陈紫山曰∶男左女右，看关纹时，即掐中指节，舌出者死，吸而痛者生。如久不醒，掐中指，咬昆仑穴，醒者
吉，不醒者凶。
涂蔚生曰∶以上摘取认证精华，以为医治小儿标本，于大体固似略备。然医不厌精，理则务求其微。症不厌详，
用则务贵其周。兹特举唐容川先生所着之内经病极数则以为补助，庶使其理
愈勘而愈明，用愈灵而愈妙。
唐容川曰∶人必脏腑气血，先有亏损，然后生病。故论病机，先言脏腑所伤。
经曰∶忧愁思虑则伤心。
唐容川曰∶心为火脏，火气宣明，则能化生血液，流畅筋脉。血脉流行，则其志常喜。若反乎喜，而为忧愁思虑，
则心气遏抑，心火郁滞，故伤心也。治宜宣通心阳，通畅血脉，又常以喜胜忧虑，斯愈矣。
涂蔚生曰∶唐容川先生为近代医学名家。其祖述著作，虽宗自《内经》仲景诸书，而其阐发奥旨颇多心得独妙
之处。其间有未到之处，岂其识力果未及耶，夫亦曰智者千虑，必有一失耳。如此条曰忧愁思虑，则心气遏抑，火郁血
滞，故伤心也。此解未免失之过拘，不能精当。盖心为火脏，化生血液，主宰一身，凡百任务出焉。如遇有难于辨理
之事，或感受环境困难，则不得不悯然而忧愁，戚然而思虑，冀其想出办法。设遇终无办法，而犹未肯置之度外，再四思
维，终冀想出办法才好。此亦人情之常，无足怪者。岂知思虑一刻不息，则心火一刻不息；心火一刻不息，则肾水之被
煎熬，亦一刻不息。以有限之肾水供无限之火化，其不为源泉涸竭也几希。然肾水停其接济，则数点心中之阴液，亦自
相
灼烁。迨其灼烁已极，只剩一团火热而已，其为伤也可知。故凡治思虑过度之药，多系滋阴降火之味，如生地元参知
柏芩连二冬等味是也。至于宜以喜乐胜之，此其以情相治，而非以药相治者也。是使其多解一刻之愁虑，则为多保一
线之肾水，即多保一线之心血矣。小儿虽无忧愁思虑，其外感之热不解，内
蕴之火不清，亦与忧愁思虑无异。不过此种火热，断非喜乐所能调剂耳，治之者又贵权宜。
经云∶形寒饮冷则伤肺。
唐容川曰∶肺金畏火，自然惧热，此又云畏寒冷者何也？盖肺之体虽是阴金，而肺之用实主阳气。气布于外。
则为卫气，以充皮毛。若衣服失宜，外形受寒，则皮毛洒淅，渐入腠理，发热动饮，为咳喘等症，治宜温散。气
布于内，则为宗气，以司呼吸，散津于脾，下输膀胱，若饮水浆瓜果之属，多受冷气，则阳气不能布化，水饮停积，
为咳喘癖痛等症，治宜温降。
涂蔚生曰∶形寒是外以寒伤肺，饮冷是内以寒伤肺。外寒何以伤肺？盖肺为华盖，外主皮毛，内部脏腑所化生
之阳气，无不朝聚于肺，使之散布毛空皮肤间以御外之寒气。若外而衣服太薄，受寒过甚，内元不能抵抗，则外寒
由皮毛而腠理，而内部，则内部之热气，亦同化为寒，而为咳嗽者矣。既形咳嗽，则向之元气上冲于肺者，此时亦复
上冲于肺矣，冲咳至极，肺故受伤。然此外寒伤肺，犹真正面者也。若其底面，此为外寒郁于皮毛腠理之间，而内元
不能外出，同化为热，上烁肺阴，发生咳嗽。迨咳嗽已久，而肺金岂有不受伤者乎？若夫饮冷伤肺，则为冷水凝
于脾胃，胃阳不能消化，上冲至肺，发生咳嗽，而使肺脏受伤者也。容川仅解为阳气不能布化，尚欠明了。
经云∶悲怒气逆则伤肝。
唐容川曰∶悲者肺主之，过悲则金来克木，木不能达。怒者肝主之，过怒则肝木横决，血不能静。二者皆气逆也。
肝乃主血之脏，血之所以流行不滞，潜伏不动者，全赖气之和平，有以配养此血耳。今其气逆则肝逆，肝木郁于下，
肝火犯于上，而肝受伤矣。悲则肝木郁于下，宜辛以升散之。怒则肝火犯乎上，宜苦以降之。然总以养和神，得其
平为妥。
涂蔚生曰∶血生于上而行于下，气生于下而行于上。然血之
营运。全赖气之营运为转移。若气有奔溢，则血亦随之而奔溢。气有停止，则血亦随之而停止。今肝为阴脏，多
血少气，气既怒逆奔上，则其所多者，将受他多之支配，而胡行乱窜矣。气纵可平，怒纵可息，乱窜之血，岂可使其
尽行撤消乎？不可撤消，则血受一分之损失，即肝受一分之暗耗也。肝受暗耗，即为受伤。治之之法，宜平其气而
养其血。昧者不知平肝之旨，以为攻伐之谓，是未真知平肝者也。容川以气逆则肝逆，肝木郁于下，肝火犯于上，
而肝受伤，此解尚属空泛。因郁与怒少异，纵郁怒合一，亦系肝之本体，未有若何上下之分也。或曰下上之分，就此
较而言，仍指肝之本体立说。然肝木郁于下，肝火犯于上，又何会伤肝？伤肝又为何苦？此非空泛者乎？小儿虽少悲
怒之事，然受大人之责打，父母之放置，亦即怒之一端也。悲字解见前，无另述。
经云∶饮食劳倦伤脾。
唐容川曰∶饮所以润脾，过饮则停饮为湿，发为胀泄痰咳之症。土能治水，而反为水所困也，宜渗利。食所以
养脾，过多则停食，为泄为满。脾能化食，而反为食所困也，宜消导。脾主肌肉，劳以运动肌肉，使其活泼，乃益得
安然。劳至于倦，必致消瘦发热。盖动而生阳，伤脾之阴，故肌肉反受其病，治宜填补静养。
涂蔚生曰∶谷质坚硬，全赖脾阴之柔，以化其坚。水汁柔软，全赖胃阳之刚，以化其柔。容川已曾言之矣。但吾人
之脾胃消化力，各有定量。设也已尽其量，而又强饮之，强食之，则脾胃用力太过，定至于伤。脾胃既伤，而后饮食始
停，是积湿发为胀泄痰咳之症，停食发为泄满之症，尚在脾伤之后也。至于劳倦伤脾，则又系脾之疲于供命者也。何
则？人之所以能作事者，由于饮食入胃，化生气血，流行肢体，而后精神充足也。水谷之输入者，虽未尝一一刻不息，
而脾胃之消化，则未尝一刻稍息，其
气血之供给于肢体者，亦未尝一刻稍息也。若外无所入，内无所化，肢体无所接济，则不觉精神困败而疲倦矣。
然外虽劳倦，而动作未必即止，消化未必稍息，仓廪空虚，自相摩擦，其伤可知。试观安逸家多肥胖，劳动家
多消瘦可知。又试观吾人劳动过度时不能饮食，必待精神恢撤消状时，而后能饮食可知。小儿饮食伤脾固多，劳倦
伤脾甚少。因其少形疲劳，即知休息者也。
经云∶久坐湿地，强力入房伤肾。
唐容川曰∶肾中之阳，能化湿气，则水达膀胱，气行肢脊。若久坐湿地，则湿气太甚，而肾阳反受伤，必生肢节
肿疼等症，治宜燥之。肾中阴精充足无损，则能种子，入房乃其常事。若力已竭，而犹勉强入房，则阴精枯矣，
治宜滋补。
涂蔚生曰∶湿凝于下，固伤肾阳。然湿久成热，亦可发生溺赤淋浊等症。小儿无识，最易久坐湿地，故亦发生
溺赤淋浊等症。昧者不察，以为小儿肾无暗耗，那有溺赤淋浊等症，是其未知湿久成热之理也。
陈紫山说：诊察小儿指纹时，男看左手，女看右手。在观察关部纹路的瞬间，用力掐按中指第三节，若患儿舌头伸出不能收回则预后不良（死证），若在吸气时感到疼痛则预后良好（生证）。如果长时间不苏醒，可掐按中指，并咬刺昆仑穴，若能苏醒则为吉兆，若仍不苏醒则为凶兆。
涂蔚生说：以上摘录的是辨证论治的精华内容，作为治疗小儿疾病的标本之法，大体上已经具备。然而医学追求精益求精，医理务必探求其精微之处；症状分析不厌详尽，用药务必周全细致。因此特别列举唐容川先生所著《内经病极数则》中的几条内容作为补充，从而使医理更加明晰，运用更加灵验奇妙。
唐容川说：人必须脏腑气血先有亏损，然后才会生病。所以在论述病机时，首先要谈论脏腑受到的损伤。
《黄帝内经》说：忧愁思虑会损伤心脏。
唐容川说：心属火脏，火气宣通明亮，就能化生血液，使筋脉流畅。血脉运行通畅，人的情志就常表现为喜悦。如果反过来表现为忧愁思虑，就会导致心气遏抑，心火郁滞，从而损伤心脏。治疗应当宣通心阳，通畅血脉，并且常常以喜悦之情来克服忧虑，这样病就好了。
涂蔚生说：唐容川先生是近代著名的医学家。他的著作虽然宗法《内经》和仲景等人的书籍，但在阐发深奥旨意方面有很多独到的心得和妙处。其中也有不到之处，难道是他的见识能力真的达不到吗？这也算是智者千虑必有一失吧。像这一条说“忧愁思虑则心气遏抑，火郁血滞，故伤心也”，这种解释未免过于拘泥，不够精当确切。因为心为火脏，化生血液，主宰全身，各种功能任务都由此产生。如果遇到难以理清的事情，或者感受到环境的困难，就不得不怜悯忧伤而忧愁，悲伤哀戚而思虑，希望想出解决办法。假如最终还是没有办法，却还不肯放下，反复思考，总希望想出办法才好。这也是人之常情，不足为怪。哪里知道思虑一刻不停，心火就一刻不息；心火一刻不息，肾水被煎熬也就一刻不停。用有限的肾水去供给无限的心火消耗，肾水不被枯竭几乎是不可能的了。然而一旦肾水停止接济，心中那几点阴液，也会自我灼烧。等到灼烧到了极点，只剩下一团火热罢了，这必然造成损伤，这是显而易见的。所以凡是治疗思虑过度的药物，大多是滋阴降火的药味，如生地、元参、知母、黄柏、黄芩、黄连、天冬、麦冬等。至于说应该用喜乐来战胜它，这是以情志相制的方法，而不是以药物治疗的方法。这能使他减少一刻的愁虑，就是多保全一线肾水，也就是多保全一线心血。小儿虽然没有忧愁思虑，但外感的热邪不解，内蕴的火气不清，也与忧愁思虑没有两样。只不过这种火热，绝对不是喜乐所能调节的，治疗者又贵在灵活变通。
《黄帝内经》说：形体受寒、饮食生冷会损伤肺脏。
唐容川说：肺金畏惧火，自然害怕热，这里又说畏惧寒冷是什么原因呢？大概肺的体性是阴金，但肺的功能实际上主司阳气。气布散于体表，就成为卫气，以充实皮毛。如果穿衣不当，外形受寒，那么皮毛就会洒淅恶寒，寒气逐渐侵入腠理，导致发热、动饮、咳嗽气喘等症状，治疗宜用温散法。气布散于体内，就成为宗气，主管呼吸，将津液散布到脾，向下输送到膀胱。如果饮用浆果瓜果之类，摄入过多冷气，阳气就不能布散化行，水饮停积，导致咳嗽、气喘、癖积疼痛等症状，治疗宜用温降法。
涂蔚生说：形寒是外部寒邪伤害肺脏，饮冷是内部寒邪伤害肺脏。外部寒邪为什么能伤肺？因为肺为华盖，外主皮毛，内部脏腑所化生的阳气，无不汇聚于肺，使其散布在毛孔皮肤之间以抵御外部的寒气。如果外部衣服太薄，受寒过重，内部元气不能抵抗，那么外寒就由皮毛进入腠理，再进入内部，内部的热气也随之转化为寒，从而产生咳嗽。既然已经形成咳嗽，那么原先向上冲注于肺的元气，此时也重新上冲于肺，冲咳达到极致，肺脏因此受伤。然而这种外寒伤肺，还是表面现象。其深层原因，是外寒郁闭在皮毛腠理之间，内部元气不能外出，同化为热，向上灼烁肺阴，发生咳嗽。等到咳嗽日久，肺金哪有不受伤的？至于饮冷伤肺，则是冷水凝结在脾胃，胃阳不能消化，寒气上冲至肺，发生咳嗽，从而使肺脏受伤。唐容川仅解释为阳气不能布散化行，还不够明了。
《黄帝内经》说：悲哀愤怒导致气机上逆会损伤肝脏。
唐容川说：悲由肺所主，过度悲伤则金来克木，肝木之气不能舒展通达。怒由肝所主，过度愤怒则肝木横决，血液不能宁静。这两者都是气机上逆。肝是主血的脏器，血液之所以流行不滞留、潜伏不动，全赖气的和平，以此来配养血液。现在气机上逆，肝气也就逆乱，肝木郁结在下，肝火侵犯在上，肝脏因此受伤。悲伤则肝木郁结在下，适宜用辛味药升散它。愤怒则肝火侵犯在上，适宜用苦味药降泄它。总之以调养神气，使其平和最为妥当。
涂蔚生说：血生于上部而行于下部，气生于下部而行于上部。然而血的营运，完全依赖气的营运来转移。如果气有奔溢，血也随之奔溢；气有停止，血也随之停止。现在肝为阴脏，多血少气，气既因愤怒而上逆奔涌，那么它所多的血，将受到其他多气之血的支配，而胡行乱窜。即使气可以平息，怒可以止息，那些乱窜的血，怎么能让它们全部撤销呢？不能撤销，血就受一分损失，肝就受一分暗耗。肝受暗耗，就是受伤。治疗的方法，应当平抑气机而滋养血液。愚昧的人不知道平肝的真谛，认为是攻伐，这是没有真正懂得平肝。唐容川认为气逆则肝逆，肝木郁于下，肝火犯于上，从而肝受伤，这种解释尚且空泛。因为郁与怒稍有不同，纵然郁怒合一，也是肝的本体，没有什么上下之分。或许有人说，上下之分，是就此比较而言，仍然指肝的本体立说。然而肝木郁于下，肝火犯于上，怎么会伤肝？伤肝又何必痛苦？这不是空泛吗？小儿虽然少有悲欢愤怒之事，但受到大人的责打，父母的冷落放置，也就是愤怒的一种表现。悲字的解释见前文，不再另述。
《黄帝内经》说：饮食不节、劳倦过度会损伤脾脏。
唐容川说：饮水是用来滋润脾的，过量饮水则停饮成为湿，引发胀满、泄泻、痰咳等症状。土能治水，反而被水所困，治疗宜用渗利法。食物是用来滋养脾的，进食过多则停食，导致泄泻、胀满。脾能化食，反而被食所困，治疗宜用消导法。脾主肌肉，劳作运动肌肉，使其活泼，本是有益的。但劳作导致疲倦，必然导致消瘦发热。因为动则生阳，损伤脾阴，所以肌肉反而受病，治疗宜用填补静养法。
涂蔚生说：谷物质地坚硬，全靠脾阴的柔和，来化解其坚硬。水汁柔软，全靠胃阳的刚健，来化解其柔软。唐容川已经说过了。但是我们的脾胃消化力，各有定量。假设已经用尽了这个量，却又强行饮水、强行进食，那么脾胃用力太过，必定导致损伤。脾胃既已受伤，然后饮食才开始停滞，这时积湿发为胀满泄泻痰咳症，停食发为泄泻胀满症，这都是在脾伤之后发生的。至于劳倦伤脾，则是脾疲于供职的原因。为什么呢？人之所以能做事，是由于饮食入胃，化生气血，流行于肢体，然后精神充足。水谷的输入，虽然未曾一刻不息，但脾胃的消化，却未曾一刻稍歇，气血供给于肢体，也未曾一刻稍歇。如果外部没有摄入，内部没有化生，肢体得不到接济，就会不知不觉精神困败而疲倦。然而虽然外部劳倦，动作未必立即停止，消化未必稍微休息，仓廪空虚，自相摩擦，其损伤可想而知。试看安逸之家多肥胖，劳动之家多消瘦，就可以知道了。又试看我们劳动过度时不能饮食，必须等到精神恢复状态后，才能饮食，就可以知道了。小儿饮食伤脾固然多见，劳倦伤脾很少见。因为他们很少出现形体疲劳，也知道休息。
《黄帝内经》说：久坐湿地，强力房事会损伤肾脏。
唐容川说：肾中的阳气，能化湿气，则水达膀胱，气行肢脊。如果久坐湿地，则湿气太重，肾阳反而受伤，必然产生肢节肿痛等症状，治疗宜用燥湿法。肾中阴精充足无损，就能生育，房事是其常态。如果体力已竭，还勉强进行房事，则阴精枯竭，治疗宜用滋补法。
涂蔚生说：湿气凝结于下部，确实损伤肾阳。然而湿气久留成热，也可发生小便赤涩、淋浊等症状。小儿无知，最容易久坐湿地，所以也发生小便赤涩、淋浊等症状。愚昧的人不考察，认为小儿肾无暗耗，哪有小便赤涩淋浊等症，这是他们不懂得湿气久留成热的道理。
Chen Zishan stated: For males, examine the left hand; for females, the right hand. When observing the finger vein at the Guan position (middle segment), pinch the third joint of the middle finger. If the tongue protrudes and cannot be retracted, the prognosis is fatal; if there is pain upon inspiration, the prognosis is favorable. If the child remains unconscious for a long time, pinch the middle finger and bite/acupuncture the Kunlun point (BL60). Awakening indicates a good omen; failure to awaken indicates an ominous sign.
Tu Weisheng stated: The above excerpts capture the essence of syndrome differentiation, serving as fundamental treatment principles for pediatric diseases, which are generally comprehensive. However, medicine pursues precision, and medical theories must seek subtlety; symptoms require detailed analysis, and medication must be thorough. Therefore, I specifically cite several items from Mr. Tang Rongchuan's "Neijing Bing Ji Shu Ze" (Extreme Cases of Diseases in the Inner Canon) as supplements, so that the theory becomes clearer and the application more effective and ingenious.
Tang Rongchuan stated: A person must first have deficiencies in the Zang-Fu organs and Qi-Blood before falling ill. Thus, when discussing pathogenesis, one must first address the injury to the Zang-Fu organs.
The Classic states: Worry and overthinking damage the Heart.
Tang Rongchuan stated: The Heart belongs to the Fire element. When Fire Qi is open and bright, it can generate Blood and ensure the smooth flow of tendons and vessels. When blood vessels circulate freely, the spirit manifests as joy. Conversely, if one experiences worry and overthinking, Heart Qi becomes suppressed and Heart Fire stagnates, thereby injuring the Heart. Treatment should focus on unblocking Heart Yang and promoting blood circulation, often using joy to overcome worry, leading to recovery.
Tu Weisheng stated: Mr. Tang Rongchuan was a renowned modern physician. Although his works follow the *Inner Canon* and Zhang Zhongjing’s texts, he has many unique insights into profound theories. There are also shortcomings, not necessarily due to lack of insight, but rather "a thousand wise men will occasionally make a mistake." Regarding the statement "worry and overthinking suppress Heart Qi, causing Fire stagnation and Blood stasis, thus injuring the Heart," this explanation is somewhat rigid and imprecise. The Heart, as a Fire organ, generates Blood and governs the whole body. When facing difficult situations or environmental hardships, it is natural to feel sorrowful and thoughtful, hoping to find solutions. Even if no solution is found, persistent thinking continues. This is human nature. However, constant thinking keeps Heart Fire active; continuous Heart Fire continuously boils down Kidney Water. With limited Kidney Water supplying infinite Fire consumption, depletion is inevitable. Once Kidney Water stops replenishing, the Yin fluids of the Heart are self-burned. When burning reaches its peak, only a mass of Heat remains, inevitably causing injury. Therefore, herbs treating excessive thinking are mostly Yin-nourishing and Fire-descending, such as Sheng Di Huang (Rehmanniae Radix), Yuan Zhi (Polygalae Radix), Zhi Mu (Anemarrhenae Rhizoma), Huang Bo (Phellodendri Cortex), Huang Qin (Scutellariae Radix), Lian Zi (Nelumbinis Semen), Tian Dong (Asparagi Radix), and Mai Dong (Ophiopogonis Radix). Using joy to counteract worry is emotional therapy, not herbal therapy. Reducing worry by even a moment preserves Kidney Water and Heart Blood. Children may not have worries, but unresolved external Heat or internal Fire is similar to worry. However, this type of Heat cannot be regulated by joy; treatment requires flexibility.
The Classic states: External cold exposure and cold drinks injure the Lung.
Tang Rongchuan stated: Metal fears Fire and naturally dislikes heat. Why does it fear cold? The Lung's substance is Yin Metal, but its function governs Yang Qi. Qi distributed externally becomes Wei Qi (Defensive Qi), nourishing the skin and hair. Improper clothing leads to external cold invasion, causing chills, penetration into interstices, fever, fluid retention, cough, and asthma. Treatment requires warming and dispersing. Qi distributed internally becomes Zong Qi (Gathering Qi), governing respiration and distributing fluids to the Spleen and Bladder. Consuming too much cold food/drink prevents Yang Qi distribution, causing fluid accumulation, leading to cough, asthma, masses, and pain. Treatment requires warming and descending.
Tu Weisheng stated: "Xing Han" (body cold) is external cold injuring the Lung; "Yin Leng" (cold drink) is internal cold injuring the Lung. How does external cold injure the Lung? The Lung is the "Canopy," governing the skin and hair. Yang Qi from internal organs gathers in the Lung to disperse through the skin to resist external cold. If clothing is insufficient and cold is severe, internal Yuan Qi cannot resist. External cold penetrates from skin to interstices to interior, converting internal heat into cold, causing cough. Cough causes upward rushing of Qi to the Lung, damaging it. This is the surface aspect. The deeper aspect is external cold trapping Qi in skin/interstices, preventing outward release, transforming into heat, scorching Lung Yin, causing chronic cough, eventually injuring Lung Metal. "Yin Leng" injures the Lung by cold water congealing in the Spleen/Stomach, where Stomach Yang fails to digest, sending cold up to the Lung, causing cough. Tang Rongchuan’s explanation of "Yang Qi failing to distribute" is insufficient.
The Classic states: Grief and anger causing Qi rebellion injure the Liver.
Tang Rongchuan stated: Grief is governed by the Lung; excessive grief causes Metal to over-control Wood, preventing Wood from extending. Anger is governed by the Liver; excessive anger causes Liver Wood to surge uncontrollably, preventing Blood from settling. Both involve Qi rebellion. The Liver stores Blood; Blood flows smoothly and rests quietly due to peaceful Qi nourishing it. Qi rebellion leads to Liver rebellion, with Liver Wood stagnating below and Liver Fire attacking above, injuring the Liver. Grief causes Wood stagnation below, treated with acrid herbs to ascend and disperse. Anger causes Fire attack above, treated with bitter herbs to descend. Ultimately, nurturing the spirit and maintaining balance is best.
Tu Weisheng stated: Blood is generated above and moves below; Qi is generated below and moves above. Blood movement depends on Qi movement. If Qi surges, Blood surges; if Qi stops, Blood stops. The Liver is a Yin organ, rich in Blood and poor in Qi. When Qi rebels upward due to anger, the abundant Blood follows, moving chaotically. Even if Qi calms and anger subsides, chaotic Blood cannot simply disappear. Blood loss implies Liver consumption/injury. Treatment should calm Qi and nourish Blood. Ignorant people think "calming the Liver" means attacking, which is incorrect. Tang Rongchuan’s view that "Qi rebellion causes Liver rebellion, Wood stagnates below, Fire attacks above" is too vague. Stagnation and anger differ slightly; combined, they affect the Liver's substance without distinct upper/lower separation. Some argue upper/lower refers to functional comparison. But how does lower stagnation and upper fire injure the Liver? This seems vague. Children rarely experience grief/anger, but discipline or neglect induces anger. Grief is explained previously.
The Classic states: Diet irregularity and fatigue injure the Spleen.
Tang Rongchuan stated: Drinking moistens the Spleen; excess drinking causes fluid retention and dampness, leading to distension, diarrhea, phlegm, and cough. Earth controls Water but is trapped by it; treatment requires leaching and draining. Food nourishes the Spleen; excess food causes retention, leading to diarrhea and fullness. The Spleen transforms food but is trapped by it; treatment requires digestion and guidance. The Spleen governs muscles; moderate exercise benefits them. However, exhaustion leads to emaciation and fever because movement generates Yang, damaging Spleen Yin, affecting muscles. Treatment requires tonification and rest.
Tu Weisheng stated: Hard grains require Spleen Yin to soften them; soft liquids require Stomach Yang to transform them. Tang mentioned this. Digestive capacity is limited. Overeating/drinking beyond limits damages the Spleen/Stomach. After damage, food/fluid stagnate, causing dampness/distension/diarrhea/phlegm/cough or food retention/fullness. These occur after Spleen injury. Fatigue injures the Spleen because it exhausts its function. Doing work requires Qi/Blood from digested food. Input is constant, but digestion never rests. Supply to limbs never rests. Without input/transformation, limbs lack support, causing mental fatigue. Even if work stops, digestion may continue, emptying reserves, causing friction/injury. Leisurely people are often obese; laborers are often thin. After heavy labor, appetite returns only after energy recovers. Children suffer dietary Spleen injury often, but fatigue injury rarely, as they know when to rest.
The Classic states: Sitting long on damp ground and excessive sexual activity injure the Kidney.
Tang Rongchuan stated: Kidney Yang transforms dampness, allowing water to reach the Bladder and Qi to move limbs/spine. Sitting on damp ground increases dampness, injuring Kidney Yang, causing limb/joint swelling and pain. Treatment requires drying. Sufficient Kidney Yin allows normal sexual activity. If strength is exhausted but intercourse continues, Yin essence depletes. Treatment requires tonification.
Tu Weisheng stated: Dampness congealing below injures Kidney Yang. However, long-term dampness turns to heat, causing red urine and turbid discharge. Children easily sit on damp ground, causing these symptoms. Ignorant people think children don’t have hidden Kidney depletion, so why red urine/turbidity? They ignore the principle of dampness turning to heat.