上焦不行，下脘不通，然非谓绝不行不通也，但比之平常无病时，则谓之不行不通耳。上不行下不通则郁矣，郁则少火
皆成壮火，而胃居上焦下脘两者之间，故胃气热则上炎，熏胸中而为内热也。东垣所言，正与经旨相合，固宜引此段经
文于内外伤辨以为之主，乃反不引此，却谓火乘土位，此不能无疑者也。又《经》曰∶劳者温之。温者养也，东垣以为
温凉之温，谓宜温药以补元气，而泻火邪。又改损者益之，为损者温之。又以温能除大热为《内经》所云，而遍考《内
经》，并无此语，亦不能无疑者也。然温药之补元气泻火邪者，亦惟气温而味甘者斯可矣。盖温能益气，甘能助脾而缓火，
故元气复而火邪息也。夫宜用温药以为内伤不足之治则可，以为劳者温之之注则不可，苟以补之、除之、抑之、举之、
散之等语，比类而观焉，则其义自着矣。（王安道）
妇人之于血也，经水蓄，则为胞胎，则蓄者自蓄，生者自生。及其产育为恶露，则去者自去，生者自生，其酝而为
乳，则无复下满而为月矣，失血为血家妄逆，产乳为妇人常事，其去其生，则相同也。失血家须用下剂破血，盖施之于
妄逆之初。亡血虚家不可下，盖戒之于亡失之后。
人之登溷，辟辟有声，勃勃如蟹沫状者，咸以为寒。非寒也，由肠胃中浊气不得宣行耳。滞下之里急后重，及膀胱
不利而癃者，下焦之火郁而不伸也，二者颇关冲、任、督三经。常见里急后重者，多连尾 长疆如锥刺状。膀胱癃闭者，
脐下小腹逼迫而痛，是皆下焦火郁，而六腑浊气，相与纠郁于冲任之分故也。肠胃阳明燥金也，下焦少阳相火也，后重
之用木香、槟榔，行燥金之郁也。癃闭之用知母、黄柏，散相火之炽也。
凡伤寒家服药后，身热，烦躁，发渴，冒瞀，脉两手忽伏而不见，恶寒战栗，此皆阴阳氤氲，正邪相争，作汗之征
也，姑宜静以待之，不可因而仓皇，反至错误。
厥阴是六经中一经之名，厥自是诸证中一症之目也。酒之气暴，如人身虚气逆气之暴。酒得肉食则其气相缠绵而不
暴，如人之虚气逆气得金石之剂沉坠，则其气亦缠绵而不暴，所以然者，在相缠绵也，故金石之缠绵，在气不在质，惟
其气相得而缠绵，故其势亦不得不与之缠绵也。世人但知金石药坠气，而不知所以坠气之义也。东垣家则用质阴味浓以
沉降之，盖气阳质阴，阴阳相遇，则自然相得而不升走，亦金石缠绵之义欤。
凡数一为奇，二为偶，三为参，五为伍，如是则有统纪而无错乱。医书论脉云∶参伍不调，盖谓参不成参，伍不成
伍，大小不均，疏数不等，错乱而无纪也。黄发有阴阳，天五之土，为火所焚，阳黄也。地二之火，为水所溺，阴黄也。
刘河间为补泻脾胃之本者，盖以脾胃中和之气也，燥其湿则为泻，润其燥则为补。
火多水少，为阳实阴虚，其病为热。水多火少，为阴实阳虚，其病为寒也。
心肺为藏阴也，以通行阳气而居上，阴体而阳用也。大肠小肠为府阳也，以传阳气而居下，阳体而阴用也。
肥人湿多，瘦人火多。湿多肌理纵，外邪易入；火多肌理致，外邪难侵；湿多中缓少内伤；火多中燥多内伤。
人首尊而足卑，天地定位也。脾肺相为母子，山泽通气也。肝胆主怒与动，雷风之相薄也。心高肾下，水火不相射
也。八卦相错，而人亦肖之，妙哉易也。
郁者结聚而不得发越，当升者不得升，当降者不得降，当变化者不得变化，所以传化失常，而木郁之病见矣。气郁
者胸胁痛；湿郁者周身疼，或关节痛，遇阴寒则发；痰郁者动则气喘，寸口脉沉滑；热郁者昏瞀，小便赤，脉沉数；血
郁者四肢无力，能食；食郁者嗳酸，腹饱不能食，左寸脉和平，右寸脉紧盛。（俱滑伯仁）
设有人焉，正已夺而邪方盛者，将顾其正而补之乎？抑先其邪而攻之乎？见有不的，则死生系之，此其所以宜慎也。
夫正者本也，邪者标也，若正气既虚，则邪气虽盛，亦不可攻。盖恐邪未去而正先脱，呼吸变生，则措手无及，故治虚
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。如必不得已，亦当酌量缓急，暂从权宜，从少从多，寓战于守，斯可矣，此治虚之道也。
若正气无损者，邪气虽微，自不宜补，盖补之则正无与而邪反盛，适足以借寇兵而资盗粮，故治实证者，当直去其邪，
邪去则身安，但法贵精专，便臻速效，此治实之道也。要之能胜攻者，方是实证，实者可攻，何虑之有？不能胜攻者，
便是虚证，气去不返，可不寒心。此邪正之本末，有不可不知也。惟是假虚之证不多见，而假实之证最多也；假寒之证
不难治，而假热之治多误也。然实者多热，虚者多寒，如丹溪曰∶气有余便是火，故实能受寒。而余续之曰∶气不足便
是寒，故虚能受热。世有不明真假本末，而曰知医者，则未敢许也。
治其王气者，谓病有阴阳，气有衰王，不明衰王，则治之反甚。如阳盛阴衰者，阴虚火王也，治之者不知补阴以配
阳，而专用苦寒治火之王，岂知苦寒皆沉降，沉降则亡阴，阴愈亡则火愈盛。故服寒反热者，阴虚不宜降也。又如阳衰
阴盛者，气弱生寒也，治之者不知补阳以消阴，而专用辛温治阴之王，岂知辛温能耗散，耗散则亡阳，阳愈亡则寒愈甚。
故服热反寒者，阳虚不宜耗。此无他，皆以专治王气，故其病反如此。又如夏令本热，而伏阴在内，故每多中寒。冬令
本寒，而伏阳在内，故每多内热。设不知此而必欲用寒于夏，治火之王；用热于冬，治寒之王；则有中寒隔阳者，服寒
反热；中热隔阴者，服热反寒矣。是皆治王之谓，而病之所以反也。
气有外气，天地之六气也；有内气，人身之元气也。气失其和则为邪气，气得其和则为正气，亦为真气。但真气所
在，其义有三∶曰上中下也。上者所受于天，以通呼吸者也。中者生于水谷，以养营卫者也。下者气化于精，藏于命门，
以为三焦之根本者也。故上有气海，曰膻中也，其治在肺。中有水谷气血之海，曰中气也，其治在脾胃。下有气海，曰
丹田也，其治在肾。人之所赖，惟此气耳，气聚则生，气散则死。故帝曰气内为宝，此诚最重之辞，医家最切之旨也。
即如本篇始末所言，及终始等篇，皆 以精气重虚为念，先圣惜人元气至意，于此可见。奈何今之医家，但知见病治
病。初不识人根本。凡天下之理，亦焉有根本受伤，而能无败者，伐绝生机，其谁之咎？
诸风掉眩，皆属于肝矣。若木胜则四肢强直而为掉，风动于上而为眩。脾土受邪，肝之实也，若木衰则血不养筋而
为掉，气虚于上而为眩。金邪乘木，肝之虚也。又诸痛疮疡，皆属于心。若火盛则炽热为痈，心之实也。阳衰则阴胜为
疽，心之虚也。五脏六腑虚实皆然，故本篇首言盛者泻之，虚者补之，末言有者求之，无者求之，盛者责之，虚者责之。
盖既以气宜言病机矣，又特以盛虚有无四字，贯一篇之首尾，以尽其义，此正先圣心传精妙所在，最为吃紧纲领。奈何
刘完素未之详审，略其巅末，独取其中一十九条，演为《原病式》，皆偏言盛气实邪。且于十九条中，凡归重于火者，十
之七八；至于不及虚邪，则全不相顾。又曰其为治者，但当泻其过甚之气，以为病本，不可反误治其兼化也，立言若此，
虚者何堪？故楼氏指其治法之偏，诚非过也。
如太阴湿化，施于太阳；太阳寒化，施于少阴；少阴热化，施于阳明；阳明燥化，施于厥阴；厥阴风化，施于太阴。
凡淫胜在我者，我之实也，实者真邪也。反胜在彼者，我之虚也，虚者假邪也，此六气之虚实，即所谓有无也。然天地
运气虽分五六，而阴阳之用，水火而已。故阳胜则阴病，阴胜则阳病，泻其盛气，责其有也。培其衰气，责其无也。求
得所本而直探其颐，则排难解纷如拾芥也。设不明逆顺盈虚之道，立言之意，而凿执不移，所谓面东者不见西墙，面
南者不睹北方。察一曲者不可与言化，察一时者不可与言大，未免实实虚虚，遗人害矣！
《十一难》曰∶《经》言脉不满五十动而一止，一藏无气者，何藏也？然人吸者随阴入，呼者因阳出。今吸不能至肾，
至肝而还，故知一藏无气者，肾气先尽也。然则五脏和者气脉长，五脏病者气脉短，观此一藏无气，必先乎肾。如下文
所谓二藏、三藏、四藏、五脏者，当自远而近，以次而短。则由肾及肝，由肝及脾，由脾及心，由心及肺，故凡病将危
者，必气促似喘，仅呼吸于胸中数寸之间。盖其真阴绝于下，孤阳浮于上，此气短之极也，医于此际，而尚欲平之散之，
未有不随扑而灭者，良可哀也！夫人之生死由乎气，气之聚散由乎阴，而残喘得以尚延者，赖一线之气未绝耳，此藏气
之不可不察也。
浮、沉、迟、数、滑、涩，即此六者之中，而复有大相悬绝之要，则人多不能识也。夫浮为表矣，而凡阴虚者脉必
浮而无力，是浮不可以概言表，可升散乎？沉为里矣，而凡表邪初感之甚者，阴寒束于皮毛，阳气不能外达，则脉必先
见沉紧，是沉不可以概言里，可攻内乎，迟为寒矣，而伤寒初退，余热未清，脉多迟滑，是迟不可以概言寒，可温中乎？
数为热矣，而凡虚损之候，阴阳俱亏，气血败乱者，脉必急数，愈数者愈虚，愈虚者愈数，是数不可以概言热，可寒凉
乎？微细类虚矣，而痛极壅闭者，脉多伏匿，是伏不可以概言虚，可骤补乎，洪弦类实矣，而真阴大亏者，必关格倍常，
是弦不可以概言实，可消伐乎？夫如是者，是于纲领之中，而复有大纲领者存焉。设不能以四诊相参，而欲孟浪任意，
则未有不复人于反掌间者，此脉道之所以难言，毫厘不可不辨也。
阴阳形气俱不足者，调以甘药。甘之一字，圣人用意深矣，盖药食之入，必先脾胃，而后五脏得禀其气，胃气强则
五脏俱盛，胃气弱则五脏俱衰。胃属土而喜甘，故中气不足者，非甘温不可，土强则金王，金王则水充，此所以土为万
物之母，而阴阳俱虚者，必调以甘药也。虽至真要等论所列五味，各有补泻，但彼以五行生克之理推衍而言，然用之者，
但当微兼五味，而以甘为主，庶足补中。如四气无土气不可，五脏无胃气不可，而春但微弦，夏但微钩之义皆是也。观
《阴阳应象大论》曰∶形不足者，温之以气；精不足者，补之以味，故气味之相宜于人者，谓之为补则可。若用苦劣难
堪之味，而求其能补，无是理也。气味攻补之学，倘不善于调和，则动手便错，此医家第一着要义。
滑伯仁曰∶察脉须识上下来去至止六字，不明此六字，则阴阳虚实不别也。上者为阳；来者为阳；至者为阳；下者
为阴；去者为阴；止者为阴。上者自尺部上于寸口，阳生于阴也；下者自寸口下于尺部，阴生于阳也；来者自骨肉之分，
而出于皮肤之际，气之升也；去者自皮肤之际，而还于骨肉之分，气之降也；应曰至；息曰止也。
人迎候阳，故一盛在少阳，胆与三焦也。二盛在太阳，膀胱、小肠也。三盛在阳明，胃与大肠也，四盛以上者，以
阳脉盛极，而阴无以通，故曰格阳。寸口候阴，故一盛在厥阴，肝与心络也。二盛在少阴，心与肾也。三盛在太阴，脾
与肺也。四盛以上者，以阴脉盛极，而阳无以交，故曰关阴。
二阳之病发心脾，二阳阳明也，胃与大肠之脉也。肠胃有病，心脾受之，发心脾，犹言延及于心脾也，虽然脾胃为
合，胃病而及脾，理固宜矣。大肠与心本非合也，今大肠而及心何哉？盖胃为受纳之府，大肠为传化之府，食入于胃，
浊气归心，饮入于胃，输精于脾者，以胃之能纳，大肠之能化耳。肠胃既病，则不能受不能化，心肝何所资乎？心脾既
无所资，则无以运化而生精血矣。故肠胃有病，心脾受之，则男为少精，女为不月矣。心脾当总言男女，不当分别，至
隐曲不月，不可分说耳。（王安道）
咳嗽外感六淫，郁而成火，必六淫相合内伤；五脏相胜，必五邪相并，有此不同，而中间又有敛散二法。敛者谓收
敛肺气也，散者谓解散寒邪也，宜散而敛，则肺寒邪一时敛住，为害非轻。宜敛而散，则肺气弱，一时发散，而走泄正
气，害亦非小。且如感风咳嗽，已经散之后，其表虚复感寒邪，虚邪相乘，又为喘嗽，若欲散风，则愈重而虚其肺。若
收敛，则愈又滞其邪。当先轻解，渐次敛之，肺不致虚，邪不致滞，喘嗽自止矣。（徐叔拱）
《内经》曰∶一阴一阳结，谓之喉痹。王太仆注云∶一阴者手少阴君火，心主之脉气也。一阳者手少阳相火，三焦
之脉气也，二火皆主脉，并络于喉。气热则内结，气甚则肿胀，肿胀甚则痹，痹甚而不通则死矣，盖手少阴少阳，君相
二火独盛，则热结正络，故病且速也。十二经中言嗌干、嗌痛、咽肿、颔肿、舌本强，皆君火为之也。惟喉痹急速，相
上焦的气机运行不畅，下脘的传导功能受阻，但这并不是说气机完全断绝、完全不流通，只是相对于平常无病时的状态而言，称之为“不行”和“不通”。上焦不降、下脘不通，就会导致气机郁滞；气机郁滞则原本的“少火”（生理之火）都会转化为“壮火”（病理之火）。胃位于上焦和下脘之间，因此胃气受热就会向上炎蒸，熏灼胸中，从而产生内热。李东垣所说的理论，正与《内经》的宗旨相符合，本来应当引用这段经文作为内外伤辨证的纲领，但他反而没有引用，却说是“火乘土位”，这一点让人不能不怀疑。另外，《内经》说：“劳者温之。”这里的“温”是滋养的意思，李东垣将其解释为温凉之“温”，认为应当用温药来补益元气，同时泻除火邪。他又将《内经》中的“损者益之”改为“损者温之”。他还认为“温能除大热”是《内经》中的话，但遍查《内经》，并没有这句话，这也是让人不能不怀疑的地方。然而，能够用来补益元气、泻除火邪的温药，只有那些气温而味甘的药物才可以。因为温性可以益气，甘味可以助脾并缓和火势，所以元气恢复而火邪平息。适宜使用温药来治疗内伤不足是可以的，但不能将其作为对“劳者温之”的注解。如果把补、除、抑、举、散等说法进行类比观察，其中的道理自然就会显现。（王安道）
妇女与血的关系密切：月经蓄积时，是为了形成胞胎，此时蓄积的是蓄积的，生成的是生成的。等到分娩产出恶露时，排出的是排出的，生成的是生成的；酝酿成为乳汁时，就没有了下腹满胀和月经了。失血导致血家妄逆，生产哺乳是妇人的常事，它们都有去旧生新的过程，这是相同的。对于失血的病人，必须使用下剂破血，这是在妄逆之初施行的。对于亡血虚弱的病人，不可使用下法，这是在亡失之后发出的告诫。
人上厕所时，排泄物发出辟辟有声，像蟹沫一样冒泡的样子，大家都认为是寒证。其实不是寒证，而是由肠胃中的浊气不能宣通运行所致。痢疾里的里急后重，以及膀胱不利导致的癃闭，都是下焦的火气郁滞而不能伸展的结果，这两种情况都与冲、任、督三条经脉有关。常见里急后重的人，疼痛往往连及尾闾、长强穴，感觉像锥子刺一样。膀胱癃闭的人，脐下小腹逼迫疼痛，这都是下焦火气郁滞，六腑的浊气相互纠葛郁结在冲任之分野的缘故。肠胃属于阳明燥金，下焦属于少阳相火。治疗里急后重用木香、槟榔，是为了行散燥金的郁滞。治疗癃闭用知母、黄柏，是为了发散相火的炽盛。
凡是伤寒病患者服药后，出现身体发热、烦躁、口渴、头昏目眩、两手脉搏突然伏匿不见、怕冷战栗等症状，这些都是阴阳之气氤氲交争，正气与邪气相争，即将作汗的征兆。姑且应当安静等待，不要因为惊慌失措而导致错误的治疗。
厥阴是六经中的一经的名称，“厥”本身是诸种病症中一种症状的名称。酒的气性猛烈，就像人身上的虚气、逆气突然发作一样。酒遇到肉食，其气就会缠绵而不猛烈，就像人的虚气、逆气得到金石类药物这种沉重沉降的东西，其气也会缠绵而不猛烈。之所以这样，是因为“相缠绵”的缘故。所以金石类的“缠绵”，在于气而不在质地，只有当气性相合而缠绵，其势头也不得不与之缠绵。世人只知道金石类药物能坠气，却不知道坠气的真正含义。李东垣一派的医家则利用质地阴柔、味道浓厚的药物来沉降，因为气属阳、质属阴，阴阳相遇，自然就相合而不升浮走窜，这大概也是金石类缠绵的道理吧。
凡是单数为奇，双数为偶，三为参，五为伍，这样就有统纪而没有错乱。医书论述脉象时说：“参伍不调”，意思是参不成参，伍不成伍，大小不均匀，疏密不相等，错乱而没有条理。头发变白有阴阳之分，天五之土被火焚烧，是阳黄。地二之火被水淹没，是阴黄。刘河间提出补泻脾胃的根本方法，是因为脾胃具有中和之气。燥其湿就是泻，润其燥就是补。
火多水少，是阳实阴虚，其病症表现为热。水多火少，是阴实阳虚，其病症表现为寒。
心肺属于藏阴的脏器，因为它们通行阳气而位居上部，所以是阴体而阳用。大肠小肠属于府阳的器官，因为它们传化阳气而位居下部，所以是阳体而阴用。
肥胖的人湿气多，瘦火的人火气多。湿气多则肌理松弛，外邪容易侵入；火气多则肌理致密，外邪难以侵犯；湿气多则中气缓弱，较少内伤；火气多则中气燥烈，较多内伤。
人的头部尊贵而脚部卑贱，这是天地定位的结果。脾肺互为母子，如同山泽通气。肝胆主怒与动，如同雷风相薄。心高肾下，如同水火不相射。八卦相互交错，人也效法它，易经的精妙啊！
郁是指结聚而不能发越，该升的不升，该降的不降，该变化的不变化，所以传化失常，木郁的病就出现了。气郁则胸胁痛；湿郁则周身疼，或关节痛，遇阴寒则发作；痰郁则动则气喘，寸口脉沉滑；热郁则昏瞀，小便赤，脉沉数；血郁则四肢无力，能进食；食郁则嗳酸，腹部饱胀不能进食，左寸脉和平，右寸脉紧盛。（俱滑伯仁）
假设有一个人，正气已被削弱而邪气正盛，是应该顾护正气而补益它呢？还是先祛除邪气而攻伐它呢？见解如果不确切，生死就系于此，这就是为什么应当谨慎的原因。正气是本，邪气是标。如果正气已经虚弱，那么即使邪气很盛，也不可攻伐。因为恐怕邪气未去而正气先脱，呼吸间发生变故，就来不及措手了。所以治疗虚邪应当先顾护正气，正气存在就不会受害，而且补益之中自有攻伐之意。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，也没有正气竭尽而生命不倾覆的。如果实在不得已，也应当斟酌缓急，暂时权宜行事，从少到多，寓战于守，这样就可以了，这是治疗虚证的方法。如果正气没有受损，即使邪气微弱，也不宜补益，因为补益正气则正气无所用而邪气反而更盛，这简直等于借给寇兵武器、资助盗贼粮食。所以治疗实证，应当直接去除邪气，邪去则身安，但治法贵在精专，才能迅速见效，这是治疗实证的方法。总之，能够承受攻伐的，才是实证，实证可以攻伐，有什么可忧虑的呢？不能承受攻伐的，便是虚证，气去不返，怎能不令人寒心。这是邪正的本末关系，有不可不知道的地方。只是假虚的证候不多见，而假实的证候最多；假寒的证候不难治疗，而假热的证候大多误治。然而实证多热，虚证多寒，如朱丹溪说：“气有余便是火”，所以实证能承受寒凉。而我接着说：“气不足便是寒”，所以虚证能承受温热。世间有不明白真假本末，却自称懂医术的人，我不敢苟同。
治疗王气（亢盛之气），是说病有阴阳，气有衰旺。不明白衰旺，治疗反而会加重病情。如阳盛阴衰者，是阴虚火旺，治疗者不知道补阴以配阳，而专用苦寒药治疗亢盛的火，哪里知道苦寒药都是沉降的，沉降则会亡阴，阴愈亡则火愈盛。所以服用寒凉药反而发热的，是阴虚不宜降。又如阳衰阴盛者，是气弱生寒，治疗者不知道补阳以消阴，而专用辛温药治疗亢盛的阴，哪里知道辛温药能耗散，耗散则会亡阳，阳愈亡则寒愈甚。所以服用温热药反而发冷的，是阳虚不宜耗。这没有别的原因，都是因为专门治疗王气，所以病情反而如此。又如夏天本来热，而伏阴在内，所以多有中寒。冬天本来寒，而伏阳在内，所以多有内热。如果不知道这一点，一定要在夏天用寒凉药治火之旺，在冬天用温热药治寒之旺，那么有中寒隔阳者，服寒凉药反而发热；有中热隔阴者，服温热药反而发冷。这都是所谓治疗王气，而病情反而加重的原因。
气有外气，即天地的六气；有内气，即人身元气。气失去和谐就成为邪气，气得到和谐就成为正气，也称为真气。但真气的所在，其义有三：曰上、中、下。上者受之于天，用以通呼吸。中者生于水谷，用以养营卫。下者气化于精，藏于命门，作为三焦的根本。所以上方有气海，叫膻中，其治疗在肺。中间有水谷气血之海，叫中气，其治疗在脾胃。下方有气海，叫丹田，其治疗在肾。人所依赖的，只有这个气罢了，气聚则生，气散则死。所以黄帝说“气内为宝”，这确实是最重的言辞，是医家最切要的旨意。就像本篇始末所言，以及终始等篇，都以精气重虚为念，先圣爱惜人元气的深意，从这里可见。奈何现在的医家，只知道见病治病，根本不认识人的根本。凡天下的道理，哪有根本受伤而能不败坏的？伐绝生机，这是谁的过错？
各种风病引起的掉摇眩晕，都归属于肝。如果木气胜，则四肢强直而为掉摇，风动于上而为眩晕。脾土受邪，是肝的实证；如果木气衰，则血不养筋而为掉摇，气虚于上而为眩晕。金邪乘木，是肝的虚证。另外，各种痛疮疡，都归属于心。如果火气盛，则炽热为痈，是心的实证。阳衰则阴胜为疽，是心的虚证。五脏六腑的虚实都是这样，所以本篇开头说盛者泻之，虚者补之，结尾说有者求之，无者求之，盛者责之，虚者责之。既然已经用气宜来说明病机，又特别用盛、虚、有、无四个字贯穿一篇的首尾，以穷尽其义，这正是先圣心传精妙的地方，是最为关键的纲领。奈何刘完素没有详细审察，忽略首尾，只选取其中十九条，演变为《原病式》，都片面地说盛气实邪。而且在十九条中，凡是归重于火的，占十之七八；至于不及的虚邪，则完全不顾。他又说治疗的方法，只应当泻去过盛之气，以为病本，不可反误治其兼化，立言如此，虚证患者怎么受得了？所以楼氏指责他的治法偏颇，确实不算过分。
如太阴湿化，施加于太阳；太阳寒化，施加于少阴；少阴热化，施加于阳明；阳明燥化，施加于厥阴；厥阴风化，施加于太阴。凡是淫胜在我身上的，是我之实，实是真邪。反胜在彼身上的，是我之虚，虚是假邪，这就是六气的虚实，也就是所谓的有无。然而天地运气虽然分为五六，但阴阳的作用，不过是水火而已。所以阳胜则阴病，阴胜则阳病，泻其盛气，责其有；培其衰气，责其无。求得本源而直探其要领，则排难解纷如拾芥般容易。如果不明白逆顺盈虚的道理，立言的本意，而固执不移，所谓面东者不见西墙，面南者不睹北方。考察一端的人不可以与他谈论化育，考察一时的人不可以与他谈论大道，未免会实实虚虚，给人留下祸害！
《十一难》说：《内经》讲脉不满五十动而一止，一脏无气，是哪一脏呢？回答是：人吸气时随阴入，呼气时因阳出。现在吸气不能到达肾，到肝就返回了，所以知道有一脏无气，是肾气先耗尽。既然这样，五脏调和则气脉长，五脏有病则气脉短，观察这一脏无气，必定先从肾开始。如下文所说的二藏、三藏、四藏、五脏，应当由远及近，依次缩短。则由肾及肝，由肝及脾，由脾及心，由心及肺，所以凡是病危的人，必定气促似喘，仅在胸中数寸之间呼吸。因为其真阴绝于下，孤阳浮于上，这是气短的极致。医生在这个时候，还想平之散之，没有不随之扑灭的，真是可怜啊！人的生死取决于气，气的聚散取决于阴，而残喘得以延续，依赖的是一线之气未绝罢了，这是脏腑之气不可不察察的地方。
浮、沉、迟、数、滑、涩，在这六种脉象之中，又有大相悬绝的要领，人们大多不能识别。浮脉主表，但凡是阴虚者的脉必浮而无力，所以浮脉不可以一概说是表证，可以用升散法吗？沉脉主里，但凡是表邪初感严重的，阴寒束于皮毛，阳气不能外达，则脉必先见沉紧，所以沉脉不可以一概说是里证，可以用攻里法吗？迟脉主寒，但伤寒初退，余热未清，脉多迟滑，所以迟脉不可以一概说是寒证，可以用温中法吗？数脉主热，但凡是虚损的征候，阴阳俱亏，气血败乱的，脉必急数，愈数者愈虚，愈虚者愈数，所以数脉不可以一概说是热证，可以用寒凉法吗？微细脉类似虚证，但痛极壅闭者的脉多伏匿，所以伏脉不可以一概说是虚证，可以骤补吗？洪弦脉类似实证，但真阴大亏者的脉必关格倍常，所以弦脉不可以一概说是实证，可以消伐吗？像这样的情况，是在纲领之中，还有大纲领存在。如果不能以四诊相参，而想孟浪任意，则没有不使人复死于反掌之间的，这就是脉道之所以难言，毫厘不可不辨的原因。
阴阳形气都不足的，用甘药调理。甘字这一个字，圣人用意深远啊。因为药食进入体内，必须先经过脾胃，然后五脏才能得到禀受其气，胃气强则五脏俱盛，胃气弱则五脏俱衰。胃属土而喜甘，所以中气不足的，非甘温不可，土强则金旺，金旺则水充，这就是为什么土为万物之母，而阴阳俱虚的，必须用甘药调理的原因。虽然至真要论等所列的五味，各有补泻，但那是以五行生克的道理推衍而言，然而使用者，只应当微微兼带五味，而以甘为主，才足以补中。如四气无土气不可，五脏无胃气不可，而春但微弦，夏但微钩的意义都是这样的。看《阴阳应象大论》说：形不足的，用气来温养；精不足的，用味来补益，所以气味相宜于人的，称为补是可以的。如果用苦劣难堪的味道，而求它能补，是没有道理的。气味攻补的学问，如果不善于调和，则动手便错，这是医家第一着要义。
滑伯仁说：诊察脉象须识得上下、来去、至止六个字，不明白这六个字，则阴阳虚实无法辨别。上者为阳；来者为阳；至者为阳；下者为阴；去者为阴；止者为阴。上者是从尺部上行于寸口，阳生于阴；下者是从寸口下行于尺部，阴生于阳；来者是从骨肉之分，而出于皮肤之际，是气的升；去者是从皮肤之际，而还于骨肉之分，是气的降；应息叫做至；停息叫做止。
人迎脉候阳，所以一盛在少阳，胆与三焦。二盛在太阳，膀胱、小肠。三盛在阳明，胃与大肠。四盛以上，因为阳脉盛极，而阴无以通，所以叫格阳。寸口脉候阴，所以一盛在厥阴，肝与心包络。二盛在少阴，心与肾。三盛在太阴，脾与肺。四盛以上，因为阴脉盛极，而阳无以交，所以叫关阴。
二阳的病发于心脾，二阳指阳明，即胃与大肠的脉。肠胃有病，心脾受之，发于心脾，犹言延及于心脾。虽然脾胃为合，胃病而及脾，道理固然适宜。大肠与心本非合，今大肠而及心为什么呢？盖胃为受纳之府，大肠为传化之府，食入于胃，浊气归心，饮入于胃，输精于脾，是因为胃的能纳，大肠的能化。肠胃既病，则不能受不能化，心肝何所资乎？心脾既无所资，则无以运化而生精血了。所以肠胃有病，心脾受之，则男为少精，女为不月。心脾应当总言男女，不当分别，至隐曲不月，不可分说耳。（王安道）
咳嗽因外感六淫，郁而成火，必六淫相合内伤；五脏相胜，必五邪相并，有此不同，而中间又有敛散二法。敛者谓收敛肺气也，散者谓解散寒邪也。宜散而敛，则肺寒邪一时敛住，为害非轻。宜敛而散，则肺气弱，一时发散，而走泄正气，害亦非小。且如感风咳嗽，已经散之后，其表虚复感寒邪，虚邪相乘，又为喘嗽，若欲散风，则愈重而虚其肺。若收敛，则愈又滞其邪。当先轻解，渐次敛之，肺不致虚，邪不致滞，喘嗽自止矣。（徐叔拱）
《内经》说：一阴一阳结，谓之喉痹。王太仆注解说：一阴者手少阴君火，心主之脉气也。一阳者手少阳相火，三焦之脉气也，二火皆主脉，并络于喉。气热则内结，气甚则肿胀，肿胀甚则痹，痹甚而不通则死矣，盖手少阴少阳，君相二火独盛，则热结正络，故病且速也。十二经中言嗌干、嗌痛、咽肿、颔肿、舌本强，皆君火为之也。惟喉痹急速，相...
If the Qi mechanism of the Upper Jiao (Upper Burner) fails to circulate, and the Lower Wan (lower part of the stomach/intestines) fails to conduct, this does not mean that circulation is completely cut off or blocked. It merely means that compared to a healthy state without disease, it is termed "failure to circulate" and "blockage." When the Upper Jiao fails to descend and the Lower Wan fails to conduct, Qi stagnation occurs. Stagnation transforms the physiological "Lesser Fire" (Shao Huo) into pathological "Greater Fire" (Zhuang Huo). Since the Stomach resides between the Upper Jiao and the Lower Wan, if Stomach Qi becomes heated, it flares upward, steaming the Chest Middle and generating internal heat. Li Dongyuan's theory aligns perfectly with the principles of the *Neijing* (Inner Canon). It should have been cited as the main principle for differentiating internal and external injuries, yet he failed to do so, instead attributing it to "Fire invading the Earth position," which raises doubts. Furthermore, the *Neijing* states: "For exhaustion, use warmth." Here, "warmth" implies nourishment. Li Dongyuan interpreted this as using warm-natured herbs to tonify Yuan Qi (Original Qi) while draining Fire pathogenic factors. He also altered "For deficiency, benefit it" to "For deficiency, warm it." He claimed that "Warmth can eliminate great heat" is from the *Neijing*, but a thorough search reveals no such phrase, raising further doubts. However, among warm herbs used to tonify Yuan Qi and drain Fire, only those with warm nature and sweet flavor are suitable. Warmth benefits Qi, and sweetness strengthens the Spleen and moderates Fire, allowing Yuan Qi to recover and Fire pathogens to subside. Using warm herbs to treat insufficiency due to internal injury is appropriate, but using them as an annotation for "For exhaustion, use warmth" is incorrect. By comparing terms like tonify, eliminate, suppress, lift, and disperse, the true meaning becomes clear. (Wang Andao)
Women's relationship with Blood is profound: when menstrual blood accumulates, it forms the fetus; what accumulates accumulates, and what generates generates. During childbirth, lochia is expelled; what is expelled is expelled, and what generates generates. When transformed into milk, there is no longer lower abdominal fullness or menstruation. Hemorrhage causing reckless rebellion in blood families, and childbirth/nursing being common events for women, both involve the process of expelling the old and generating the new, which is similar. For patients with hemorrhage, purgatives and blood-breaking agents must be used at the initial stage of reckless rebellion. For patients who have lost blood and are deficient, purgation is contraindicated, serving as a warning after blood loss.
When defecating, if sounds like "pi pi" are heard and bubbles resembling crab foam appear, it is commonly considered a Cold syndrome. It is not Cold, but rather caused by turbid Qi in the intestines and stomach failing to diffuse and circulate. The tenesmus of dysentery and the strangury of bladder dysfunction are both due to Fire Qi in the Lower Jiao being stagnant and unable to extend. These conditions are closely related to the Chong, Ren, and Du meridians. Often, tenesmus pain extends to the Weilu and Changqiang acupoints, feeling like needle pricks. In cases of strangury, there is pressing pain below the navel and in the lower abdomen. This is all due to Lower Jiao Fire stagnation, where turbid Qi of the six Fu organs knots together in the regions of the Chong and Ren meridians. The Intestines and Stomach belong to Yangming Dry Metal, while the Lower Jiao belongs to Shaoyang Ministerial Fire. Treating tenesmus with Mugua (Aucklandiae Radix) and Binglang (Arecae Semen) disperses the stagnation of Dry Metal. Treating strangury with Zhimu (Anemarrhenae Rhizoma) and Huangbai (Phellodendri Cortex) dissipates the blazing of Ministerial Fire.
After taking medicine for Shanghan (Cold Damage), if a patient experiences fever, restlessness, thirst, dizziness, sudden invisibility of pulses in both wrists, aversion to cold, and shivering, these are signs of Yin and Yang Qi mingling and struggling, indicating impending sweating. One should remain calm and wait; panic may lead to errors.
Jueyin is the name of one of the Six Meridians, while "Jue" itself is the name of a specific symptom among various syndromes. The Qi of alcohol is violent, similar to the sudden onset of deficiency Qi or rebellious Qi in the body. When alcohol meets meat, its Qi becomes lingering and not violent, similar to how deficiency or rebellious Qi becomes lingering and not violent when treated with heavy, sinking mineral drugs. This is because of "mutual lingering." Thus, the lingering effect of minerals lies in their Qi, not their substance. Only when their Qi matches and lingers does their momentum inevitably linger with it. People know that mineral drugs sink Qi but do not understand the meaning behind sinking Qi. Li Dongyuan's school uses substances with Yin quality and strong flavors to sink and descend. Since Qi is Yang and Substance is Yin, when Yin and Yang meet, they naturally harmonize and do not ascend or scatter, which is likely the meaning of mineral lingering.
Odd numbers are single, even numbers are paired, three is Can, five is Wu. This provides order without confusion. Medical texts discuss pulse as "Can Wu Bu Tiao" (irregular and uneven), meaning Can is not Can, Wu is not Wu, sizes are unequal, and frequencies are inconsistent, resulting in disorder. Hair turning white has Yin and Yang aspects. Heaven Five Earth burned by Fire is Yang Jaundice. Earth Two Fire drowned by Water is Yin Jaundice. Liu Hejian proposed tonifying and purging the root of the Spleen and Stomach based on their neutral Qi. Drying dampness is purging; moistening dryness is tonifying.
More Fire and less Water indicate Yang Excess and Yin Deficiency, manifesting as Heat. More Water and less Fire indicate Yin Excess and Yang Deficiency, manifesting as Cold.
The Heart and Lungs are Yin Zang organs that circulate Yang Qi and reside in the upper part; thus, they have a Yin structure but Yang function. The Large Intestine and Small Intestine are Yang Fu organs that transmit Yang Qi and reside in the lower part; thus, they have a Yang structure but Yin function.
Obese people have more Dampness; thin people have more Fire. Dampness relaxes muscle texture, making external pathogens easy to enter; Fire tightens muscle texture, making external pathogens difficult to invade. Dampness leads to sluggish middle Qi and fewer internal injuries; Fire leads to dry middle Qi and more internal injuries.
The human head is noble and feet humble, reflecting the positioning of Heaven and Earth. Spleen and Lung are mother and son, reflecting the communication between Mountain and Marsh. Liver and Gallbladder govern anger and movement, reflecting the interaction of Thunder and Wind. Heart is high and Kidney low, reflecting Water and Fire not shooting each other. The Eight Trigrams interlock, and humans mirror them. How wonderful is the I Ching!
Yu (Stagnation) refers to knotting and inability to vent. What should ascend does not ascend; what should descend does not descend; what should transform does not transform. Thus, transmission and transformation become abnormal, and Wood Yu pathology appears. Qi Yu causes chest and hypochondriac pain; Damp Yu causes whole-body or joint pain, worsening in cold/damp weather; Phlegm Yu causes shortness of breath upon movement, with deep and slippery Chi Kou pulse; Heat Yu causes dizziness and dark vision, red urine, and deep rapid pulse; Blood Yu causes limb weakness but ability to eat; Food Yu causes belching with sour taste, abdominal fullness and inability to eat, with peaceful Left Chi Kou pulse and tight/prosperous Right Chi Kou pulse. (All Hua Bo-ren)
If a person's Zheng Qi (Upright Qi) is depleted while Xie Qi (Pathogenic Qi) is flourishing, should one protect Zheng Qi and tonify it, or first attack Xie Qi? If judgment is inaccurate, life and death depend on it, hence caution is required. Zheng Qi is the root; Xie Qi is the branch. If Zheng Qi is deficient, even if Xie Qi is abundant, it cannot be attacked. Fear that Xie Qi will not leave while Zheng Qi collapses, leading to sudden changes beyond control. Therefore, treating deficiency with pathogenic factors requires first protecting Zheng Qi. If Zheng Qi exists, harm is avoided, and tonification contains the intent of purging. Tonifying Yin attacks Heat; tonifying Yang attacks Cold. There is no case where Zheng Qi recovers while Xie Qi remains, nor where Zheng Qi exhausts while life is preserved. If unavoidable, weigh urgency, act temporarily, adjust dosage, and embed attack within defense. This is the way to treat deficiency. If Zheng Qi is undamaged, even slight Xie Qi should not be treated with tonification, as tonification helps Xie Qi grow, akin to lending weapons to bandits. Treat excess by directly removing Xie Qi; once removed, health returns. Methods must be precise for quick results. This is the way to treat excess. Ultimately, those who can withstand attack are excess; excess can be attacked. Those who cannot are deficiency; Qi leaving is irreversible, which is chilling. This is the root and branch of Xie and Zheng, which must be known. False deficiency is rare; false excess is common. False Cold is easy to treat; False Heat is often misdiagnosed. Excess is mostly Heat; Deficiency is mostly Cold. As Danxi said: "Excess Qi is Fire," so excess can tolerate Cold. I add: "Deficient Qi is Cold," so deficiency can tolerate Heat. Those who do not understand true/false roots claim to know medicine, but I dare not agree.
Treating Wang Qi (Flourishing Qi) means addressing the peak of pathology. If Yin/Yang and Qi decline/flourish are not understood, treatment worsens the condition. In Yang Excess/Yin Deficiency (Yin Deficiency with Fire Flourishing), failing to tonify Yin to balance Yang and using only bitter-cold to treat Fire leads to sinking/collapsing, losing Yin, and increasing Fire. Thus, taking cold herbs causing heat indicates Yin Deficiency should not be lowered. In Yang Deficiency/Yin Excess (Qi Weakness generating Cold), failing to tonify Yang to dispel Yin and using only pungent-warm to treat Yin leads to dispersion, losing Yang, and increasing Cold. Thus, taking hot herbs causing cold indicates Yang Deficiency should not be dispersed. Summer is hot but hidden Yin inside causes Cold damage; Winter is cold but hidden Yang inside causes Internal Heat. Ignoring this and using cold in summer or hot in winter leads to complications like Cold blocking Yang (cold herbs cause heat) or Heat blocking Yin (hot herbs cause cold). This is why treating only the flourishing Qi reverses the disease.
Qi includes External Qi (Six Qi of Heaven/Earth) and Internal Qi (Yuan Qi of the body). When Qi loses harmony, it becomes Pathogenic Qi; when it gains harmony, it becomes Zheng Qi or True Qi. True Qi has three locations: Upper, Middle, Lower. Upper receives from Heaven for respiration. Middle arises from food/water to nourish Ying and Wei. Lower transforms from Essence, stored in Mingmen, as the root of San Jiao. Upper Qi Sea is Danzhong (Chest), governed by Lung. Middle Qi Sea is Zhong Qi, governed by Spleen/Stomach. Lower Qi Sea is Dantian, governed by Kidney. Life depends on Qi; Qi gathers for life, scatters for death. Huangdi said "Internal Qi is Treasure," emphasizing its importance. Ancient sages valued preserving Yuan Qi. Modern doctors see disease but ignore the root. Damaging the root destroys vitality; whose fault is this?
"All wind-induced tremors and dizziness belong to the Liver." If Wood overacts, limbs stiffen causing tremors; Wind moves upward causing dizziness. Spleen Earth affected by evil is Liver Excess. If Wood declines, Blood fails to nourish tendons causing tremors; Qi deficiency above causes dizziness. Metal evil attacking Wood is Liver Deficiency. "All pain, ulcers, and sores belong to the Heart." Fire flourishing causes burning abscesses (Heart Excess). Yang declining allows Yin to prevail causing gangrene (Heart Deficiency). This applies to all Zang-Fu. The text begins with "Tonify deficiency, purge excess" and ends with "Seek what exists, seek what does not exist." Using "Sheng, Xu, You, Wu" connects the beginning and end, revealing the sage's essence. Liu Wansu ignored this, selecting only 19 patterns for *Yuan Bing Shi*, focusing on excess/pathogens, especially Fire (70-80%). He neglected deficiency. His treatment focuses only on purging excess Qi, ignoring complex transformations. Lou criticized his bias as justified.
Taiyin Dampness affects Taiyang; Taiyang Cold affects Shaoyin; Shaoyin Heat affects Yangming; Yangming Dryness affects Jueyin; Jueyin Wind affects Taiyin. Overacting Qi affecting oneself is Real Evil (True). Counter-overacting Qi affecting others is Fake Evil (False). This is the reality/deficiency of Six Qi, i.e., existence/non-existence. Heaven/Earth luck divides into Five/Six, but Yin/Yang functions are Water/Fire. Yang excess harms Yin; Yin excess harms Yang. Purge excess Qi (seek existence); cultivate deficient Qi (seek non-existence). Grasping the source solves problems easily. Ignoring reversal/surplus/deficiency leads to rigid thinking, like facing East missing West. Observing one part cannot discuss transformation; observing one time cannot discuss greatness. This leads to reinforcing excess and depleting deficiency, harming patients.
*Nan Jing* Difficulty 11: Pulse stops before 50 beats, one Zang lacks Qi. Which one? Inhalation follows Yin inward; exhalation follows Yang outward. Now inhalation cannot reach Kidney, returning at Liver. Thus, Kidney Qi is exhausted first. Harmonious Five Zangs have long pulses; diseased have short. Observation starts with Kidney. Subsequent Zangs shorten progressively: Kidney->Liver->Spleen->Heart->Lung. Critical illness shows shortness of breath, breathing only in upper chest. True Yin exhausted below, Lone Yang floating above. Doctors trying to calm/disperse here cause immediate death. Sad! Life/death depends on Qi; Qi gathering/scattering depends on Yin. Lingering breath relies on unbroken Qi thread. Zang Qi must be observed.
Floating, Deep, Slow, Rapid, Slippery, Choppy are six types. Within them lie crucial distinctions often missed. Floating indicates Exterior, but Yin Deficiency pulses are floating and weak; cannot generalize Floating as Exterior or use dispersing methods. Deep indicates Interior, but severe early exterior contraction by Cold causes Deep-Tight pulse; cannot generalize Deep as Interior or use purging methods. Slow indicates Cold, but post-Shanghan residual heat causes Slow-Slippery pulse; cannot generalize Slow as Cold or use warming methods. Rapid indicates Heat, but deficiency collapse causes Rapid pulse; faster means more deficiency; cannot generalize Rapid as Heat or use cooling methods. Micro/Fine resemble Deficiency, but extreme pain/blockage causes Hidden pulse; cannot generalize Hidden as Deficiency or use sudden tonification. Surging/String-taut resemble Excess, but severe Yin Deficiency causes Guan-Ge pulse; cannot generalize String-taut as Excess or use reducing methods. These are major principles within major principles. Without combining Four Diagnostic Methods, rash action kills quickly. Pulse diagnosis is subtle; millimeters matter.
When Yin-Yang, Form, and Qi are all deficient, regulate with Sweet Herbs. Sweet herbs enter Spleen/Stomach first, then nourish Five Zangs. Strong Stomach Qi strengthens all Zangs; weak Stomach Qi weakens all Zangs. Stomach is Earth, likes Sweet. Middle Qi deficiency requires Sweet-Warm. Earth strong makes Metal prosperous; Metal prosperous fills Water. Earth is Mother of All Things; Yin-Yang deficiency requires Sweet regulation. Although *Zhi Yao Yao Lun* lists Five Flavors for tonification/purging based on Five Elements, practitioners should primarily use Sweet with minor additions to tonify Middle. Four Qi without Earth Qi is impossible; Five Zangs without Stomach Qi is impossible. Spring pulse slightly wiry, Summer pulse slightly hooked, etc., follow this logic. *Yin Yang Ying Xiang Da Lun* says: "Form deficiency warmed by Qi; Essence deficiency tonified by Flavor." Suitable Qi/Flavor combinations are called tonification. Bitter/unpalatable flavors cannot tonify. Mastering Qi/Flavor tonification/purging through harmony is the physician's primary skill.
Hua Bo-ren said: Pulse inspection requires understanding Up/Down, Come/Go, Arrive/Stop. Not knowing these distinguishes Yin/Yang, Excess/Deficiency. Up/Come/Arrive are Yang; Down/Go/Stop are Yin. Up moves from Chi to Cun Kou (Yang born from Yin); Down moves from Cun Kou to Chi (Yin born from Yang). Come moves from muscle/bone to skin (Qi ascending); Go moves from skin to muscle/bone (Qi descending). Arrival corresponds to pulse beat; Stop corresponds to breath pause.
Ren Ying pulse inspects Yang. One excess in Shaoyang (Gallbladder/San Jiao). Two excess in Taiyang (Bladder/Small Intestine). Three excess in Yangming (Stomach/Large Intestine). Four excess and above: Yang pulse extremely strong, Yin cannot pass, called Ge Yang (Blocking Yang). Cun Kou pulse inspects Yin. One excess in Jueyin (Liver/Pericardium). Two excess in Shaoyin (Heart/Kidney). Three excess in Taiyin (Spleen/Lung). Four excess and above: Yin pulse extremely strong, Yang cannot interact, called Guan Yin (Closing Yin).
Disease of Er Yang (Yangming/Stomach-Large Intestine) manifests in Xin Pi (Heart-Spleen). Stomach disease affects Spleen naturally. Why Large Intestine affect Heart? Stomach receives; Large Intestine transforms. Food enters Stomach, turbid Qi goes to Heart; drink enters Stomach, essence goes to Spleen. Due to Stomach receiving and Large Intestine transforming. Disease prevents reception/transformation, depriving Heart/Liver. Heart/Spleen deprived cannot generate Essence/Blood. Thus, intestinal disease affects Heart/Spleen: men suffer scant sperm, women amenorrhea. Heart/Spleen generally apply to both sexes; specific genital issues differ. (Wang Andao)
Cough from external Six Evils turns to Fire via stagnation, combining with internal injury. Five Zang overcoming involves Five Evils combining. Treatment uses Astringing (constricting Lung Qi) or Dispersing (releasing Cold). Dispersing when Astringing needed traps Cold in Lung (harmful). Astringing when Dispersing needed leaks Zheng Qi (harmful). Example: Wind cough treated with dispersal leaves surface deficient, re-contracting Cold, causing wheezing. Further dispersal worsens Lung deficiency. Astringing traps pathogen. Solution: mild release first, then gradual astringing. Lung stays strong, pathogen doesn't trap, wheezing stops. (Xu Shugong)
*Neijing*: "One Yin One Yang knotting is Hou Bi (Throat Bi)." Wang Tai Zhu notes: One Yin is Hand Shaoyin Sovereign Fire (Heart Pericardium Qi). One Yang is Hand Shaoyang Ministerial Fire (San Jiao Qi). Both govern vessels connecting to throat. Heat knots internally; swelling obstructs; obstruction causes death. Sovereign/Ministerial Fire flourishing causes rapid heat knotting in correct vessels. Twelve meridians mention sore throat, swollen tonsils, tongue stiffness, all due to Sovereign Fire. Hou Bi is rapid...