丹溪云∶涎郁胸中，清气不升，故经脉壅遏而降下，非开涎不足以行气，非气升则血不
能归
隧道(又得一种见解。人尝谓丹溪先生善治痰，然哉)。此论血泄之议甚明。盖开胸膈浊痰则
清气升。清气升则血归隧道而不崩矣。故其症或腹满如孕，或脐腹 痛，或血结成块，或血
出则快，血止则痛，或脐上动。其治法宜开结痰、行滞气、消污血，此丹溪先生之妙法也。
《良方》云∶妇人血崩而心痛甚，名曰杀血心痛。由心脾血虚不能内荣故也。若小产而
去血
过多而心痛甚，用乌贼骨炒为末，醋汤调下。若瘀血不散，用失笑散。若心血虚弱，用芎归
汤。若郁结伤脾，用归脾汤。
《良方》云∶妇人带下，其名有五。因经行产后风邪客于胞门，传于脏腑所致。若伤足
厥阴
经色如青泥，伤手少阴经色如红津，伤手太阴经形如白涕，伤足太阴经黄如烂瓜，伤足少阴
经黑如衄血。人有带脉，横于腰间，如束带之状，病生于此，故名曰带(胞门子户即子宫，
俗所谓火肠也。其传脏有征，传腑无症，岂二而一欤?又曰∶病生于带，则脏腑之说似属空
文。盖以带脉管束诸经，故总虽三，究其治一也)。
按徐用诚先生云∶前症白属气而赤属血。东垣先生云∶血崩久则亡阳，故白滑之物下流
未必
全拘于带脉，亦有湿痰流注下焦，或肾肝阴淫湿胜(肾肝阴淫湿胜有隐指之意，如男子白浊
也)，或因惊恐而木乘土位，浊液下流，或思慕为筋痿。戴人以六脉滑大有力用宣导之法，
此泻其实也。东垣以脉微沉细紧或洪大而虚，用补阳调经之法，乃兼责其虚也。丹溪以胃中
痰积下流，用海石、南星之类，乃治其湿痰也。窃谓前症皆当壮脾胃、升阳气为主，佐以各
经见症之药。色青者属肝，用小柴胡汤加山栀、防风。湿热壅滞，小便赤涩，用龙胆泻肝汤
。肝血不足，或燥热风热，用六味丸。色赤者属心，用小柴胡汤加黄连、山栀、当归。或思
虑
过伤，用妙香散。色白者属肺，用补中益气汤加山栀。色黄者属脾，用六君子汤加柴胡、山
栀，或归脾汤。色黑者属肾，用六味丸(前论五色分属五脏而无治法，此以五脏之中分治法
虚实，尤见的据)。气血俱虚八珍汤，阳气下陷补中益气汤，湿痰下注用前汤加茯苓、半夏
、黄柏，气虚痰饮下注四七汤送六味丸。不可拘肥人多痰、瘦人多火而以燥湿泻火之药轻治
之也(肥痰瘦火之说为丹溪认病总诀，何尝教人泥定一方也。至不可轻治而火湿浮肿，若亦
概以此稳当之言不可轻用，则洁古之十枣、子和之汗吐下、太无之神 玉烛与小胃丹之类可
轻用之欤?予不放为丹溪 为欲正今之妄口耳。)
朱丹溪说：涎沫郁结于胸中，导致清气不能上升，因此经脉壅滞阻塞而经血下行。不开除涎沫就无法使气机运行，气不升则血液无法回归脉道（这又提供了一种见解。人们常说朱丹溪先生擅长治疗痰证，确实如此）。这一论述对血崩的机理解释得很清楚。大概是因为清除胸膈间的浊痰，清气就能上升；清气上升，血液就能回归脉道而不致崩漏。所以其症状有的表现为腹部胀满如怀孕状，有的脐腹疼痛，有的血液结成块状，有的出血时感觉舒畅、血止后则疼痛，有的脐上跳动。治疗方法应当是开通结聚之痰、行滞涩之气、消除污浊之血，这是朱丹溪先生的妙法。
《良方》说：妇人发生血崩且心痛剧烈，称为“杀血心痛”。这是由于心脾两脏血液亏虚，不能内养心神所致。如果是小产后失血过多而导致心痛剧烈，可用乌贼骨炒成粉末，用醋汤调服。如果是瘀血不散，使用失笑散。如果是心血虚弱，使用芎归汤。如果是情志郁结损伤脾胃，使用归脾汤。
《良方》说：妇人带下病，名称有五种。这是因为月经期间或产后风邪侵袭胞门，传变至脏腑所致。如果损伤足厥阴肝经，带下颜色像青泥；损伤手少阴心经，颜色像红津液；损伤手太阴肺经，形状像白鼻涕；损伤足太阴脾经，颜色像腐烂的瓜；损伤足少阴肾经，颜色像鼻衄出的血。人体有一条带脉，横绕腰间，如同束带的形状，病症生于此脉，所以称为带下（胞门、子户即子宫，俗称火肠。病邪传入脏有征象，传入腑无症候，难道是一回事吗？又说：病生于带脉，那么关于传入脏腑的说法似乎属于空文。因为带脉管束诸经，所以虽然总分为三，究其治疗原则是一致的）。
按徐用诚先生说：前面的症状中，白带属气病，赤带属血病。李东垣先生说：血崩日久会导致亡阳，所以下流白色滑腻之物未必完全局限于带脉病变，也有湿痰流注下焦的情况，或者是肾肝二脏阴分湿气过盛（肾肝阴分湿气过盛有暗指男子白浊之意），或者因为惊恐导致肝木乘克脾土，浊液下流，或者因为思慕过度导致筋痿。张子和认为六脉滑大有力，使用宣导之法，这是泻其实邪。李东垣认为脉象微沉细紧或洪大而虚，使用补阳调经之法，这是兼治其虚损。朱丹溪认为胃中痰积下流，使用海浮石、南星之类药物，这是治疗湿痰。我认为上述病症都应当以健脾壮胃、升发阳气为主，辅以针对各经见症的药物。色青的属于肝，用小柴胡汤加山栀、防风。湿热壅滞，小便赤涩，用龙胆泻肝汤。肝血不足，或燥热风热，用六味丸。色赤的属于心，用小柴胡汤加黄连、山栀、当归。或者因思虑过度受伤，用妙香散。色白的属于肺，用补中益气汤加山栀。色黄的属于脾，用六君子汤加柴胡、山栀，或者归脾汤。色黑的属于肾，用六味丸（前面的论述将五色分属五脏但没有治疗方法，这里在五脏之中区分虚实治法，尤为确切有据）。气血俱虚用八珍汤，阳气下陷用补中益气汤，湿痰下注用前汤加茯苓、半夏、黄柏，气虚痰饮下注用四七汤送服六味丸。不可拘泥于“肥人多痰、瘦人多火”的说法，就用燥湿泻火的药物轻易治疗（“肥痰瘦火”的说法是朱丹溪诊断疾病的总诀，何曾教人死守一方呢？至于不可轻易治疗，而火湿浮肿等情况，如果也一概以此稳妥之言为由不可轻用，那么洁古的十枣汤、子和的汗吐下法、太无的神玉烛与小胃丹之类可以轻易使用吗？我不随意为朱丹溪辩护，是为了纠正当今那些妄言的人罢了。）
Zhu Danxi stated: Saliva and phlegm stagnate in the chest, preventing the clear Qi from ascending. Consequently, the meridians become obstructed, leading to downward bleeding. Without resolving the saliva/phlegm, Qi cannot circulate; without the ascent of Qi, blood cannot return to the vessels (This offers another perspective. It is often said that Master Zhu Danxi was skilled in treating Phlegm, which is true). This discussion clearly explains the mechanism of blood leakage. Generally, clearing turbid phlegm from the chest and diaphragm allows Clear Qi to ascend. Once Clear Qi ascends, blood returns to the vessels, preventing metrorrhagia. Thus, symptoms may include abdominal fullness resembling pregnancy, pain around the umbilicus and abdomen, blood coagulating into clumps, a sensation of relief during bleeding followed by pain when bleeding stops, or pulsation above the umbilicus. The treatment method should focus on resolving accumulated phlegm, moving stagnant Qi, and eliminating tainted blood. This is the ingenious method of Master Zhu Danxi.
*Good Prescriptions* states: When a woman suffers from metrorrhagia accompanied by severe heart pain, it is called "Killing Blood Heart Pain" (Sha Xue Xin Tong). This occurs because deficiency of Blood in the Heart and Spleen fails to nourish internally. If severe heart pain follows excessive blood loss after a miscarriage, use Cuttlefish Bone (Sepiae Endoconcha) stir-fried into powder, taken with vinegar water. If blood stasis does not dissipate, use Shixiao San (Pain-Relieving Powder). If Heart Blood is deficient, use Xiong Gui Tang (Ligusticum and Angelica Decoction). If emotional constraint injures the Spleen, use Guipi Tang (Restore the Spleen Decoction).
*Good Prescriptions* states: Leukorrhea in women has five types. These are caused by Wind pathogen invading the uterine gate during menstruation or postpartum, transmitting to the Zang and Fu organs. If the Foot Jueyin Liver Meridian is injured, the discharge resembles green mud; if the Hand Shaoyin Heart Meridian is injured, it resembles red fluid; if the Hand Taiyin Lung Meridian is injured, it resembles white nasal mucus; if the Foot Taiyin Spleen Meridian is injured, it resembles rotting melon; if the Foot Shaoyin Kidney Meridian is injured, it resembles epistaxis blood. The human body possesses the Dai Mai (Girdle Vessel), which wraps horizontally around the waist like a belt. Diseases arising here are named leukorrhea (The uterine gate and child's household refer to the uterus, commonly known as the fire intestine. Pathogens transmitting to Zang show signs, while those transmitting to Fu do not present symptoms; are they one and the same? It is also said that since the disease arises in the Dai Mai, the theory of transmission to Zang/Fu seems empty. Because the Dai Mai controls all meridians, although generally divided into three, the treatment principle is ultimately unified).
According to Mr. Xu Yongcheng: Regarding the aforementioned symptoms, white discharge belongs to Qi disorders, and red discharge belongs to Blood disorders. Mr. Li Dongyuan stated: Prolonged metrorrhagia leads to Yang collapse; therefore, the downward flow of white, slippery substances is not necessarily confined solely to Dai Mai pathology. It may also involve Damp-Phlegm flowing into the Lower Jiao, or excessive Yin-Dampness in the Kidney and Liver (Excessive Yin-Dampness in Kidney/Liver implies conditions similar to white turbidity in men), or Liver Wood overacting on Earth due to fright/terror causing turbid fluids to flow downward, or sinew atrophy due to excessive yearning. Zhang Hezi advocated using guiding/dispersing methods for patients with slippery, large, and forceful pulses, thereby draining excess. Li Dongyuan advocated tonifying Yang and regulating menstruation for patients with faint, deep, fine, tight, or large and empty pulses, addressing both deficiency. Zhu Danxi advocated using Hai Shi (Flint) and Nan Xing (Arisaema) for phlegm accumulation in the Stomach flowing downward, treating Damp-Phlegm. I believe that for these conditions, the primary approach should be strengthening the Spleen and Stomach and raising Yang Qi, supplemented by herbs targeting specific meridian symptoms. Green color indicates Liver involvement; use Xiao Chai Hu Tang (Minor Bupleurum Decoction) plus Gardenia and Saposhnikovia. For Damp-Heat obstruction with dark, scanty urination, use Long Dan Xie Gan Tang (Gentian Liver-Draining Decoction). For Liver Blood deficiency or Dryness/Wind-Heat, use Liu Wei Di Huang Wan (Six-Ingredient Rehmannia Pill). Red color indicates Heart involvement; use Xiao Chai Hu Tang plus Coptis, Gardenia, and Angelica. Or, if injured by excessive thinking, use Miao Xiang San (Wonderful Fragrance Powder). White color indicates Lung involvement; use Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction) plus Gardenia. Yellow color indicates Spleen involvement; use Liu Jun Zi Tang (Six-Gentlemen Decoction) plus Bupleurum and Gardenia, or Guipi Tang. Black color indicates Kidney involvement; use Liu Wei Di Huang Wan (The previous theory assigned five colors to five Zang organs but lacked treatment methods; this section distinguishes deficiency/excess treatments within the five Zang, providing particularly accurate evidence). For combined Qi and Blood deficiency, use Ba Zhen Tang (Eight-Treasure Decoction); for sinking of Yang Qi, use Bu Zhong Yi Qi Tang; for Damp-Phlegm pouring downward, use the aforementioned decoction plus Poria, Pinellia, and Phellodendron; for Qi deficiency with Phlegm-Fluid pouring downward, use Si Qi Tang delivered with Liu Wei Di Huang Wan. One must not rigidly adhere to the notion that "fat people have much Phlegm and thin people have much Fire," using drying-dampness and draining-fire herbs lightly (The saying "Fat Phlegm, Thin Fire" is Zhu Danxi's general key to diagnosis; did he ever teach sticking rigidly to one formula? As for the warning against light treatment, if edema due to Fire/Dampness is also dismissed with this safe-sounding advice, then Ji Gu's Shizao Tang, Hezi's sweating/vomiting/purging methods, Taiwu's Shen Yu Zhu and Xiao Wei Dan could be used lightly? I do not defend Zhu Danxi arbitrarily, but aim to correct the reckless talk of contemporary practitioners.)