痰毒，反害中和；不当针而针，则气血散失，机关细缩；不当导引而导引，则真气劳败，邪气妄行；不当按摩
而按摩，则肌肉 胀，筋骨舒张；不当蒸熨而蒸熨，则阳气偏行，阴气内聚；不当暖洗而暖洗，则汤灼皮肤，
热生肌肉；不当悦愉而悦愉，则神失气消，精神不快；不当和缓而缓，则气停意折，健忘伤志。大凡治疗，要
合其宜。脉状病候，少陈于后∶凡脉不紧数，则勿发汗；脉不疾数，不可以下；心胸不闭，尺脉微弱，不可以
吐；关节不急，营卫不壅，不可以针；阴气不盛，阳气不衰勿灸；内无客邪，勿导引；外无淫气，勿按摩；
皮肤不痹，勿蒸熨；肌肉不寒，勿暖洗；神不凝迷，勿悦愉；气不奔急，勿和缓。顺此者生，逆此者死。（《中藏经》）
《经》云∶识中标，只助本。治千人，无一损。如脾土虚者，温暖以益火之原；肝木虚者，濡润以壮水
之主；肺金虚者，甘缓
以培土之基；心火虚者，酸收以滋木之宰；肾水虚者，辛润以保金之宗。此治虚之本也。木欲实，金当平之；
火欲实，水当平之；土欲实，木当平之；金欲实，火当平之；水欲实，土当平之；此治实之本也。金为火制，
泻心在保肺之先；木受金戕，平肺在补肝之先；土当木贼，损肝在扶脾之先；水被土乘，清脾在滋肾之先；火
承水制，抑肾在养心之先。此治邪之本也。○病属于虚，治宜以缓。虚者精气夺也，盖病已沉痼，治须次第，
故治虚无速法，亦无奇法，如家贫年久，室内空虚，非旦夕间事也。病属于实，治宜以急。实者邪气胜也，
盖邪不速逐，为害滋蔓，故治实无缓法，多有奇法，如寇盗在家，当开门急逐即安。此病机缓急之法也。○要
知平人而至于病，必由于水火二家先病也；病至于大，必由于水火二道病极也；大至于危，必由于水火二气将
脱也。故小病或由于气血之偏，而大病必由于水火之害。舍气血以治小病，舍水火以治大病，真犹缘木求鱼，
其可得乎？（《冯氏锦囊》）
凡治病惟发表不远热，非发表则必远热矣；惟攻里不远寒，非攻里则必远寒矣。不当远而远，当远而不远，
其害不可胜言。○今人外感病兼内伤者居多，用药全要分别。如七分外感，三分内伤，则治外感药中，宜用缓剂、
小剂及姜、枣和中为引，庶无大动正气、汗血等累。若七分内伤，三分外感，则用药全以内伤为主。盖内伤之
人，才有些微外感，实时发病，不似壮盛之人，必所感深重，其病乃发也。○凡治阴病，得以转阳，则不药自
愈。纵不愈，用阴分药一剂，或四物二连汤，或六味地黄汤，以剂其偏，则无不愈。○蓄鱼千头者，必置介类
于池中，否则其鱼乘雷雨而冉冉腾散。盖鱼虽潜物，而性乐于动，以介类沉伏之物，而引鱼之潜伏不动，同气
相求，理通元奥。故治真阳之飞越，不以鼋鳖之类引之下伏，不能也。（喻嘉言）
《旧唐书·谈宾录》云∶病之用药，有正相当者，只须单用一味，直攻其病，药力既纯，病即立愈。今人
不能别脉，莫识病
源，惟以臆度，多用药味，譬之于猎，未知兔所，多发人马，空地遮围，冀其偶获，如此疗病，不亦疏乎！
假令一药偶然当病，复共他味相和，彼此牵制，气势不行，所以难瘥。（《知新录》）
治病先去病根，然后可用收涩。浣衣须去垢腻，然后可加粉饰。（朱丹溪）
益火之原，以消阴翳；壮水之主，以制阳光。○益心之阳，寒亦通行；强肾之阴，热之犹可。（王太仆）
先救人，后治病。医当医人，不当医病。○治感证，始终以存津液为第一义。○推陈可以致新，致新可以推
陈。○内伤之新，补之当早；外感之新，散之戒重。内伤之久，补之当峻、当速；外感之久，散之不可峻、不可
速。○有内伤似外感者，此火不可发散，发散则亡阴；不可以霜雪压之，压之则灭火。盖非水无以救火，非有根
之水，不足以救离根之火。○何谓虚实？有阴虚，有阳虚，有先天之阴阳虚。何谓阴虚？血虚也。何谓阳虚？
气虚也。血虚者补其血，四物汤之类是也；气虚者补其气，补中益气汤之类是也。先天之阴虚者，六味、左归
之类是也；先天之阳虚者，八味、右归之类是也。有攻伐太过之阳虚者，如用寒凉，而致阳遏不升，当以参、
术、黄 温之，甚者姜、桂以助之，又甚者八味、右归从其原以救之。有攻伐太过之阴虚者，如用发散，而致津
液干枯，当以归、芍、熟地滋之，枸杞、龟鹿两胶粘腻之物以填之是也。（《己任编》）
凡诊脉左右俱病者，治在右，以天地之气自右行左耳；上下俱病者，治在下，以万物之气自下行上耳。
故心肺俱病，治在膻中；肝脾俱病，治在胃；两肾俱病者，治在右肾，此重在右也。心肝俱病，治在肝；肝肾
俱病，治在肾；心肾俱病，亦治在肾；脾肺俱病，治在脾；脾肾俱病，治在肾；肺肾俱病，亦治在肾，此重在
下也。又肺与左肾俱病，治在左肾；心与右肾俱病，治在右肾，亦重下也。肺与肝俱病，治在肺；肾与脾俱病，
治在脾；亦
重右也。或曰心脾俱病，治火补土，何反言之？然。治火补土，乃治足少阴，亦上病治下也。若治手少阴，则
不能补脾，且将克肺，故心脾俱病，治土除湿，心邪自旺，脾土亦燥，二脏俱理。所以治下可以理上，治右可
以理左，均为本治，其标治不与此并论焉。（魏荔彤）
若夫土者从火寄生，即当随火而补，然有至妙之理。阳明胃土，随少阴心火而生，故补胃土者，当补心火，
而归脾一方，又从火之外家而补之，俾木生火，火生土也。太阴脾土，随少阳相火而生，故补脾土者，当补相
火，而八味丸一方，合水火既济而蒸腐之也。○今之言补肺者，人参、黄 ；清肺者，黄芩、麦冬；敛肺者五味、
诃子；泻肺者葶苈、枳壳。病之轻者，岂无一效！若本原亏损，毫不相干。盖肺金之气，夜卧则归藏于肾水之
中，丹家谓之母藏子宫，子隐母胎。肺名娇脏，畏热畏寒，肾中有火，则金畏火刑而不敢归；肾中无火，则水
冷金寒而不敢归。或为喘胀，为咳哕，为不寐，为不食，如丧家之狗。斯时也，欲补土母以益子，则喘胀愈甚；
若清之、泻之，则肺气日消，死期迫矣。惟收敛者，仅似有理，然不得其门，从何而入？《仁斋直指》云∶肺
出气也，肾纳气也；肺为气之主，肾为气之本。凡气从脐下逆奔而上者，此肾虚不能纳气归元也。毋徒从事于
肺，或壮水之主，或益火之原，火向水中生矣。○咳血发热，未必成瘵，服四物、知柏之药不已，则瘵成矣；
胸满膨胀，悒悒不快，未必成胀，服山楂、神曲之药不已，则胀成矣；面浮 肿，小便闭涩，未必成水，服渗
利之药不已，则水成矣；气滞膈塞，未必成噎，服青皮、枳壳之药不已，则噎成矣。（赵养葵）
人知补之为补，而不知泻之为补；知泻之为泻，而不知补之为泻。故补血以益营，非顺气则血凝；补气以
助卫，非活血则气滞。（《医学入门》）
治虚邪者，当先顾正气，正气存则不致于害。且补中自有攻
意，盖补阴即所以攻热，补阳即所以攻寒。世未有正气复而邪不退者，亦未有正气竭而命不倾者。○东方之木，
无虚不可补，补肾即所以补肝；北方之水，无实不可泻，泻肝即所以泻肾。故曰肝肾同治。肾应北方癸水，于
卦为坎，于象为龙，龙潜海底，龙起而火随之；肝应东方乙木，于卦为震，于象为雷，雷藏泽中，雷起而火随
之。故曰乙癸同源。（李士材）
乙癸同源说，究不得其理之所以然。肝者巽木，肾者坎水；河图二七同宫，洛书二七相连，此水木所以同
根，故二火亦同根也。人知水能生木，不知木亦能生水，同气相求。以五行验之∶甲木生在亥，此以阳水生阳
木；癸水生在卯，此以阴木生阴水，其理固昭然矣。更以人身验之∶酸者木之味也，言酸思酸，则齿龊而津液即
生，木之生水，其感召有甚神速者，故水固所以生木，补木亦所以生水。六味丸补肾之剂，而用山茱萸以补肝，
其理微矣！观乙癸之同源，医家其可轻言伐木、平肝乎？（《河洛精蕴》）
肝之治有数种∶水衰而木无以生者，用地黄丸，乙癸同源是也；土衰而木无以植者，用参苓白术散，缓肝
培土是也；本经血虚有火者，用逍遥散清火；血虚无火者，用归脾汤养阳。至于补火之法，亦下同乎肾；而
泻火之治，则上类乎心。左金丸独用黄连为君，从实则泻子之法，以直折其上炎之势；吴茱萸从类相求，引热
下行，并以辛温开其郁结，惩其杆格，故以为佐。然必木气实，而土不虚者，庶可相宜。（胡天锡）
《内经》∶浊气在上，则生 胀；清气在下，则生飧泄。此四句，乃治上、下二焦紧要之法。故治胸膈
胀满，多用降下药，如牛膝、茯苓之类；治泻利日久，多用升上药，如升麻、柴胡之类，不可不知。（吴篁池）
今之治气疾，惟知求之脾肺，而不知求之肾，所以鲜效。夫肾间动气，为五脏六腑之本，十二经脉之根，
呼吸之门，三焦之
原。有因房劳过度，或禀受素弱，肾经不足，气无管束，遂多郁滞，致生诸病。医者止知理气，而气愈不可理，
又以快药下之，而死者过半矣。复有以为脾虚不能运化之故，而从事补脾，仅可苟延岁月，终不免于死亡。
此不知补肾之过也，宜用破故纸、茴香、胡芦巴之类主之。○凡用调气药，须兼用和血药佐之。盖未有气滞而
血能和者，血不和则气益滞矣。（王宇泰）
治气虚有三法∶上气虚者，升而举之；下气虚者，纳而归之；中气虚者，温而补之。○用药之妙，须从虚着
力。一落在实处，再难长进。头痛医头，此医家之大忌。（周慎斋）
见痰休治痰，见血休治血，无汗莫发汗，有热莫攻热，喘生毋耗气，精遗毋止涩。（王应震）
大热利小便亦釜底抽薪之义。○治风药须兼养血药，制其燥也；养血药须兼搜风药，行其滞也。（《医方集解》）
治风先治血，血行风自灭。（陈良甫）
肥人之身，以火为宝；瘦人之身，以湿为宝。故肥人不任清凉，瘦人不任温补。○肝以散为补，心肾以收
为补，脾以燥为补，肺以润为补，肠胃以通为补。古人有以大黄为补剂者，肠胃闭结，气不行也。（《怡堂散记》）
勿见热而投凉，勿因咳而理肺。○九窍不和，皆属胃病，上下交病，治在中焦。○凡元气已伤，而病不愈者，
当与甘药。理阳气当推建中，顾阴液须投复脉。○治肝病三法∶辛散以理用，酸泄以体用，甘缓以益用。（叶天士）
凡病伤于情志，治以和肝、开心、醒脾、解郁为主。然须轻药缓治，渐可向愈。若用重药，反伤其胃气矣。
○凡外感病挟食者颇多，当思食为邪裹，散其邪则食自下。若杂消导于发散药中，胃汁复伤，因而陷闭者多矣。
至若风多挟暑、湿、寒，或挟燥火，或挟恼怒、劳倦、房事，及肝气、宿瘕、诸血等证，皆外感之病，无有不
挟者。所贵随证制宜，斟酌尽善，庶无差误。（《吴医汇讲》）
有此形故有此病，病者形为之也。然六邪之中人也，形受之，气味之药物能治之。七情之伤人也，亦形
受之，而七情之起，则由于心意识，故其为病，有难尽于药石治者。如《经》言怒可胜思，悲可胜怒之类，
以无形治无形，以相克取相生，自有无穷妙义。予病忧郁伤神，百药不效，幸得致身云路，以喜开忧，而痼
病遂瘳，此岂药石之所能治哉！○方书言∶治病衰其大半而止，不可过剂，过则反伤正气。大凡攻病，去其大
半，即宜养正而佐以祛邪，正气充而邪气自尽。若必欲尽攻其邪，而后补正，将正气与邪气俱竭矣。○凡痈肿结
核，世人多视为外科。立斋以为此属肾水亏损，肝火血燥，法当滋肾水，生肝血，用六味汤治之。其有胸胁等
处，大如升斗，或破如菌、如榴，不问大小，俱治以前法。○又论瘰疠乃肝经血燥，当清肝火，滋肾水，若竟
作痰治，多成坏证。（《折肱漫录》）
凡治病不察五方风气，服食居处，各不相同，一概施治，药不中 ，医之过也。○凡治病不辨新病邪实，
久病正虚，缓急先后失序，而实实虚虚，医之罪也。（《医门法律》）
痰毒，反而伤害中和之气；不应当针刺却进行了针刺，就会导致气血散失，关节拘挛收缩；不应当进行导引（一种呼吸与肢体运动相结合的养生疗法）却进行了导引，就会使真气劳损败坏，邪气妄行；不应当按摩却进行了按摩，就会导致肌肉肿胀，筋骨过度舒张；不应当蒸熨（用热蒸汽或热物敷贴体表）却进行了蒸熨，就会导致阳气偏行于外，阴气内聚；不应当暖洗（热水洗浴）却进行了暖洗，就会烫伤皮肤，热气蕴结于肌肉；不应当使用悦愉法（通过愉悦情志来治病的方法）却使用了悦愉法，就会导致神气耗散，精神不快；不应当使用和缓法（舒缓调治的方法）却使用了和缓法，就会导致气机停滞，意志折损，出现健忘并损伤志向。大凡治疗，必须合乎适宜的原则。脉象与病候，简要陈述如下：凡是脉象不紧数，就不要发汗；脉象不急数，就不可以使用泻下法；心胸没有闭塞感，尺脉微弱，就不可以使用催吐法；关节没有急痛，营卫没有壅滞，就不可以使用针刺法；阴气不盛，阳气不衰，就不可以使用艾灸法；体内没有客邪，就不可以进行导引；体外没有淫邪之气，就不可以进行按摩；皮肤没有痹阻，就不可以蒸熨；肌肉没有寒象，就不可以暖洗；神志没有凝滞迷乱，就不可以使用悦愉法；气机没有奔冲急迫，就不可以使用和缓法。顺应这些原则的就能生存，违背这些原则的就会死亡。（出自《中藏经》）
《内经》说：认清标与本的关系，只扶助根本，就能辅助本源。治疗一千人，没有一人受损。如果脾土虚弱，就用温补的方法来益火之源（命门之火）；肝木虚弱，就用濡润的方法来壮水之主（肾阴）；肺金虚弱，就用甘缓的方法来培补土之根基；心火虚弱，就用酸收的方法来滋助木之主宰（肝）；肾水虚弱，就用辛润的方法来保全金之宗源（肺）。这是治疗虚证的根本原则。木气过实，应当用金气来平抑它；火气过实，应当用水气来平抑它；土气过实，应当用木气来平抑它；金气过实，应当用火气来平抑它；水气过实，应当用土气来平抑它。这是治疗实证的根本原则。金被火克制，泻心的同时要注意保护肺，所以在保肺之前先泻心；木受金的伤害，平抑肺气的同时要注意补肝，所以在补肝之前先平肺；土受到木的克制，损害肝的同时要注意扶脾，所以在扶脾之前先损肝；水被土所乘，清脾的同时要注意滋肾，所以在滋肾之前先清脾；火受到水的制约，抑制肾的同时要注意养心，所以在养心之前先抑肾。这是治疗邪气的根本原则。○疾病属于虚证的，治疗宜用缓法。所谓虚，是精气被夺去。既然病已深重顽固，治疗必须有步骤次序，所以治疗虚证没有速效之法，也没有奇特之法，就像家里贫穷多年，室内空虚，不是早晚之间能恢复的事情。疾病属于实证的，治疗宜用急法。所谓实，是邪气亢盛。既然邪气不迅速驱逐，危害就会蔓延，所以治疗实证没有缓法，多有奇法，就像强盗在家里，应当开门急逐才能安宁。这是关于病机缓急的治疗法则。○要知道正常人之所以生病，必定是由于水火二脏先发病；病情发展到严重阶段，必定是由于水火二道病至极点；病情发展到危险阶段，必定是由于水火二气即将脱绝。所以小病或许是由于气血偏颇，而大病必定是由于水火的危害。舍弃气血去治疗小病，舍弃水火去治疗大病，真的如同缘木求鱼，怎么可能得到呢？（出自《冯氏锦囊》）
大凡治病，只有发表（解表）时不远离热性药，如果不是发表，则必然要远离热性药；只有攻里（泻下）时不远离寒性药，如果不是攻里，则必然要远离寒性药。不应当远离而远离，应当远离而不远离，其害处不可胜言。○现在的人外感病兼有内伤的居多，用药全在于分别清楚。比如七分外感，三分内伤，则在治疗外感的药物中，宜用缓剂、小剂，并用姜、枣调和脾胃作为引导，这样才不至于大动正气、导致汗血等弊端。若是七分内伤，三分外感，则用药完全以内伤为主。因为内伤的人，只要有一点轻微的外感，立刻就会发病，不像身体强壮的人，必须感受深重，病才会发作。○大凡治疗阴病，如果能转化为阳，那么不吃药也能自愈。即使不能自愈，使用阴分药物一剂，或者四物二连汤，或者六味地黄汤，以纠正其偏颇，就没有不愈的。○蓄养千头鱼的人，必定要在池中放置介类（如贝类等甲壳动物），否则那些鱼会乘着雷雨冉冉腾散。大概鱼虽然是潜游之物，但本性乐于活动，用介类这种沉伏不动的东西，来引导鱼的潜伏不动，这是同气相求，道理通晓玄奥。所以治疗真阳飞越（阳气浮越于上），如果不使用鼋鳖之类引导其下伏，是不能做到的。（喻嘉言）
《旧唐书·谈宾录》说：治病用药，有正相当者，只需单用一味药，直接攻击病症，药力纯粹，病立即痊愈。现在的人不能辨别脉象，不认识病源，只是凭主观推测，多用药味，这好比打猎，不知道兔子在哪里，就多发人马，在空地上遮围，希望偶然捕获，像这样治病，不是很疏忽吗！假如一味药偶然对症，又与其他药味配合，彼此牵制，气势不行，所以难以痊愈。（出自《知新录》）
治病先去病根，然后才可以用收涩法。洗衣服必须先去除污垢油腻，然后才可以加粉饰。（朱丹溪）
益火之源，以消除阴翳（阴寒之邪）；壮水之主，以制约阳光（虚火上炎）。○益心之阳，即使是寒证也能通行；强肾之阴，即使是热证也可以治疗。（王太仆）
先救人，后治病。医生应当医人，不应当只医病。○治疗感证（外感病），始终以保存津液为第一要义。○推陈可以致新，致新可以推陈。○内伤的新病，补益应当早；外感的新病，发散切忌过重。内伤的久病，补益应当峻猛、迅速；外感的久病，发散不可峻猛、不可迅速。○有内伤类似外感的，这种火不可发散，发散就会亡阴；不可以霜雪压之（比喻用寒凉压制），压之就会灭火。大概没有水无法救火，没有有根之水，不足以救离根之火。○什么是虚实？有阴虚，有阳虚，有先天之阴阳虚。什么是阴虚？就是血虚。什么是阳虚？就是气虚。血虚的人补其血，四物汤之类的方剂；气虚的人补其气，补中益气汤之类的方剂。先天之阴虚者，用六味地黄丸、左归丸之类的方剂；先天之阳虚者，用八味地黄丸、右归丸之类的方剂。有因攻伐太过导致的阳虚者，如使用寒凉药，导致阳气遏制不升，应当用人参、白术、黄芪温补，严重的用干姜、肉桂助阳，更严重的用八味地黄丸、右归丸从其本源来救治。有因攻伐太过导致的阴虚者，如使用发散药，导致津液干枯，应当用当归、白芍、熟地滋润，枸杞、龟鹿二胶这些粘腻之物来填补。（出自《己任编》）
大凡诊脉，左右都病的，治疗在右，因为天地之气是从右向左运行的；上下都病的，治疗在下，因为万物之气是从下向上生长的。所以心肺都病的，治疗在膻中；肝脾都病的，治疗在胃；两肾都病的，治疗在右肾，这是重在右侧。心肝都病的，治疗在肝；肝肾都病的，治疗在肾；心肾都病的，也治疗在肾；脾肺都病的，治疗在脾；脾肾都病的，治疗在肾；肺肾都病的，也治疗在肾，这是重在下部。另外肺与左肾都病的，治疗在左肾；心与右肾都病的，治疗在右肾，也是重在下部。肺与肝都病的，治疗在肺；肾与脾都病的，治疗在脾，也是重在上部（右/上）。有人问：心脾都病的，治火补土，为什么反而这样说？对。治火补土，是治疗足少阴肾经，也是上病治下。如果是治疗手少阴心经，就不能补脾，而且将会克肺，所以心脾都病的，治土除湿，心邪自然旺盛，脾土也会燥，两脏都能调理。所以治下可以理上，治右可以理左，都是治本，治标的方法不与此并列讨论。（魏荔彤）
至于土从火寄生，就应当随火而补，这里有至妙的道理。阳明胃土，随少阴心火而生，所以补胃土，应当补心火，而归脾一方，又从火之外家（肝木，因木生火，故肝为火之母/外家）而补之，使得木生火，火生土。太阴脾土，随少阳相火而生，所以补脾土，应当补相火，而八味丸一方，合水火既济而蒸腐食物。○现在说补肺的，用人参、黄芪；清肺的，用黄芩、麦冬；敛肺的，用五味子、诃子；泻肺的，用葶苈子、枳壳。病轻的，难道没有一点效果吗！但如果本源亏损，就毫不相干。大概肺金之气，夜间卧睡时归藏于肾水之中，丹家称之为母藏子宫，子隐母胎。肺名为娇脏，畏热畏寒，肾中有火，则金畏火刑而不敢归；肾中无火，则水冷金寒而不敢归。或者出现喘胀，咳嗽呃逆，失眠，不食，像丧家之狗一样狼狈。这时候，想补土母以益子（补脾益肺），则喘胀会更严重；如果清之、泻之，则肺气日渐消减，死期逼近了。只有收敛法，看起来似乎有理，但如果不得其门径，从何而入？《仁斋直指》说：肺出气，肾纳气；肺为气之主，肾为气之本。凡是气从脐下逆奔而上者，这是肾虚不能纳气归元。不要徒然从事于治肺，或者壮水之主，或者益火之原，火向水中生了。○咳血发热，未必成痨瘵，服用四物汤、知柏地黄丸不停止，则痨瘵形成了；胸满膨胀，郁郁不快，未必成鼓胀，服用山楂、神曲不停止，则鼓胀形成了；面浮肿，小便闭涩，未必成水肿，服用渗利药不停止，则水肿形成了；气滞膈塞，未必成噎膈，服用青皮、枳壳不停止，则噎膈形成了。（赵养葵）
人们知道补是补，却不知道泻也是补；知道泻是泻，却不知道补也是泻。所以补血以益营血，不顺气则血凝滞；补气以助卫气，不活血则气停滞。（《医学入门》）
治疗虚邪，应当先顾护正气，正气存在就不会受害。况且补中自有攻的意思，大概补阴就是用来攻热，补阳就是用来攻寒。世上没有正气恢复而邪气不退的，也没有正气竭尽而性命不倾覆的。○东方的木，没有虚不可补，补肾就是补肝；北方的水，没有实不可泻，泻肝就是泻肾。所以说肝肾同治。肾应北方癸水，在卦象为坎，在物象为龙，龙潜海底，龙起而火随之；肝应东方乙木，在卦象为震，在物象为雷，雷藏泽中，雷起而火随之。所以说乙癸同源。（李士材）
乙癸同源说，究其理之所以然。肝是巽木，肾是坎水；河图中二七同宫，洛书中二七相连，这就是水木所以同根，所以二火也同根。人们知道水能生木，不知道木也能生水，同气相求。用五行验证：甲木生在亥，这是以阳水生阳木；癸水生在卯，这是以阴木生阴水，其理固然昭然。再用人体验证：酸是木的味道，想吃酸，牙齿就会分泌唾液，木生水，其感召非常神速，所以水固然是生木的，补木也是生水的。六味丸是补肾的方剂，却用山茱萸来补肝，其中的道理微妙啊！观察乙癸之同源，医家怎么可以轻言伐木、平肝呢？（出自《河洛精蕴》）
肝的治疗方法有几种：水衰而木无以生者，用地黄丸，这是乙癸同源的道理；土衰而木无以植者，用参苓白术散，这是缓肝培土的道理；本经血虚有火者，用逍遥散清火；血虚无火者，用归脾汤养阳。至于补火的方法，也与肾相同；而泻火的治疗，则类似于心。左金丸独用黄连为君药，从实则泻子的方法，以直折其上炎之势；吴茱萸从类相求，引热下行，并以辛温开其郁结，惩罚其格拒，所以作为佐药。然而必须是木气实，而土不虚，才适宜。（胡天锡）
《内经》说：浊气在上，则生胀满；清气在下，则生飧泄。这四句话，是治疗上、下二焦紧要的方法。所以治疗胸膈胀满，多用降下药，如牛膝、茯苓之类；治疗泻利日久，多用升提药，如升麻、柴胡之类，不可不知。（吴篁池）
现在的治气疾，只知道求之于脾肺，而不知道求之于肾，所以很少见效。夫肾间动气，是五脏六腑之本，十二经脉之根，呼吸之门，三焦之源。有因房劳过度，或禀赋素弱，肾经不足，气无管束，遂多郁滞，导致产生各种疾病。医者只知道理气，而气更加不可理，又以快药下之，而死的人过半了。又有认为是脾虚不能运化的缘故，而从事补脾，仅可苟延岁月，终不免于死亡。这是不知道补肾的过错，宜用破故纸、茴香、胡芦巴之类为主治。○大凡用调气药，须兼用和血药佐之。大概没有气滞而血能和的，血不和则气更加滞涩。（王宇泰）
治疗气虚有三法：上气虚者，升而举之；下气虚者，纳而归之；中气虚者，温而补之。○用药的妙处，须从虚着力。一旦落在实处，再难长进。头痛医头，这是医家的大忌。（周慎斋）
见痰休治痰，见血休治血，无汗莫发汗，有热莫攻热，喘生毋耗气，精遗毋止涩。（王应震）
大热利小便，也有釜底抽薪的意义。○治风药须兼养血药，以制约其燥性；养血药须兼搜风药，以行其滞涩。（《医方集解》）
治风先治血，血行风自灭。（陈良甫）
肥人之身，以火为宝；瘦人之身，以湿为宝。所以肥人不任清凉，瘦人不任温补。○肝以散为补，心肾以收为补，脾以燥为补，肺以润为补，肠胃以通为补。古人有用大黄为补剂的，是因为肠胃闭结，气不行也。（《怡堂散记》）
不要见热就投凉药，不要因为咳嗽就理肺。○九窍不和，皆属胃病，上下交病，治在中焦。○凡元气已伤，而病不愈者，当给予甘药。理阳气当推建中汤，顾阴液须投复脉汤。○治肝病三法：辛散以理用，酸泄以体用，甘缓以益用。（叶天士）
凡病伤于情志，治疗以和肝、开心、醒脾、解郁为主。然而须用轻药缓治，渐渐可以向愈。如果用重药，反而伤其胃气矣。○凡外感病挟食者颇多，当思食为邪裹，散其邪则食自下。如果杂消导药于发散药中，胃汁复伤，因而陷闭者很多了。至于风多挟暑、湿、寒，或挟燥火，或挟恼怒、劳倦、房事，及肝气、宿瘕、诸血等证，都是外感之病，无不夹杂的。可贵的是随证制宜，斟酌尽善，才没有差误。（《吴医汇讲》）
有此形故有此病，病者是形体造成的。然而六邪中人，形受之，气味之药物能治之。七情伤人，也是形受之，但七情的起，则由于心意识，所以其为病，有难尽于药石治者。如《内经》所言怒可胜思，悲可胜怒之类，以无形治无形，以相克取相生，自有无穷妙义。我患忧郁伤神，百药不效，幸得致身云路（指仕途顺利或心境开阔），以喜开忧，而痼病遂愈，这难道是药石所能治的吗！○方书说：治病衰其大半而止，不可过剂，过则反伤正气。大凡攻病，去其大半，即宜养正而佐以祛邪，正气充而邪气自尽。若必欲尽攻其邪，而后补正，将正气与邪气俱竭矣。○凡痈肿结核，世人多视为外科。立斋认为此属肾水亏损，肝火血燥，法当滋肾水，生肝血，用六味地黄汤治之。其有胸胁等处，大如升斗，或破如菌、如榴，不问大小，俱治以前法。○又论瘰疬乃肝经血燥，当清肝火，滋肾水，若竟作痰治，多成坏证。（《折肱漫录》）
大凡治病不察五方风气，服食居处，各不相同，一概施治，药不中病，是医者的过错。○大凡治病不辨新病邪实，久病正虚，缓急先后失序，而实实虚虚（实证用补法使实更实，虚证用泻法使虚更虚），是医者的罪过。（《医门法律》）
Phlegm-toxin, conversely harming the harmonious and neutral qi; if acupuncture is performed when it is not indicated, blood and qi will scatter and dissipate, and joints will become contracted and shriveled; if Daoyin (a therapeutic practice combining breathing and physical movement) is performed when not indicated, true qi will be exhausted and damaged, and pathogenic qi will act recklessly; if massage is performed when not indicated, muscles will swell, and sinews and bones will excessively relax; if steaming and moxibustion/warming compresses are used when not indicated, yang qi will deviate outward, and yin qi will gather internally; if warm bathing is performed when not indicated, scalding of the skin will occur, and heat will generate within the muscles; if methods to induce joy and pleasure are used when not indicated, spirit and qi will be lost, and mental state will be unpleased; if soothing and gentle methods are used when not indicated, qi stagnation and willpower fracture will occur, leading to forgetfulness and damage to one's aspirations. Generally speaking, treatment must conform to appropriateness. The pulse conditions and disease manifestations are briefly described as follows: If the pulse is not tight and rapid, do not induce sweating; if the pulse is not urgent and rapid, do not use purgation; if there is no chest and epigastrium fullness/stiffness, and the chi pulse is weak and faint, do not induce vomiting; if joints are not urgent/painful, and Ying and Wei (nutritive and defensive) qi are not obstructed, do not use acupuncture; if yin qi is not excessive and yang qi is not deficient, do not use moxibustion; if there is no exogenous pathogen inside, do not perform Daoyin; if there is no pernicious external qi, do not perform massage; if the skin is not bi-syndrome (obstructed), do not use steaming/warming compresses; if muscles are not cold, do not use warm bathing; if the spirit is not condensed or confused, do not use methods to induce joy; if qi is not rushing urgently, do not use soothing methods. Those who follow these principles will live; those who oppose them will die. (From *Zhong Zang Jing*)
The *Classic* states: Recognize the biao (branch/symptom) and ben (root/cause), only assist the ben. Treat a thousand people, and none will be harmed. If Spleen Earth is deficient, warm and tonify to benefit the source of fire (Mingmen Fire); if Liver Wood is deficient, moisten and nourish to strengthen the master of water (Kidney Yin); if Lung Metal is deficient, use sweet and缓和 (gentle) methods to cultivate the foundation of Earth; if Heart Fire is deficient, use sour and astringent methods to nourish the ruler of Wood (Liver); if Kidney Water is deficient, use pungent and moistening methods to preserve the ancestor of Metal (Lung). This is the root principle for treating deficiency. If Wood desires excess, Metal should level it; if Fire desires excess, Water should level it; if Earth desires excess, Wood should level it; if Metal desires excess, Fire should level it; if Water desires excess, Earth should level it. This is the root principle for treating excess. When Metal is controlled by Fire, draining the Heart requires protecting the Lung first; when Wood is injured by Metal, leveling the Lung requires tonifying the Liver first; when Earth is invaded by Wood, damaging the Liver requires supporting the Spleen first; when Water is overwhelmed by Earth, clearing the Spleen requires nourishing the Kidney first; when Fire is constrained by Water, suppressing the Kidney requires nurturing the Heart first. This is the root principle for treating pathogens. ○ Diseases belonging to deficiency should be treated with缓 (slow/gentle) methods. Deficiency means the snatching away of essence and qi. Since the disease is deep-seated and stubborn, treatment must proceed in steps and order. Therefore, treating deficiency has no quick method, nor any miraculous method, just as a house impoverished for years, empty inside, cannot be restored in a morning or evening. Diseases belonging to excess should be treated with 急 (urgent/fast) methods. Excess means the victory of pathogenic qi. Since pathogens not quickly driven out cause spreading harm, treating excess has no slow method, often employing miraculous methods, like thieves in the house, requiring immediate expulsion through open doors to achieve peace. This is the method of urgency and slowness in disease mechanisms. ○ One must know that for a healthy person to fall ill, it must be because the Water and Fire organs (Kidneys and Heart) first became diseased; for a disease to become severe, it must be because the Water and Fire pathways reached their extreme; for a disease to become critical, it must be because the Water and Fire qi are about to collapse. Thus, minor diseases may result from Qi and Blood imbalance, but major diseases must result from the harm of Water and Fire. To treat minor diseases by abandoning Qi and Blood, and to treat major diseases by abandoning Water and Fire, is truly like climbing a tree to catch fish; how can this succeed? (From *Feng Shi Jin Nang*)
In all treating diseases, only when releasing the exterior (Biao) does one not stay far from hot herbs; if not releasing the exterior, one must stay far from hot herbs; only when attacking the interior (Li) does one not stay far from cold herbs; if not attacking the interior, one must stay far from cold herbs. To stay far when one should not, or not to stay far when one should, brings harms beyond count. ○ Nowadays, most patients with exogenous diseases have concurrent endogenous injuries; medication must distinguish carefully. For example, if it is 70% exogenous and 30% endogenous, then in the medicines for exogenous disease, one should use緩 (gentle) and small doses, and use Ginger and Jujube to harmonize the Middle Jiao as guides, so as not to greatly disturb Zheng Qi (healthy qi) or cause fatigue from sweating and bleeding. If it is 70% endogenous and 30% exogenous, then medication should focus entirely on endogenous injury. Because people with endogenous injury, even with slight exogenous factors, immediately fall ill, unlike robust individuals who must feel deeply heavy pathogens before illness manifests. ○ In general, treating Yin diseases, if one can transform them into Yang, they will heal without medicine. Even if they do not heal, using one dose of Yin-category medicine, such as Si Wu Er Lian Tang (Four Substances with Two Ligustrum Decoction) or Liu Wei Di Huang Tang (Six-Ingredient Rehmannia Pill), to correct the deviation, will ensure recovery. ○ Those who raise a thousand fish must place shellfish/mollusks in the pond; otherwise, the fish will float and scatter during thunderstorms. Although fish are submerged creatures, their nature enjoys movement. By using mollusks, which are sinking and still things, to guide the fish to lie still and inactive, it is seeking what is similar in nature, a principle connecting to profound mysteries. Thus, to treat the flying away of True Yang (floating Yang), if one does not use turtles and soft-shelled turtles to guide it downward to submerge, it cannot be done. (Yu Jiayan)
*Jiu Tang Shu · Tan Bin Lu* states: In treating diseases with medicine, there are cases where the remedy matches the disease exactly; one needs only to use a single herb directly attacking the disease. Once the medicinal power is pure, the disease heals immediately. Nowadays, people cannot differentiate pulses, nor recognize the source of disease, relying only on conjecture, using many herbs. This is like hunting: not knowing where the rabbit is, sending out many men and horses to enclose an empty area, hoping for accidental capture. Is such medical treatment not negligent? Suppose one herb happens to match the disease, but is mixed with others; they restrain each other, and their momentum fails to act, hence difficulty in healing. (From *Zhi Xin Lu*)
To treat disease, first remove the root cause, then one can use astringents. To wash clothes, one must first remove grease and dirt, then one can apply powder and decoration. (Zhu Danxi)
Benefit the source of Fire to eliminate Yin shadows (Yin-cold pathogens); strengthen the master of Water to control Solar brightness (deficient flaming fire). ○ Benefit the Yang of the Heart, and even cold conditions can circulate; strengthen the Yin of the Kidney, and even heat conditions can be treated. (Wang Taipu)
Save the person first, then treat the disease. A doctor should treat the person, not just the disease. ○ In treating exogenous syndromes, preserving Body Fluids is always the primary principle. ○ Pushing out the old brings forth the new; bringing forth the new pushes out the old. ○ For new endogenous injuries, tonification should be early; for new exogenous injuries, dispersion must be cautious not to be excessive. For long-standing endogenous injuries, tonification should be vigorous and fast; for long-standing exogenous injuries, dispersion must not be vigorous or fast. ○ There are endogenous injuries resembling exogenous ones; this type of "Fire" cannot be dispersed, for dispersing causes loss of Yin; it cannot be suppressed by frost and snow (metaphor for cold herbs), for suppressing extinguishes the fire. Indeed, without water, fire cannot be saved; without rooted water, it is insufficient to save fire that has lost its root. ○ What are Deficiency and Excess? There is Yin Deficiency, Yang Deficiency, and Congenital Yin/Yang Deficiency. What is Yin Deficiency? It is Blood Deficiency. What is Yang Deficiency? It is Qi Deficiency. For Blood Deficiency, tonify Blood, such as Si Wu Tang (Four Substance Decoction); for Qi Deficiency, tonify Qi, such as Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction). For congenital Yin Deficiency, use Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) or Zuo Gui Wan (Left Restoring Pill); for congenital Yang Deficiency, use Ba Wei Di Huang Wan (Eight-Ingredient Pill with Rehmannia) or You Gui Wan (Right Restoring Pill). For Yang Deficiency caused by excessive attack/draining, such as using cold/cool herbs causing Yang to be restrained and unable to rise, use Ren Shen (Ginseng), Bai Zhu (Atractylodes), Huang Qi (Astragalus) to warm; if severe, use Gan Jiang (Dried Ginger) and Rou Gui (Cinnamon Bark) to assist; if more severe, use Ba Wei Di Huang Wan or You Gui Wan to rescue from the origin. For Yin Deficiency caused by excessive attack/draining, such as using dispersing herbs causing Body Fluids to dry up, use Dang Gui (Angelica Sinensis), Bai Shao (White Peony Root), Shu Di Huang (Prepared Rehmannia) to nourish, and Gou Qi Zi (Goji Berry), Gui Lu Jiao Ning (Turtle and Deer Antler Gelatin) to fill. (From *Ji Ren Bian*)
When diagnosing pulses, if both left and right sides show disease, treat the right side, because the Qi of Heaven and Earth moves from right to left; if upper and lower both show disease, treat the lower part, because the Qi of all things moves from bottom to top. Thus, if Heart and Lung both have disease, treat at Dan Zhong (Conception Vessel 17); if Liver and Spleen both have disease, treat at the Stomach; if both Kidneys have disease, treat the right Kidney, emphasizing the right side. If Heart and Liver both have disease, treat the Liver; if Liver and Kidney both have disease, treat the Kidney; if Heart and Kidney both have disease, also treat the Kidney; if Spleen and Lung both have disease, treat the Spleen; if Spleen and Kidney both have disease, treat the Kidney; if Lung and Kidney both have disease, also treat the Kidney, emphasizing the lower part. Furthermore, if Lung and Left Kidney both have disease, treat the Left Kidney; if Heart and Right Kidney both have disease, treat the Right Kidney, also emphasizing the lower part. If Lung and Liver both have disease, treat the Lung; if Kidney and Spleen both have disease, treat the Spleen, also emphasizing the upper/right side. Someone asks: If Heart and Spleen both have disease, why speak of treating Fire and tonifying Earth in reverse? Correct. Treating Fire and tonifying Earth refers to treating the Foot Shaoyin (Kidney) channel, which is also treating upper disease by addressing the lower. If treating the Hand Shaoyin (Heart) channel, one cannot tonify the Spleen, and will instead overact upon the Lung. Therefore, when Heart and Spleen both have disease, treat Earth to drain dampness; if Heart Pathogen is prosperous, Spleen Earth becomes dry, and both organs are regulated. Thus, treating the lower can regulate the upper, treating the right can regulate the left; both are treating the root, while treating the branch is not discussed here. (Wei Litong)
As for Earth being born from Fire, one should supplement according to Fire, yet there is a subtle principle. Yangming Stomach Earth is born following Shaoyin Heart Fire; thus, to tonify Stomach Earth, one should tonify Heart Fire. The Gui Pi Tang (Restore the Spleen Decoction) supplements from the "outer home" of Fire (Liver Wood, as Wood generates Fire), causing Wood to generate Fire, and Fire to generate Earth. Taiyin Spleen Earth is born following Shaoyang Ministerial Fire; thus, to tonify Spleen Earth, one should tonify Ministerial Fire. The Ba Wei Wan (Eight-Ingredient Pill) combines Water and Fire achieving mutual interaction to steam and rot food. ○ Nowadays, those speaking of tonifying the Lung use Ren Shen (Ginseng) and Huang Qi (Astragalus); clearing the Lung use Huang Qin (Scutellaria) and Mai Dong (Ophiopogon); astringing the Lung use Wu Wei Zi (Schisandra) and He Zi (Chebula); draining the Lung use Ting Li Zi (Lepidium Seed) and Zhi Ke (Aurantium Fruit). For mild diseases, isn't there some effect! But if the root and origin are depleted, it is irrelevant. Generally, the Qi of Lung Metal returns to store within Kidney Water during sleep; Daoists call this "Mother hides in the palace, Son hides in the mother's womb." The Lung is called the Delicate Organ, fearing heat and cold. If there is Fire in the Kidney, Metal fears Fire punishment and dares not return; if there is no Fire in the Kidney, Water is cold and Metal is cold, and it dares not return. This may manifest as wheezing and distension, coughing and hiccups, insomnia, and anorexia, like a dog that has lost its home. At this time, wanting to tonify the Mother (Earth/Spleen) to benefit the Child (Metal/Lung) makes wheezing and distension worse; if one clears or drains, Lung Qi decreases daily, and death approaches. Only astringent methods seem reasonable, but without entering through the proper door, how can one enter? *Ren Zhai Zhi Zhi* states: The Lung emits Qi, the Kidney receives Qi; the Lung is the Master of Qi, the Kidney is the Root of Qi. Whenever Qi rebels upward from below the umbilicus, this is Kidney Deficiency failing to receive Qi and return it to its origin. Do not merely engage in treating the Lung; either strengthen the Master of Water, or benefit the Source of Fire, so that Fire is generated within Water. ○ Hemoptysis and fever do not necessarily constitute Tuberculosis (Lai Fei); continuing to take Si Wu Tang (Four Substance Decoction) and Zhi Bai Di Huang Wan (Anemarrhena, Phellodendron, and Rehmannia Pill) leads to Tuberculosis. Chest fullness and blooming, depression and discomfort do not necessarily constitute Drum Distension; continuing to take Shan Zha (Hawthorn) and Shen Qu (Medicated Leaven) leads to Drum Distension. Facial edema and swelling, blocked and difficult urination do not necessarily constitute Edema; continuing to take diuretic/damp-draining drugs leads to Edema. Qi stagnation and chest obstruction do not necessarily constitute Dysphagia (Ye Ge); continuing to take Qing Pi (Aurantium Peel) and Zhi Ke (Aurantium Fruit) leads to Dysphagia. (Zhao Yangkui)
People know tonification as tonification, but do not know that draining is also tonification; they know draining as draining, but do not know that tonification is also draining. Thus, tonifying Blood to benefit Ying (Nutritive) Qi, without moving Qi, causes Blood coagulation; tonifying Qi to assist Wei (Defensive) Qi, without invigorating Blood, causes Qi stagnation. (*Yi Xue Ru Men*)
When treating deficiency pathogens, one must first protect Zheng Qi (Healthy Qi); if Zheng Qi exists, harm will not occur. Moreover, tonification contains the intent of draining; indeed, tonifying Yin is to drain Heat, and tonifying Yang is to drain Cold. There is no case in the world where Zheng Qi recovers while pathogens remain, nor is there a case where Zheng Qi exhausts while life does not perish. ○ Wood of the East has no deficiency that cannot be tonified; tonifying the Kidney is tonifying the Liver. Water of the North has no excess that cannot be drained; draining the Liver is draining the Kidney. Hence, Liver and Kidney are treated together. The Kidney corresponds to Northern Gui Water, trigram Kan, image Dragon; Dragon hides at the sea bottom, when Dragon rises, Fire follows. The Liver corresponds to Eastern Yi Wood, trigram Zhen, image Thunder; Thunder hides in the marsh, when Thunder rises, Fire follows. Hence, Yi and Gui share the same source. (Li Shicai)
The theory of "Yi and Gui sharing the same source" seeks the reason behind it. Liver is Xun Wood, Kidney is Kan Water; in Hetu (River Map), 2 and 7 share the palace; in Luoshu (Lo Shu Square), 2 and 7 are connected; this is why Water and Wood share the same root, and thus the two Fires also share the same root. People know Water generates Wood, but do not know Wood also generates Water, seeking similar energies. Verifying with Five Elements: Jia Wood is born in Hai, this is Yang Water generating Yang Wood; Gui Water is born in Mao, this is Yin Wood generating Yin Water; the principle is clear. Further verifying with the human body: Sour is the taste of Wood. Thinking of sour causes teeth to chatter and saliva to produce; Wood generating Water, its induction is very swift. Thus, Water indeed generates Wood, and tonifying Wood also generates Water. Liu Wei Wan (Six-Ingredient Pill) is a Kidney-tonifying formula, yet it uses Shan Zhu Yu (Cornus) to tonify the Liver; the principle is subtle! Observing that Yi and Gui share the same source, how can physicians lightly speak of felling Wood or calming the Liver? (From *He Luo Jing Yun*)
Treatment of the Liver has several types: If Water is deficient and Wood has nothing to grow from, use Di Huang Wan (Rehmannia Pill), which is the principle of Yi and Gui sharing the same source; if Earth is deficient and Wood has nothing to plant on, use Shen Ling Bai Zhu San (Ginseng, Poria, and Atractylodes Macrocephala Powder), which is slowing the Liver and cultivating Earth; if the primary channel has Blood Deficiency with Fire, use Xiao Yao San (Free and Easy Wanderer Powder) to clear Fire; if Blood Deficiency without Fire, use Gui Pi Tang (Restore the Spleen Decoction) to nourish Yang. As for the method of tonifying Fire, it is the same as for the Kidney; but the treatment of draining Fire is similar to the Heart. Zuo Jin Wan (Left Metal Pill) uses Huang Lian (Coptis) alone as the sovereign herb, applying the method of "draining the son when in excess" to directly curb its flaming upward trend; Wu Zhu Yu (Evodia) seeks similarity, guiding Heat downward, and using pungent-warm properties to open depression, punishing resistance, thus serving as the assistant herb. However, this is suitable only if Wood Qi is excess and Earth is not deficient. (Hu Tianxi)
*Nei Jing*: Turbid Qi staying above causes distension; Clear Qi staying below causes undigested stool diarrhea. These four sentences are crucial methods for treating the Upper and Lower Jiao. Thus, for treating chest and diaphragm fullness, use descending herbs like Niu Xi (Achyranthes) and Fu Ling (Poria); for treating chronic diarrhea, use ascending herbs like Sheng Ma (Cimicifuga) and Chai Hu (Bupleurum). This must be known. (Wu Huangchi)
Current treatments for Qi disorders only seek the Spleen and Lung, not the Kidney, hence few effects. The Moving Qi in the Kidney region is the root of the five zang and six fu organs, the root of the twelve meridians, the gate of respiration, and the source of the San Jiao (Triple Burner). Some due to excessive sexual activity, or innate weakness, Kidney Channel insufficiency, Qi has no restraint, leading to much stagnation and various diseases. Physicians only know regulating Qi, but Qi becomes harder to regulate, and using harsh purgatives kills more than half. Others attribute it to Spleen Deficiency failing to transport and transform, engaging in Spleen tonification, merely prolonging life for years, ultimately dying. This is the fault of not knowing to tonify the Kidney; one should use Po Gu Zhi (Cistanche/Floorseed), Hui Xiang (Fennel), Hu Lu Ba (Trigonella) as main treatments. ○ Whenever using Qi-regulating herbs, one must combine with Blood-harmonizing herbs as assistants. There is no case where Qi is stagnant but Blood is harmonious; if Blood is not harmonious, Qi becomes more stagnant. (Wang Yutai)
There are three methods for treating Qi Deficiency: For Upper Qi Deficiency, ascend and lift it; for Lower Qi Deficiency, receive and return it; for Middle Qi Deficiency, warm and tonify it. ○ The subtlety of using medicine must exert effort from deficiency. Once falling into excess, progress is hard. Treating headache by treating the head is a major taboo for physicians. (Zhou Shenzhai)
Seeing phlegm, do not treat phlegm; seeing blood, do not treat blood; having no sweat, do not induce sweat; having heat, do not attack heat; when wheezing arises, do not consume Qi; when essence leaks, do not astringe. (Wang Yingzhen)
Clearing urine in high fever also embodies the meaning of removing firewood from under the cauldron (treating the root). ○ Wind-treating herbs must combine with Blood-nourishing herbs to constrain dryness; Blood-nourishing herbs must combine with wind-searching herbs to move stagnation. (*Yi Fang Ji Jie*)
Treating wind, first treat Blood; when Blood moves, wind naturally extinguishes. (Chen Liangfu)
For fat bodies, Fire is precious; for thin bodies, Dampness is precious. Thus, fat people cannot tolerate cooling, and thin people cannot tolerate warming tonification. ○ The Liver is tonified by dispersing; Heart and Kidney are tonified by gathering/astringing; Spleen is tonified by drying; Lung is tonified by moistening; Intestines and Stomach are tonified by unblocking. Ancients used Da Huang (Rhubarb) as a tonifying agent because intestinal blockage prevents Qi circulation. (*Yi Tang San Ji*)
Do not see heat and throw cool herbs; do not see cough and regulate the Lung. ○ Disharmony of the nine orifices all belongs to Stomach disease; when upper and lower interactively diseased, treat the Middle Jiao. ○ When Yuan Qi (Primal Qi) is already damaged and disease does not heal, give Sweet Herbs. To regulate Yang Qi, recommend Jian Zhong (Build the Middle Decoction); to care for Yin Fluids, administer Mai Mai Gan Jiao Tang (Rehmannia, Licorice, and Cinnamon Decoction / Pulse-Nourishing Decoction). ○ Three methods for treating Liver disease: Pungent dispersal to regulate function, Sour draining to regulate substance and function, Sweet缓 (gentleness) to benefit function. (Ye Tianshi)
Diseases injured by emotions should be treated primarily by harmonizing the Liver, opening the Heart, awakening the Spleen, and resolving depression. However, light medicines and slow treatment are required to gradually recover. Using heavy medicines will反而 injure Stomach Qi. ○ Many exogenous diseases carry food retention; one must consider that food is wrapped by pathogens, dispersing the pathogens allows food to descend. Mixing digestive aids into dispersing herbs re-injures Stomach Juice, leading to many cases of sinking and closure. Wind often carries Summerheat, Dampness, Cold, or Dryness-Fire, or anger, fatigue, sexual activity, Liver Qi, old masses, and various blood syndromes; all are exogenous diseases, none lacking accompaniment. The value lies in adapting to symptoms, deliberating thoroughly, to avoid errors. (*Wu Yi Hui Jiang*)
Having this form results in this disease; the disease is caused by the form. However, among the Six Evils invading humans, the form receives them, and aromatic/flavor medicines can treat them. Among the Seven Emotions injuring humans, the form also receives them, but the arising of Seven Emotions stems from Mind and Consciousness; thus, their pathology is difficult to fully treat with herbs and needles. As the *Classic* says: Anger can overcome Thought, Sorrow can overcome Anger, etc., using the formless to treat the formless, using mutual overcoming to obtain mutual generation, containing infinite profound meanings. I suffered from melancholy injuring Spirit, hundred medicines ineffective, fortunately attained success in official career, using Joy to open Melancholy, and the stubborn disease healed. How could this be treated by herbs and needles! ○ Formulas state: Stop treating disease when it has diminished by more than half; do not overdose, for excess反而 injures Zheng Qi. Generally, attacking disease, after removing more than half, one should nourish Zheng Qi and assist in dispelling pathogens; when Zheng Qi is full, pathogens naturally exhaust. If one insists on completely attacking pathogens before tonifying Zheng Qi, both Zheng Qi and pathogens will exhaust. ○ For abscesses, swellings, and nodules, people mostly view them as surgical diseases. Li Zai considers this due to Kidney Water depletion, Liver Fire and Blood dryness; the method should nourish Kidney Water, generate Liver Blood, using Liu Wei Tang (Six-Ingredient Decoction). For those with large swellings in chest/flank like buckets, or broken like mushrooms/pomegranates, regardless of size, all treat with the aforementioned method. ○ Also discusses Scrofula (Luo Li) as Liver Channel Blood dryness, should clear Liver Fire, nourish Kidney Water; if treated merely as Phlegm, it often becomes a bad syndrome. (*Zhe Gong Man Lu*)
In treating diseases, if one does not observe the winds of the five directions, diet, residence, which are different, and applies uniform treatment, the medicine misses the disease; this is the physician's fault. ○ In treating diseases, if one does not distinguish new disease/excess pathogens from old disease/Zheng Deficiency, losing order of urgency and sequence, resulting in "excessifying excess and deficiencyifying deficiency," this is the physician's crime. (*Yi Men Fa Lv*)