations. One person one sheng, ten people one dou, daily ration sufficient. Hundred people one dou? Thousand people one hu? Can stone-carried grain feed three armies? If one ration fails, previous rations abandoned, let alone deductions. Using tonification requires appropriate weight. ○ Clinically, whether deficiency syndrome exists or not, if no excess evidence, combine tonification to regulate Ying/Wei/Blood/Essence Qi. Whether fire syndrome exists or not, if no heat evidence, combine warming to cultivate Mingmen/Spleen/Stomach Qi. ○ Tonification: light first, heavy later, ensure success. Attack: slow first, fast later, reach disease then stop. ○ Contemporary physicians only observe branch, not root. Only see urgency in disease, not in life. Which is slow? Which is urgent? Today urgent? Tomorrow more urgent? ○ Warming middle disperses pathogen; strengthening master expels bandit. ○ To release exterior, avoid sour/cold; to descend, avoid ascending/dispersing. Yang excess avoid warm; Yang deficiency avoid deep cold. Upper excess avoid ascending; Lower excess avoid constipation. Upper deficiency avoid descending; Lower deficiency avoid purging. Moving again scatters; Still again extinguishes. Sweet avoid middle fullness; Bitter avoid false heat; Acrid avoid heat/restlessness; Salty avoid blood injury; Sour/Wood overcomes Earth, Spleen deficiency use sparingly. ○ Prescription with counter-assistance (Fan Zuo) is Xuqi's principle, subtle weight of treatment. Later physicians misuse it, confusing norms, violating logic, harming future. *Neijing* says: Odd formula fails, use Even; Even fails, use counter-assistance. Cold/Hot/Warm/Cool follow disease. Meaning: Disease has slight/severe, true/false. First orthodox treatment; if fails, then counter-assistance. Necessary. Also: Mild reverse, severe follow. Reverse = Orthodox; Follow = Reverse. Cold treats Heat, Heat treats Cold = Reverse (Orthodox). Cold treats Cold, Heat treats Heat = Follow (Reverse). E.g., Heat treats Cold but Cold rejects Heat, counter-assist with Cold to enter; Cold treats Heat but Heat rejects Cold, counter-assist with Heat to enter. This is counter-assistance. Also: Hot for Cold use: Great cold internal knot, treat with Hot, but Cold rejects Hot, take Hot medicine cold; after swallowing, cold nature fades, hot nature acts, compliant, great benefit. Cold for Hot use: Great heat inside, Cold attack enters not, Hot attack increases disease, take Cold medicine hot; after entering stomach, hot nature fades, cold nature acts, harmonious, disease灭 (extinguished). These are counter-assistance. E.g., Zhang Zhongjing treating Shaoyin diarrhea: Bai Tong Tang (Orthodox); later irritability, add Pig Gallbladder Bile (Counter-assistance). Treating Huoluan vomiting/diarrhea faint pulse: Si Ni Tang (Orthodox); later sweating/minor irritability, Tong Mai Si Ni Tang + Pig Gallbladder Bile (Counter-assistance). Modern counter-assistance is different. Zhu Danxi: Acid regurgitation, Huang Lian (Monarch), Wu Zhu Yu (Assistant); Heart/Abdominal pain, Shan Zhi doubled, Gan Jiang (Assistant). If Heat, Cold suffices, why Gan Jiang/Wu Zhu Yu? If Cold, Heat suffices, why Huang Lian/Shan Zhi? Contradictory, errors inevitable? Counter-assistance is treatment flexibility. Classic is routine; Weight (Quan) is adaptation. Use weight outside classic rules, not随意 (casually) per case. What suits counter-assistance? Orthodox failure suits counter-assistance; Disease rejecting medicine suits counter-assistance; Extreme Fire resembling Water suits counter-assistance; Extreme Cold resembling Heat suits counter-assistance. True answers True, False answers False. If no rejection/false syndrome, naturally Orthodox, why counter? Inappropriate weight violates logic; inappropriate counter-assistance loses righteousness in attacking pathogen. How to confuse? (Zhang Jingyue)
Diseases suit Decoctions, Pills, Powders, Purging, Vomiting, Sweating, Moxibustion, Acupuncture, Tonification, Massage, Qigong, Steaming/Warming, Warm Washing, Joyful Regulation, Gentle Regulation, Water Therapy, Fire Therapy. Various methods; without excellent/broad knowledge, hard to cure. Mediocre/shallow doctors乱 (confuse) treatments, mix Decoction/Pill/Sweat/Purge/Tonify/Vomit, causing light to become heavy, heavy to die. Decoction cleanses Zang-Fu, opens meridians, regulates Yin-Yang, removes evil, moistens decay, nourishes skin, boosts strength. Pill drives wind/cold, breaks hardness, eliminates accumulation, promotes appetite, soothes Ying/Wei, opens orifices. Powder dispels Wind/Summer-heat/Dampness, captures Cold/Damp turbid toxins, disperses limb stagnation, cuts five Zang knots, opens Yang/harmonizes Stomach, moves pulses/meridians. Purging opens blockage. Tonifying aids deficiency. Moxibustion raises Yin/unblocks Yang. Acupuncture moves Ying/guides Wei. Qigong drives guest pathogens from joints. Massage drives floating pathogens from muscles. Steaming/Warming dispels cold; Warm washing generates Yang; Joy refreshes spirit; Gentle calms Qi. If Excess not purged: abdominal fullness,烦躁 (restlessness), edema. If Deficiency not tonified: Blood/Qi dissipate, muscle waste, spirit loss, coma. Sweatable but not sweated: pores closed, suffocation death. Should vomit but not: chest binding, panting, inability to eat/drink. Should moxa but not: cold coagulation, Yin toxin gathering, rebellious Qi rising, collaterals blocked. Should needle but not: Ying/Wei stagnation, meridian obstruction. Should Qigong but not: pathogens invade joints, hard to unblock. Should massage but not: pathogens linger in muscles. Should steam/warm but not: cold latent, Bi/Jue develops. Should warm wash but not: Yang not moving, Yin evil harming. Should purge but not: Yang opens/Stomach荡 (agitates), uncontrollable diarrhea. Should not sweat but sweated: muscle waste, fluid exhaustion. Should not vomit but vomited: heart/mind chaotic, Zang-Fu rushing. Should not moxa but moxed: severe meridian injury, internal accumulation...