赵养葵曰∶阳统乎阴，血随乎气。古人治血必先理气，血脱益气，故有补血不用四物之论。如血虚发
热，立补血汤一方，以黄 一两为君，当归四钱为臣，气药多而血药少，使阳生阴长。又如失血暴甚欲绝
者，以独参汤一两，顿煎服，纯用气药。斯时也，有形之血不能速生，几微之气所当亟固，使无形生出有
形，盖阴阳之妙，原根于无也。故曰∶无名天地之始。
春秋昼夜，阴阳之门户。又十二时而按分五脏之阴阳，医者全凭此以明得病之根源，而施治疗之方术。
就中二至最为紧要，至者极也，阴极生阳，绝处逢生，启无而有；阳极生阴，从有而无，阳变阴化之不同也
。然其尤重独在冬至。或问∶冬至一阳，当渐向和暖，何为大寒，冰雪反盛；夏至一阴，当渐向清凉，
何为溽暑，酷热反炽？有说乎？曰∶此将来者进，成功者退，隐微之际，未易明也。阳伏于下，逼阴
于上，井水气蒸而坚冰至也。阴生于下，格阳于上，井水寒而电雷合也。今人病面红口渴，烦躁喘咳，谁不
曰火盛之极？抑孰知其为肾中阴寒所逼乎？以寒凉之药进而毙者，吾不知其凡几矣。谈阴阳者，具言气血，
是矣。讵知火为阳气之根，水为阴血之根？观之天地，日为火之精，故气随之；月为水之精，故潮随之。
然此阴阳水火，又同出一根，周流而不息，相偶而不离。惟其同出一根，而不相离也。故阴阳又各互为
其根，阳根于阴，阴根于阳；无阳则阴无以生，无阴则阳无以化；从阳而引阴，从阴而引阳。各求其属，
而穷其根也。世人但知水火为阴阳，而不知水火为阴阳之根；能知水火为阴
阳，而误认心肾为水火之真，此道之所以不明不行也。
阴阳者，虚名也。水火者，物理也。寒热者，天之淫气也。水火者，人之真元也。淫气凑疾，
可以寒热药攻之。真元致病，即以水火之真调之。然不求其属，投之不入。先天水火，原属同宫，火以水
为主，水以火为原。故取之阴者，火中求水，其精不竭；取之阳者，水中寻火，其明不熄。斯大
寒大热之病，得其平矣；偏寒偏热之士，不可与言也。
土金随母寄生，故欲补土金者，从寄生处而补其母。是以东垣有隔二之治，是从母也；有隔三之治
，又从母之外家也。土金惟寄生，故其死为真死，惟水火从真生，故其死不死，绝处逢生矣。是以余于五
行中独重水火，而其生克之妙用，又从先天之根，而与世论不同。
王仲 曰∶风病至极，则似燥金之证，而皱揭燥涩。热病至极，则似寒水之证，而战栗厥逆。土
病至极，则似风木之证，而湿郁热发。金病至极，则似二火之证，而为三消，痈疽疮疡。水病至极，则似
湿土之证，而为跗肿肉泥。故推本至标，则知其源；从标至本，则识其所承。故医不惑于症，病不惑于药
，始可与言治矣。
滑伯仁曰∶厥阴、太阳少气多血，太阴、少阴少血多气，阳明气血俱多，少阳气多血少。男子妇人
均有此气血也，男子多用气，故气常不足；妇人多用血，故血常不足。所以男子病多在气分，妇人病多在血
分。世俗乃谓男子多气，女子多血，岂不谬哉。
喻嘉言曰∶病发而有余，必累及于他脏他气，先治其本，使不入于他腑他气为善；病发而不足，必
受他脏他气之累，先治其标，不使累及本脏为善。
春生本于冬藏，夏长本于春生，四时皆然。故冬不藏，无
以逢春生；春不生，无以逢夏长。不明天时，则不知养藏，养生之道，从何补救？
《难经·二十二难》谓∶经言脉有是动，有所生病，一脉变为二病。其义至今未解。曰∶此正论营
卫所主病先后也。一脉变为二病者，同一经脉。病则变为二，浅深不同也。邪入之浅，气留而不行，所以
卫先病也。及邪入渐深，而血壅不濡，其营乃病，则营病在卫病后矣。使卫不先为是动，而营何自后所
生病耶？
朱丹溪曰，人间之火，可以湿伏，可以水灭，诸苦寒能泻有余之火是也。龙雷之火，逢湿则焰，遇水
益燔，太阳一照，火即寻灭，桂附制相火是也。如火井之火，沃水弥炽，以土洒之即灭，亦阴火也。
《素问》云∶诸寒之而热者；取之阴；诸热之而寒者，取之阳，所谓求其属也。王太仆曰∶益火之源
以消阴翳，壮水之主以制阳光。夫寒之而热者，人徒知以寒治热，而不知热之不衰者，由乎真水之不足也；
热之而寒者，人徒知以热治寒，而不知寒之不衰者，由乎真火之不足也。故取之阴，所以益肾水之不足，而
使其制夫心火之有余；取之阳，所以益心火之不足，而使其胜夫肾水之有余也∶属由主也，求其属者，言水
火之不足而求之心肾也。
张三锡曰∶气郁久则中气伤，不宜克伐，补中益气佐舒郁，川芎、香附之类。又《难经》云∶血主濡之
，气主煦之，一切气病，用气药不效，少佐芎、归血药，流通而愈，乃屡验者。
失血后，大热大渴发热，症似白虎，惟脉虚大不长，实为异耳，误用凉剂必死。当归补血汤主之，方用
黄一两，当归五钱。大凡病后咳嗽吐血，脉大而芤，属上焦阳络伤；下
血溺血，为阴络伤，俱死。
血不归原，责之胃寒；凉药屡用不效，甘草炙、炮干姜等分，引血归元，妙。
薛立斋曰∶凡人饮食劳倦，起居失宜，见一切火症，悉属内真寒而外假热，故肚腹喜暖，常以热手
按，口畏冷物。此形气病气俱属不足，法当纯补元气为主。
中年后齿缝胀，皆气虚而火泛上，补中自愈。
韩飞霞曰∶肺气虚而咳嗽自汗，脉缓不食，当先补脾。所谓虚则补其母也。
张三锡曰∶有潮热似虚，胸膈痞塞，背心疼痛，服补药不效者，此乃痰症，随气而潮，故热随
饮而亦潮，宜以痰饮求之。
丹溪曰，阳旺则能生阴，如失血后即当用参、 、归、地大补之。若迁延日久，虚火克肺，即难用矣。
夏月烦渴，不可遽为暑热，而用香薷、益元散，须斟酌之。果脉虚大，自汗烦渴，远行，不曾用
冷物，无房劳，亦可作暑治。
李士材曰∶救肾者必本于阴血，血为阴，主下降，虚则上升，当敛而抑之；救脾者，必本于阳气，气
为阳，主上升，虚则下陷，当升而举之。
虚劳起死，独参有大力，可以倚赖。故主于滋阴，如朱丹溪治劳之案，用参者十有其七；神以治劳，
如葛可久垂训之方，十居其七也。自好古肺热伤肺之说，节斋服参必死之说，印定后人眼目，甘用苦寒，
至死不悔，良可悲也。不知肺家本经自有热者，肺脉独实，参诚不宜用。若金被火乘者，
肺方受亏。非参莫救。
肾之阴虚则精不藏，肝之阳强则气不固，以肾主闭藏，肝主疏泄也。
天下无逆流之水，人身无倒上之痰。故善治痰者，不治痰而治气。气顺则一身之津液随气而顺矣。
治痰无他法，健其脾而已矣；健脾无他法，去其湿而已，湿去则脾自健，脾健则痰自消，此治虚治本
之法也。治痰无他法，清其火而已矣；清火无他法，顺其气而已矣。气降则火自清，火清则痰
自化，此治痰治标之法也。
赵养葵说：阳统率阴，血随气而行。古人治疗血证必先调理气机，血脱失时通过补气来固摄，因此有“补血不必拘泥于四物汤”的说法。例如血虚发热，创立了补血汤一方，以黄耆一两为君药，当归四钱为臣药，气药多而血药少，旨在使阳气生发从而阴血增长。又如大出血极度危重、气息将绝者，用独参汤一两，一次性煎服，纯用补气药。此时，有形的血液不能迅速生成，唯有几微的元气应当紧急固护，使无形之气生出有形之血，这体现了阴阳奥妙，原本根源于无。所以说：“无名，是天地万物的开始。”
春秋与昼夜，是阴阳变化的门户。十二个时辰分别对应五脏的阴阳变化，医生全凭此理来明确疾病的根源，从而施以治疗方术。其中冬至和夏至最为紧要。“至”意为极，阴极则阳生，在绝境中逢生机，从无到有；阳极则阴生，从有到无，这是阳变阴化的不同表现。然而尤其重要的是冬至。有人问：冬至一阳生，应当逐渐趋向和暖，为何出现大寒，冰雪反而盛极？夏至一阴生，应当逐渐趋向清凉，为何出现溽暑，酷热反而炽盛？有说法吗？回答说：这是将来者进，成功者退的道理，在隐微之际，不容易明白。阳气潜伏于下，逼迫阴气居于上，如同井水气蒸腾而坚冰到来。阴气生于下，格拒阳气于上，如同井水寒冷而雷电交合。现在的人面红口渴，烦躁喘咳，谁不说是火盛到了极点？又有谁知道这是肾中阴寒逼迫所致呢？用寒凉药物进治而致死的人，我不知道有多少了。谈论阴阳的人，虽然提及气血，是对的。岂知火是阳气的根本，水是阴血的根本？观察天地，太阳是火的精华，所以气随之运行；月亮是水的精华，所以潮汐随之起伏。然而这阴阳水火，又同出一源，周流不息，相互配偶而不分离。正因为同出一源而不分离，所以阴阳又各自互为根本，阳根于阴，阴根于阳；没有阳则阴无法生成，没有阴则阳无法化生；从阳引导阴，从阴引导阳。各求其所属，并穷究其根本。世人只知道水火就是阴阳，却不知道水火是阴阳的根本；能知道水火是阴阳，却误认心肾为水火的真体，这就是医道之所以不明朗、不推行的原因。
阴阳，是虚名；水火，是物理实质；寒热，是天的淫邪之气；水火，是人的真元之气。淫邪之气导致疾病，可以用寒热性质的药物攻治。真元之气致病，就用真水火来调治。如果不求其所属，用药就不能入经。先天水火，原本属于同一宫位，火以水为主宰，水以火为原动力。所以取阴者，要在火中求水，精气才不会枯竭；取阳者，要在水中寻火，光明才不会熄灭。这样大寒大热的病，就能得到平衡；偏寒偏热体质的人，不可以与他们谈论这些道理。
土和金随着母脏寄生，所以想要补益土金，要从寄生的地方去补其母脏。因此李东垣有“隔二之治”，是从母脏论治；有“隔三之治”，又是从母脏的外家（即母之母子）论治。土金因为是寄生，所以其死是真死；只有水火是从真元中生发，所以其死不死，能在绝境中逢生。因此我对于五行中唯独重视水火，而其生克变化的妙用，又源自先天的根本，这与世人的论述不同。
王仲宣说：风病发展到极致，就类似燥金的证候，表现为皮肤皱缩揭起、干燥涩滞。热病发展到极致，就类似寒水的证候，表现为战栗厥逆。土病发展到极致，就类似风木的证候，表现为湿郁热发。金病发展到极致，就类似二火（心火、相火）的证候，表现为三消症、痈疽疮疡。水病发展到极致，就类似湿土的证候，表现为足跗浮肿、肌肉腐烂。所以推究本源到标象，就能知道源头；从标象追溯本源，就能识别其所承受的关系。所以医生不被症状迷惑，病人不被药物迷惑，才可以与他谈论治疗了。
滑伯仁说：厥阴经和太阳经少气多血，太阴经和少阴经少血多气，阳明经气血都多，少阳经气多血少。男子和妇人都有这些气血，但男子多用气，所以气常不足；妇人多用血，所以血常不足。因此男子的病多在气分，妇人的病多在血分。世俗却说男子多气，女子多血，这难道不是谬误吗？
喻嘉言说：发病而有余邪，必定牵连其他脏腑和其他气机，先治其本，使其不侵入他腑他气为好；发病而正气不足，必定受其他脏腑其他气机的牵连，先治其标，不让它牵连本脏为好。
春生基于冬藏，夏长基于春生，四季都是如此。所以冬天不收藏，就无法迎来春天的生发；春天不生发，就无法迎来夏天的生长。不明白天时，就不知道养护收藏，养生之道，从何补救？
《难经·二十二难》说：经文讲脉有“是动”病，有“所生病”，一脉变为二病。其中的含义至今未解。我说：这正是论述营卫所主病的先后顺序。一脉变为二病，指的是同一经脉。发病则变为两种病，深浅不同。邪气侵入较浅，气停留而不行，所以卫气先病。等到邪气侵入渐深，血壅滞不濡润，营气才病，那么营气病就在卫气病之后了。假如卫气不先成为“是动”病，营气怎么会后成为“所生病”呢？
朱丹溪说：人间的火，可以用湿气伏住，可以用水扑灭，各种苦寒药能泻除有余之火。龙雷之火，遇到湿气则燃烧更旺，遇到水更加猛烈，太阳一照，火即刻熄灭，桂枝、附子制约相火即是此理。如火井之火，浇水反而更旺，用土撒上去就熄灭，这也是阴火。
《素问》说：各种用寒药治疗而热不退的，取法于阴；各种用热药治疗而寒不退的，取法于阳，这就是所谓“求其属”。王太仆说：益火之源以消除阴翳，壮水之主以抑制阳光。那些用寒药治疗而热不退的，人们只知道用寒治热，却不知道热不退的原因是真水不足；用热药治疗而寒不退的，人们只知道用热治寒，却不知道寒不退的原因是真火不足。所以取法于阴，是为了补益肾水之不足，从而制约心火之有余；取法于阳，是为了补益心火之不足，从而战胜肾水之有余。属由主决定，求其属，就是说针对水火之不足而从心肾求治。
张三锡说：气郁久了则损伤中气，不宜攻伐，应补中益气配合舒郁，如川芎、香附之类。另外《难经》说：血主濡润，气主温煦，一切气病，用气药无效时，少量佐以川芎、当归等血药，流通后即可痊愈，这是屡试不爽的方法。
失血后，出现大热大渴发热，症状类似白虎汤证，惟独脉象虚大不长，这才是不同之处，误用凉剂必死。用当归补血汤主治，方用黄耆一两，当归五钱。大凡病后咳嗽吐血，脉大而芤，属于上焦阳络受伤；便血尿血，属于阴络受伤，都属于死证。
血不归原，归咎于胃寒；凉药屡用无效，用炙甘草、炮干姜等分，引血归元，效果奇妙。
薛立斋说：凡人饮食劳倦，起居失常，见到一切火症，都属于内真寒而外假热，所以肚腹喜欢温暖，常用热手按压，口畏冷物。这种形气和病气都属于不足，治法应当以纯补元气为主。
韩飞霞说：肺气虚而咳嗽自汗，脉缓不食，应当先补脾。这就是所谓“虚则补其母”。
张三锡说：有潮热似虚证，胸膈痞塞，背心疼痛，服用补药无效的，这是痰症，随气而潮，所以热随饮而亦潮，宜从痰饮方面求治。
丹溪说，阳旺则能生阴，如失血后即当用人参、熟地黄、当归、地黄等大补之。若迁延日久，虚火克肺，就难以使用了。
夏季烦渴，不可立即认为是暑热，而用香薷、益元散，须斟酌。如果脉象虚大，自汗烦渴，远行，未曾用冷物，无房劳，也可以按暑病治疗。
李士材说：救肾必须基于阴血，血为阴，主下降，虚则上升，应当收敛而抑制它；救脾必须基于阳气，气为阳，主上升，虚则下陷，应当升提而举托它。
虚劳起死回生，独参汤有大力，可以倚赖。所以主治滋阴，如朱丹溪治劳损的案例，用人参的占十分之七；神效方治劳损，如葛可久垂训的方子，也占十分之七。自从好古提出肺热伤肺之说，节斋提出服参必死之说，印定了后人的眼目，甘愿使用苦寒药，至死不悔，实在可悲啊。不知道肺家本经自有热者，肺脉独实，人参确实不宜用。若是金被火乘，肺方受亏，非人参莫救。
肾之阴虚则精不藏，肝之阳强则气不固，因为肾主闭藏，肝主疏泄。
天下没有逆流的水，人身没有倒上的痰。所以善于治痰的人，不治痰而治气。气顺则一身之津液随气而顺。
治痰没有别的办法，健其脾而已；健脾没有别的办法，去其湿而已，湿去则脾自健，脾健则痰自消，这是治虚治本的方法。治痰没有别的办法，清其火而已；清火没有别的办法，顺其气而已。气降则火自清，火清则痰自化，这是治痰治标的方法。
Zhao Yangkui stated: Yang commands Yin, and blood follows Qi. In ancient times, treating blood disorders required first regulating Qi; in cases of blood loss with Qi collapse, tonifying Qi was prioritized, hence the theory that "tonifying blood does not necessarily rely on Siwu Tang (Four Substance Decoction)." For example, in cases of blood deficiency causing fever, the Buxue Tang (Blood Tonifying Decoction) was created, using Huangqi (Astragali Radix) as the sovereign drug at one liang, and Danggui (Angelicae Sinensis Radix) as the minister drug at four qian. With more Qi-tonifying herbs than Blood-nourishing ones, the aim is to generate Yang so that Yin may grow. Similarly, in cases of massive hemorrhage where life is critically endangered, Dushen Tang (Single Ginseng Decoction) of one liang is decocted and taken in one dose, using purely Qi-tonifying herbs. At this moment, tangible blood cannot be generated quickly, but the slightest trace of Qi must be urgently secured, allowing the intangible to generate the tangible. This reflects the subtlety of Yin and Yang, which originally stems from non-being. Thus it is said: "The nameless is the beginning of heaven and earth."
Spring and autumn, day and night, are the gates of Yin and Yang. The twelve two-hour periods correspond to the Yin and Yang of the five Zang organs. Physicians rely entirely on this to understand the root of disease and apply appropriate treatments. Among these, the Winter Solstice and Summer Solstice are most critical. "Solstice" means extremity. When Yin reaches its extreme, Yang is born; life emerges from death, and being arises from non-being. When Yang reaches its extreme, Yin is born; being returns to non-being. This is the difference between Yang transformation and Yin change. However, particular emphasis is placed on the Winter Solstice. One might ask: At the Winter Solstice, when one Yang is born, conditions should gradually become warmer. Why does severe cold occur, with ice and snow intensifying? At the Summer Solstice, when one Yin is born, conditions should gradually cool. Why does muggy heat occur, with scorching heat intensifying? Is there an explanation? The answer is: This follows the principle that what is coming advances, and what has succeeded retreats. In the subtle and hidden stages, this is not easily understood. When Yang hides below, it forces Yin upward, similar to well water vaporizing while solid ice forms. When Yin is born below, it repels Yang upward, similar to well water becoming cold while thunder and lightning combine. Today, patients present with red faces, thirst, irritability, wheezing, and coughing. Who would not say this is extreme fire excess? Yet who knows it is actually forced by kidney Yin-cold? Many have died from administering cooling medicines. Those discussing Yin and Yang mention Qi and Blood, which is correct. But do they know that Fire is the root of Yang Qi, and Water is the root of Yin Blood? Observing heaven and earth, the sun is the essence of Fire, so Qi follows it; the moon is the essence of Water, so tides follow it. However, this Yin-Yang and Water-Fire originate from the same root, flowing endlessly, paired yet inseparable. Because they share one root and do not separate, Yin and Yang each serve as the root for the other: Yang roots in Yin, and Yin roots in Yang. Without Yang, Yin cannot be generated; without Yin, Yang cannot transform. One draws Yin from Yang, and Yang from Yin. Each seeks its belonging and traces its root. People only know that Water and Fire are Yin and Yang, but do not know that Water and Fire are the roots of Yin and Yang. Even those who know Water and Fire are Yin and Yang often mistakenly identify Heart and Kidney as the true embodiment of Water and Fire. This is why the Dao remains obscure and unpracticed.
Yin and Yang are abstract names; Water and Fire are physical realities; Cold and Heat are excessive atmospheric influences; Water and Fire are the true Yuan Qi of humans. Diseases caused by excessive atmospheric influences can be attacked with Cold or Hot medicines. Diseases caused by disturbances of true Yuan Qi should be regulated by the true properties of Water and Fire. If one does not seek their proper belonging, the medicine will not enter the channels. Primordial Water and Fire originally belong to the same palace. Fire takes Water as its master, and Water takes Fire as its origin. Therefore, when seeking Yin, one seeks Water within Fire, ensuring the essence does not deplete; when seeking Yang, one seeks Fire within Water, ensuring the light does not extinguish. Thus, diseases of extreme Cold and Heat can be balanced. Those with constitutions biased toward Cold or Heat cannot comprehend this.
Earth and Metal parasitically grow from their mother organ. Therefore, to tonify Earth and Metal, one must tonify the mother from the place of parasitic growth. Hence, Li Dongyuan's "Treatment Separated by Two Organs" involves tonifying the mother; his "Treatment Separated by Three Organs" involves the mother's extended family. Because Earth and Metal are parasitic, their death is true death. Only Water and Fire are born from the True, so their death is not true death; they find life in despair. Thus, among the Five Elements, I alone emphasize Water and Fire, and their subtle interactions of generation and restriction stem from the primordial root, differing from worldly theories.
Wang Zhongxuan said: When Wind disease reaches its extreme, it resembles Dryness-Metal patterns, presenting with wrinkled, peeling, dry, and astringent skin. When Heat disease reaches its extreme, it resembles Cold-Water patterns, presenting with shivering and cold limbs. When Earth disease reaches its extreme, it resembles Wind-Wood patterns, presenting with damp stagnation and heat eruption. When Metal disease reaches its extreme, it resembles the Two Fires (Heart Fire and Ministerial Fire), presenting as Sanxiao (Wasting-Thirst), carbuncles, ulcers, and sores. When Water disease reaches its extreme, it resembles Damp-Earth patterns, presenting with edema of the feet and flesh rotting. Thus, tracing from root to branch reveals the source; tracing from branch to root reveals what it bears. Only then can a physician avoid confusion by symptoms, and a patient avoid confusion by drugs, allowing discussion of treatment.
Hua Borun said: Jueyin and Taiyang meridians have little Qi and much Blood; Taiyin and Shaoyin meridians have little Blood and much Qi; Yangming has abundant Qi and Blood; Shaoyang has much Qi and little Blood. Both men and women possess these Qi and Blood dynamics. Men use Qi more, so Qi is often deficient; women use Blood more, so Blood is often deficient. Therefore, men's diseases mostly reside in the Qi level, while women's diseases mostly reside in the Blood level. The secular view that men have much Qi and women have much Blood is absurd.
Yu Jiayan said: When a disease manifests with excess, it inevitably affects other Zang organs and Qi mechanisms; it is best to treat the root first to prevent invasion into other Fu organs or Qi levels. When a disease manifests with deficiency, it is inevitably affected by other Zang organs and Qi mechanisms; it is best to treat the branch first to prevent further damage to the root organ.
Spring growth is based on Winter storage; Summer growth is based on Spring growth; this applies to all seasons. Thus, if Winter storage fails, Spring growth cannot arrive; if Spring growth fails, Summer growth cannot arrive. Not understanding the timing of nature means not knowing how to nourish and store; from where can the path of health preservation be remedied?
Nan Jing (Classic of Difficult Issues), Chapter 22, states: The classics speak of "Is Dong" (Movement) diseases and "Suo Sheng Bing" (Generated) diseases, where one meridian transforms into two diseases. The meaning remains unclear. I say: This discusses the sequence of diseases governed by Ying (Nutrient) and Wei (Defensive) Qi. One meridian transforming into two diseases refers to the same meridian manifesting two types of pathology due to different depths. When pathogenic factors enter shallowly, Qi stagnates and fails to circulate, so Wei Qi is diseased first. As pathogens penetrate deeper, Blood becomes obstructed and fails to nourish, so Ying Qi is diseased. Thus, Ying Qi disease occurs after Wei Qi disease. If Wei Qi did not first exhibit "Is Dong" pathology, how could Ying Qi subsequently exhibit "Suo Sheng Bing" pathology?
Zhu Danxi said: Human Fire can be subdued by dampness or extinguished by water; various bitter-cold herbs can drain excess Fire. Dragon-Lei Fire flares up when encountering dampness and burns brighter with water; it is extinguished only by sunlight. Guizhi Tang (Cinnamon Twig Decoction) and Fuzi (Aconiti Lateralis Radix Praeparata) control Ministerial Fire. Fire in a well burns hotter when water is added but is extinguished by soil; this is also Yin Fire.
Su Wen (Plain Questions) states: For conditions where cold treatment fails to resolve heat, treat the Yin; for conditions where heat treatment fails to resolve cold, treat the Yang. This is called "seeking their belonging." Wang Taipu said: "Tonify the source of Fire to dissipate Yin shadows; strengthen the master of Water to control Solar brightness." In cases where cold treatment fails to resolve heat, people only know to use cold to treat heat, unaware that persistent heat stems from insufficient True Water. In cases where heat treatment fails to resolve cold, people only know to use heat to treat cold, unaware that persistent cold stems from insufficient True Fire. Therefore, treating the Yin aims to supplement insufficient Kidney Water to control excess Heart Fire; treating the Yang aims to supplement insufficient Heart Fire to overcome excess Kidney Water. "Belonging" is determined by the "Master." Seeking belonging means addressing deficiencies of Water and Fire by targeting the Heart and Kidneys.
Zhang Sanxi said: Prolonged Qi stagnation injures Middle Qi; attacking methods are contraindicated. Instead, tonify the Middle and Qi, assisting with Qi-moving herbs like Chuanxiong (Ligustici Chuanxiong Rhizoma) and Xiangfu (Cyperi Rhizoma). Additionally, Nan Jing states: Blood provides nourishment; Qi provides warmth. For all Qi disorders, if Qi-moving herbs fail, adding small amounts of Xiong (Chuanxiong) and Gui (Danggui) to move Blood can cure the condition; this has been repeatedly verified.
After blood loss, if high fever, great thirst, and fever appear resembling Baihu Tang (White Tiger Decoction) syndrome, the distinguishing feature is a large but empty pulse that does not persist. Misusing cooling agents will cause death. Use Danggui Buxue Tang (Danggui Tonifies Blood Decoction), comprising Huangqi (Astragali Radix) one liang and Danggui (Angelicae Sinensis Radix) five qian. Generally, post-illness coughing and hemoptysis with a large and knotted pulse indicate injury to the Yang collaterals of the Upper Jiao; lower bleeding or hematuria indicates injury to the Yin collaterals; both are fatal.
When Blood fails to return to its origin, blame is placed on Stomach Cold. If cooling medicines repeatedly fail, equal parts of Zhi Gancao (Prepared Glycyrrhizae Radix) and Pao Ganjiang (Prepared Zingiberis Rhizoma) can guide Blood back to its source, yielding wonderful results.
Xue Lizhai said: For anyone suffering from dietary irregularities, overwork, or improper living habits, any apparent Fire symptoms belong to internal True Cold and external False Heat. Thus, the abdomen prefers warmth and is comforted by hot hands pressing on it, while the mouth fears cold substances. Since both Form-Qi and Disease-Qi are deficient, the method must focus purely on tonifying Original Qi.
After middle age, swelling around the teeth is due to Qi deficiency causing Fire to float upward; tonifying the Middle resolves it naturally.
Han Feixia said: For Lung Qi deficiency causing cough and spontaneous sweating, with a slow pulse and poor appetite, one should first tonify the Spleen. This is the principle of "tonifying the mother when deficient."
Zhang Sanxi said: Cases of tidal fever resembling deficiency, with chest oppression and back pain, which do not respond to tonics, are Phlegm disorders. Tidal fever follows Qi movement, so heat accompanies fluid retention. Treatment should target Phlegm-Fluids.
Danxi said: When Yang is vigorous, it generates Yin. After blood loss, Ren Shen (Ginseng Radix), Shu Dihuang (Rehmanniae Radix Preparata), Danggui (Angelicae Sinensis Radix), and Dihuang (Rehmanniae Radix) should be used for major tonification. If delayed for a long time, Deficient Fire damages the Lung, making such tonification difficult.
In summer, irritability and thirst should not be immediately attributed to Summerheat, nor treated with Xiangru (Elsholtziae Herba) or Yiyuan San (Benefit Origin Powder); careful consideration is needed. If the pulse is large and empty, accompanied by spontaneous sweating, irritability, and thirst, following strenuous travel, without exposure to cold or sexual exhaustion, it may be treated as Summerheat.
Li Shicai said: To rescue the Kidney, one must base treatment on Yin Blood. Blood is Yin, governing descent; when deficient, it floats upward, requiring astringency and suppression. To rescue the Spleen, one must base treatment on Yang Qi. Qi is Yang, governing ascent; when deficient, it sinks downward, requiring lifting and raising.
For consumptive diseases approaching death, Dushen Tang (Single Ginseng Decoction) has great power and can be relied upon. Thus, in tonifying Yin, Zhu Danxi's cases of treating consumption used Ginseng in seven out of ten instances. Ge Kejiu's famous prescriptions for treating consumption also utilized Ginseng in seven out of ten cases. Since Hao Gu's theory of Lung Heat damaging the Lung and Jiezhai's warning that Ginseng causes death have fixed later generations' perspectives, many willingly use bitter-cold herbs until death, which is truly lamentable. One must realize that if the Lung channel itself has heat, indicated by a solitary excess pulse, Ginseng is indeed inappropriate. However, if Metal is overwhelmed by Fire, the Lung is depleted, and only Ginseng can save it.
Kidney Yin deficiency leads to failure to store Essence; Liver Yang hyperactivity leads to failure to secure Qi, because the Kidney governs closure and storage, while the Liver governs dispersion and flow.
There is no backward-flowing water in the world, and no upward-flowing Phlegm in the human body. Therefore, skilled physicians treat Qi rather than Phlegm directly. When Qi flows smoothly, body fluids follow Qi smoothly.
There is no other method to treat Phlegm than strengthening the Spleen; there is no other method to strengthen the Spleen than removing Dampness. When Dampness is removed, the Spleen strengthens naturally; when the Spleen strengthens, Phlegm dissipates naturally. This is the method of treating deficiency and addressing the root. There is no other method to treat Phlegm than clearing Fire; there is no other method to clear Fire than smoothing Qi. When Qi descends, Fire clears naturally; when Fire clears, Phlegm transforms naturally. This is the method of treating Phlegm and addressing the branch.