夏禹铸曰∶心乃一身之主，通身皆心司之，专主血，专司神，（如惊悸不安，属心虚。）泪（无因而泪者，心
热也。）茎（阳物也，肿者心热也。）汗，（身瘦不动而汗者，心虚也。）以上有病，俱从心治。
涂蔚生曰∶汗者人身阳气之变体也。饮水入胃，经火煽烁，其化而为气者，由胃之通体微丝管，上布外出，发散
于周身肌肉之间，是为卫气；其化之不尽者，又经膀胱蒸发一次，上行外达；余滓始下出而为溺。盖膀胱如釜中盛
水，丹田如灶底添薪也。其中膀胱与肾透出之气，既上行着于口鼻而为津液，外达于皮肤而为卫气，而汗之所以发生
者，则犹空气之遇冷变而为雨，口气之着漆石复化而为水也。如卫阳已虚，不能自相维御，则继续后来之气，遂形滴
沥漏出，以外自汗，此为阳虚自汗之定义也。然汗为阳，而血为阴，血非气不长，气非血不摄，是不动而汗，宜从心
治之说，亦有理由。
脾专司元气（气弱者，脾虚。）气（又分司汗，气虚盗汗）。肌肉（消瘦者脾虚。）痰（实痰动者脾湿也，
虚痰动者脾虚。）思虑（过则伤脾。）以上有病俱从脾治。
涂蔚生曰∶观此，是禹铸于气之化生，汗之原委，尚未深知梗概者也。气之化生，余于上节已略言之。然胃与膀
胱之所以能化生气者，则又全赖乎两肾中先天一点真阳之气。有此一点真阳之气，而后能化生脾胃后天之气。盖两肾
中间，是命门真火，火
潜于水，化生肾系三焦油膜之气，而后始能化生脏腑，及其气血也。故称此种之气始为元气，非脾之专司运化，可
为气血之助者比也。盗汗明是阴虚，又与阳虚自汗有异。而阴虚所以盗汗者，因阴血既虚，则火无所养，故乘人
睡眠气来根据归阴血之际，侵越气分，逼其出而为汗也。其虚痰实痰之辨，亦属含糊，观后自知。至其所谓思虑伤脾，
则多半在于大人，小儿颇少此症。因心火之阳，可以化生脾之阳土；心血之阴，可以化生脾之阴土。今心火思虑不
息，则阴血被其煎熬受伤，而脾之所恃乎柔汁，以化谷之坚质者，亦于是乎伤矣，故曰伤脾。
肺专司声音，（音弱者、肺虚也；有声不出者，痰蔽也；声散者，肺气不敛也；无声者，肺绝也。）热（出在肺，）
毛（碎痒者肺燥，不润者肺虚。）腠理（内外皮肉不密，则汗出。）以上有病俱从肺治。
涂蔚生曰∶人之皮肤，具有隙孔，俗称毛孔，非若铜铁之坚实平板，不透空气者也。吾人如以显微镜检察人之周身，
则见吾人一呼气，而毛孔亦一开而呼气；吾人一吸气，而毛空亦一闭而吸气。又试于吾人之热天出汗自见，然热虽出在
肺，而却不生在肺。盖人饮食入胃，其水谷之精华，必经火化而后为律液，为气血以充溢脏腑，周流皮肤，而温热全体
者也。至其所谓司腠理，是其未识腠理为肥肉内瘦肉外之白膜，与内部三焦之油膜相连系而为少阳所司也。盖少阳系自
肾系生板油，网油膜油，以上生胸间之膈膜，肝之膜油。心之包络，与周身之腠理，无不相连属者也。虽少阳有手足之
分，而其为上下内外之油膜则一。若少阳气盛，则能收摄汗液，使之不向外溢。否则其气虚败，或为风邪所袭，则汗必
侵越而出矣。
肝专司血，（血弱者，肝虚也）。血（又分司汗，血虚自汗），筋（抽掣者，肝风也）。以上有病，俱从肝治。
涂蔚生曰∶阳虚自汗，余解已见前。禹铸注为血虚自汗，未免有误。至肝风之所以抽掣者，则多由于血虚不能
荣筋也。
肾专司骨齿耳，以上有病俱从肾治。
涂蔚生曰∶肾之所以主骨，治骨之所以治肾，理虽微而实易了。西洋之所以谈骨极精，分别极细，而不得治骨
之术者，以其不知骨为肾主也。夫骨之所以肾主之者，以两肾中间白膜一条，是为肾系，贯透脊骨之间。脊骨间之骨
髓，即肾中所生之脂肪也。有此脂髓，而后能生巨细之骨骼，全身皆然。故治骨之痿败，宜滋补肾阴。
夏禹铸曰∶脾肺内有伤，皆从外入。如父母舐犊过爱，则饮食伤脾；护持疏失，则六淫伤肺。至于心肝肾，无有
伤处。到成人后，生情欲多房事伤肾，守钱贪财谷伤心，动违常时，恼怒伤肝。乃如之症，远近尽多，卓溪虽有良方，
惜手鞭长莫及。
夏禹铸说：心是身体的主宰，全身都由心来统辖，专门主管血液，专门掌管神志。（例如惊悸不安，属于心气虚弱。）泪（没有原因而流泪的，是心热所致。）前阴（指生殖器，肿胀的是心热所致。）汗，（身体消瘦且不动也出汗的，是心气虚弱所致。）以上这些病症，都从心来治疗。
涂蔚生说：汗是人身上阳气变化形成的产物。饮水进入胃中，经过火的熏烤炼化，其中转化为气的部分，通过胃壁遍布的微细血管，向上分布并向外发散，散布在周身肌肉之间，这就是卫气；其中未能完全转化的部分，又经过膀胱的一次蒸发，向上行进而向外到达体表；剩下的残渣才向下排出成为尿液。可以说，膀胱就像锅中盛着的水，丹田就像灶底添加的柴火。其中从膀胱和肾脏透出的气，既上行附着于口鼻形成津液，又向外达于皮肤形成卫气，而汗之所以发生，就如同空气中的水汽遇冷变成雨，或者口中的热气接触漆石后化为水一样。如果卫阳已经虚弱，不能自我维系和控制，那么后续产生的气就会形成滴沥漏出，这种由内向外自然流出的汗，就是阳虚自汗的定义。然而，汗属阳，血属阴，血没有气就不能生长，气没有血就不能固摄，因此对于不动也出汗的情况，适宜从心来治疗的理论，也是有一定道理的。
脾专门主管元气（气弱的人，是脾气虚弱。）气（又分别主管汗，气虚导致的盗汗）。肌肉（消瘦的人是脾虚。）痰（实证痰动是因为脾湿，虚证痰动是因为脾虚。）思虑（过度会损伤脾脏。）以上这些病症，都从脾来治疗。
涂蔚生说：看这里，说明夏禹铸对于气的化生、汗的来源和详情，还没有深入知晓大概。关于气的化生，我在上一节已经略微提及。然而，胃和膀胱之所以能够化生气，则完全依赖于两肾中先天的一点真阳之气。有了这一点真阳之气，之后才能化生脾胃的后天之气。盖在两肾中间，是命门的真火，火潜藏在水中，化生出肾系和三焦油膜的气，然后才能化生脏腑及其气血。所以称这种气为元气，不是仅仅依靠脾的专司运化，作为气血辅助者所能比拟的。盗汗明显是阴虚，又与阳虚自汗不同。而阴虚导致盗汗的原因，是因为阴血既然虚弱，火就失去了滋养，所以在人睡眠时气回归阴血的时刻，火侵越气分，逼迫其外出成为汗。至于虚痰和实痰的辨别，也确实含糊，看过后面的内容自然明白。至于他说思虑伤脾，这多半发生在成年人身上，小儿很少有此症。因为心火的阳，可以化生脾的阳土；心血的阴，可以化生脾的阴土。如今心火因思虑而不息，阴血被其煎熬受伤，而脾所依赖的柔润汁液，用来消化食物坚硬物质的功能，也就在此时受损了，所以说伤脾。
肺专门主管声音，（声音微弱的是肺气虚；有声音发不出的是痰浊遮蔽；声音散乱的是肺气不收敛；无声的是肺绝症。）热（热邪出于肺。）毛发（碎痒的是肺燥，不润泽的是肺虚。）腠理（内外皮肉不紧密，就会出汗。）以上这些病症，都从肺来治疗。
涂蔚生说：人的皮肤具有孔隙，俗称毛孔，不像铜铁那样坚实平板、不透空气。如果我们用显微镜检查人的全身，就会发现我们一呼气，毛孔也随之张开呼出气体；我们一吸气，毛孔也随之闭合吸入气体。再试看在炎热天气出汗的情形，虽然热出自肺，但并不生于肺。大概人饮食进入胃中，其中的水谷精华，必须经过火的炼化后才能成为津液、气血，以充盈脏腑，周流于皮肤，从而温热整个身体。至于他说主管腠理，是他不认识腠理是肥肉内瘦肉外的白膜，与内部三焦的油膜相连系，是由少阳所主管的。盖少阳系统自肾系的板油、网油膜油，向上生成胸间的膈膜、肝的膜油、心的包络，以及与周身腠理，无不相互连属。虽然少阳有手经和足经之分，但它们上下内外的油膜本质是一样的。如果少阳气盛，就能收摄汗液，使其不向外溢出。否则，如果少阳气虚败坏，或被风邪侵袭，汗必定侵越而出。
肝专门主管血液，（血弱的是肝虚）。血（又分别主管汗，血虚导致的自汗），筋（抽搐掣动的是肝风）。以上这些病症，都从肝来治疗。
涂蔚生说：阳虚自汗，我的解释已见前面。夏禹铸注释为血虚自汗，未免有误。至于肝风之所以导致抽搐掣动，大多是由于血虚不能荣养筋脉所致。
涂蔚生说：肾之所以主骨，治骨之所以要治肾，道理虽然微妙但实际上很容易理解。西洋医学谈论骨骼极其精细，分类极其细致，却得不到治疗骨骼疾病的方法，是因为他们不知道骨骼是由肾所主的。骨骼之所以由肾所主，是因为在两肾中间有一条白膜，这是肾系，贯穿透入脊骨之间。脊骨之间的骨髓，就是肾中所生的脂肪。有了这种脂髓，然后才能生成大大小小的骨骼，全身都是如此。所以治疗骨骼痿软败坏，应当滋补肾阴。
夏禹铸说：脾肺内部受到损伤，都是从外部侵入的。比如父母对孩子过分溺爱，会导致饮食损伤脾脏；护理疏忽失当，会导致六淫邪气损伤肺脏。至于心、肝、肾，没有从外受损伤的情况。到了成年后，产生情欲多房事会损伤肾，守钱贪财会伤心，行动违背常时会恼怒伤肝。像这样的病症，远近各地都有很多，卓溪虽然有良方，可惜鞭长莫及，无法施展。
Xia Yuzhu stated: The Heart is the master of the entire body, governing all parts. It specifically governs Blood (the fluid nourishing the body) and specifically controls Shen (Spirit/Mind). (For instance, palpitations and restlessness belong to Heart Deficiency.) Tears (tearing without an obvious cause indicate Heart Heat). The penis (swelling of the genital organ indicates Heart Heat). Sweat (sweating while emaciated and at rest indicates Heart Qi Deficiency). For any of the above conditions, treatment should focus on the Heart.
Tu Weisheng stated: Sweat is a transformed state of Yang Qi in the human body. When water is ingested and enters the Stomach, it undergoes transformation by Fire. The portion that transforms into Qi spreads upward and outward through the microscopic vessels throughout the Stomach wall, dispersing among the muscles of the whole body; this is Wei Qi (Defensive Qi). The portion that does not fully transform undergoes another evaporation process in the Bladder, moving upward and reaching the exterior; only the remaining dregs are discharged downward as urine. Essentially, the Bladder is like a pot containing water, and the Dantian (Lower Abdomen/Energy Center) is like the firewood added to the stove bottom. The Qi emerging from the Bladder and Kidneys moves upward to form Jin-Ye (Body Fluids) at the mouth and nose, and reaches the skin externally to form Wei Qi. The occurrence of sweat is akin to air moisture turning into rain upon encountering cold, or breath condensing into water when touching lacquered stone. If Wei Yang (Defensive Yang) is already deficient and cannot maintain control, subsequent Qi will drip and leak out continuously. This spontaneous sweating flowing from the interior to the exterior is defined as spontaneous sweating due to Yang Deficiency. However, sweat belongs to Yang, while Blood belongs to Yin. Blood cannot grow without Qi, and Qi cannot be retained without Blood. Therefore, the theory that resting sweat should be treated via the Heart has its rationale.
The Spleen specifically governs Yuan Qi (Primary Qi). (Weakness of Qi indicates Spleen Deficiency.) Qi (also separately governs sweat; Qi Deficiency leads to night sweats). Muscles (emaciation indicates Spleen Deficiency). Phlegm (active excess phlegm is due to Spleen Dampness; active deficiency phlegm is due to Spleen Deficiency.). Overthinking (excessive worry injures the Spleen). For any of the above conditions, treatment should focus on the Spleen.
Tu Weisheng stated: Observing this, it appears Xia Yuzhu did not fully grasp the general principles regarding the generation of Qi and the origins of sweat. Regarding the generation of Qi, I briefly mentioned it in the previous section. However, the reason the Stomach and Bladder can generate Qi relies entirely on the innate True Yang Qi located between the two Kidneys. With this spark of True Yang Qi, the acquired Qi of the Spleen and Stomach can subsequently be generated. Between the two Kidneys lies the Mingmen (Gate of Life) True Fire. Fire hidden within Water generates the Qi of the Kidney system and the Sanjiao (Triple Burner) fatty membranes, which then enables the generation of Zang-Fu organs and their Qi and Blood. Thus, this type of Qi is called Yuan Qi (Primary Qi), which cannot be compared merely to the Spleen's role in transportation and transformation assisting Qi and Blood. Night sweats are clearly due to Yin Deficiency, differing from spontaneous sweating due to Yang Deficiency. The reason Yin Deficiency causes night sweats is that since Yin Blood is deficient, Fire lacks nourishment. Consequently, during sleep when Qi returns to Yin Blood, Fire invades the Qi level, forcing it out as sweat. The distinction between deficiency and excess phlegm is indeed ambiguous and will become clear after reading further. As for his statement that overthinking injures the Spleen, this mostly applies to adults, with few cases in children. Because the Yang of Heart Fire can generate the Yang Earth of the Spleen, and the Yin of Heart Blood can generate the Yin Earth of the Spleen. Now, if Heart Fire persists due to overthinking, Yin Blood is scorched and injured, and the soft fluids relied upon by the Spleen to digest solid food substances are thereby damaged; hence, it is said to injure the Spleen.
The Lung specifically governs Voice. (Weak voice indicates Lung Deficiency; inability to produce sound despite having voice indicates obstruction by Phlegm; scattered voice indicates failure of Lung Qi to consolidate; absence of voice indicates Lung Exhaustion.) Heat (Heat emanates from the Lung). Hair/Skin (fragmentary itching indicates Lung Dryness; lack of lubrication indicates Lung Deficiency). Cou-Li (Skin pores and interstices; if internal and external flesh/skin are not tight, sweat occurs). For any of the above conditions, treatment should focus on the Lung.
Tu Weisheng stated: Human skin possesses pores, commonly known as hair follicles, unlike copper or iron which are solid plates impermeable to air. If we examine the human body under a microscope, we see that upon exhalation, the pores open to exhale air; upon inhalation, the pores close to inhale air. Furthermore, observing sweating in hot weather reveals that although Heat exits via the Lung, it is not generated by the Lung. Generally, when food and drink enter the Stomach, their essence must undergo Fire transformation to become Jin-Ye (Body Fluids) and Qi/Blood, filling the Zang-Fu organs and circulating through the skin to warm the entire body. Regarding his claim that the Lung governs Cou-Li, he fails to recognize that Cou-Li refers to the white membrane between fat and muscle, connected to the internal Sanjiao fatty membranes, and governed by Shao Yang (Lesser Yang). The Shao Yang system originates from the kidney's subcutaneous fat and omental membranes, extending upward to form the diaphragm, liver capsules, pericardium, and connecting with the body's Cou-Li. Although Shao Yang has Hand and Foot meridians, the fatty membranes above and below, inside and outside, are identical. If Shao Yang Qi is robust, it can retain sweat and prevent overflow. Otherwise, if its Qi is deficient and decadent, or attacked by Wind Pathogens, sweat will inevitably leak out.
The Liver specifically governs Blood. (Weak Blood indicates Liver Deficiency.) Blood (also separately governs sweat; Blood Deficiency leads to spontaneous sweating). Tendons (twitching and pulling indicate Liver Wind). For any of the above conditions, treatment should focus on the Liver.
Tu Weisheng stated: Spontaneous sweating due to Yang Deficiency was explained earlier. Xia Yuzhu's annotation attributing it to Blood Deficiency spontaneous sweating is somewhat erroneous. As for why Liver Wind causes twitching, it is mostly due to Blood Deficiency failing to nourish the tendons.
The Kidney specifically governs Bones, Teeth, and Ears. For any of the above conditions, treatment should focus on the Kidney.
Tu Weisheng stated: The reason the Kidney governs bones, and why treating bone diseases requires treating the Kidney, is a subtle yet understandable principle. Western medicine discusses bones with extreme precision and fine classification but lacks effective treatments for bone diseases because they do not know that bones are governed by the Kidney. The reason bones are governed by the Kidney is that between the two Kidneys lies a strip of white membrane, the Kidney system, penetrating through the spinal column. The marrow within the spinal bones is the fat generated by the Kidneys. With this fat and marrow, large and small bones are subsequently formed throughout the body. Therefore, treating bone atrophy and degeneration should involve nourishing Kidney Yin.
Xia Yuzhu stated: Injuries to the interior of the Spleen and Lung enter from the exterior. For example, excessive parental indulgence leads to dietary injury of the Spleen; negligent care leads to injury of the Lung by the Six Exogenous Pathogens (Wind, Cold, Summer-heat, Dampness, Dryness, Fire). As for the Heart, Liver, and Kidney, there are no injuries from the exterior. Upon reaching adulthood, excessive sexual desire and intercourse injure the Kidney; greed for money and grain injures the Heart; acting against routine and becoming angry injures the Liver. Such conditions are common everywhere. Although Zhuoxi [referring to the author or a specific physician] has good prescriptions, alas, the whip is too short to reach [idiom meaning unable to help due to distance or limitation].