唐容川曰∶五脏六腑病形百出，各有自为之病形，以为证据。如心为噫，非心只有噫之一症。谓无论何证，
但见噫气，则知属于心矣。余防此。
经云∶心为噫。
唐容川曰∶噫者胸中结气，哽之使出。俗说是打嗝顿，非也。打嗝顿与噫，音义不符。打嗝顿是气厄于胸，而
出于口，故名曰呃。二者均病在胸前，属心之部位，故皆属心经。柿形象心，而蒂苦涩，治呃，降心气也。胸满噫气，
乃是肺胃痰火。仲景旋复麦冬治之，而必用赭石破心血，镇心气也。久病闻呃为胃绝，则以其火不生土，心气
逆也。心病不止一噫，然见噫气，便知属心，用药乃知方向。
经云∶肺为咳。
唐容川曰∶五脏六腑皆有咳证，而无不聚于胃，关于肺。盖肺主气管，气管中非痰饮，即风寒火燥，令其气逆。
故咳有从皮毛口鼻入气管者，有从肠胃膈膜入气管者，当分头治之。按 咳二症，道路不同，鼻主吸气， 字
从鼻，是吸入之气管不利。咳
字从欠，欠者口气下垂也，口主出气，是呼出之气管不利。此管在胸膈，故每咳必胸前痒滞，详三焦条。
经云∶肝为语。
唐容川曰∶谵语属阳明燥热，郑声属心神虚恍。盖燥热乃木火克土，神恍乃肝魂不清，因而心神扰惑。故皆
宜泻木火，安魂也。
涂蔚生曰∶阳明燥热，上熏肝脏，魂不能安，发而为语。是语自成之肝，病之发自胃，而肝为本，胃为标也。
容川必执定燥热，乃木火克土为解，未免过于粘滞。
经云∶脾为吞。
唐容川曰∶脾主化谷生津，凡口中津液少者，时常作吞引之状。反吞为吐，又是水谷不下之故。皆属于脾病，
可以互勘。
经云∶肾为欠为嚏。
唐容川曰∶欠者阴引阳入，故呵欠至而欲寐。嚏者阳引阴出，故喷嚏出而人醒。二者皆根于气海，故肾病见此二症。
经云∶胃为逆为哕为恐。
唐容川曰∶阳明主纳，其气以下行为顺，气逆则反其令也。冲脉隶于阳明，冲逆亦属阳明。哕者吐秽恶之气也，
吞酸嗳腐之类，皆反其纳物之令也。恐者肾所主，肾水动而胃土不能治之，故恐亦主胃。
经云∶大小肠为泄。
唐容川曰∶泄多是脾胃中焦之症，然总是出于大小肠之病。小肠属火以化谷，火虚则食谷不化而飧泄。大肠属
金以燥粪，燥气不足，则粪溏泄。小肠火甚，则又胶结为痢。大肠燥甚，则又秘结不便。此又为泄之变态也。
经云∶下焦溢为肿。
唐容川曰∶三焦乃决渎之官，前已详注，此但云下焦者。因上焦连心肺，中焦连脾胃，多兼脾胃心肺之症，尚非
三焦专责。惟下焦当膀胱上口，为水入膀胱之路。此处不利，则溢于上，达于外而发水肿。下焦属肾属肝，治宜疏
泻肝肾。又肺居高能御下，主通调水道，非开利肺气，不能治也。
涂蔚生曰∶三焦者，乃上中下三焦之油膜连网也。脏腑内外，无不以此膜丝相连系。若下焦油膜不利，则水不能
渗至膀胱，顺此膜丝外溢为肿。然肿不仅先自下起，有先自头面者，有先自四肢者。张师仲景有腰以上当发汗，腰
以下当利小便之旨。欲尽治肿之能事，非参证各家不为功。
经云∶膀胱不利为癃，不约为遗溺。
唐容川曰∶膀胱下为溺管，溺管淋涩不通为癃。肺主水道，由肺气闭，则宜清利。肝脉绕茎，由肝血滞，
则宜滑利。据西医之说，以为溺管肿塞，究之皆肺肝两端所致也。又溺管之后为精窍，精窍有败精死血，亦能挤
塞溺管、法当利肾。夫肺以阴气下达膀胱，通调水道，而主节制，使小便有度，不得违碍。肝肾以阳气达于膀
胱，发蒸水气，使其上腾，不得直泄。若阳气不能蒸发，则水无约束，发为遗溺，治宜为温胞室。盖膀胱如釜，胞
如灶，温胞室者，釜底添薪也。
经云∶胆气郁为怒。
唐容川曰∶胆者木生之火也。西医论胆，专言汁，不知有汁即有气，故《内经》均以气立论。木气条畅，火气
宣达，则清和朗润，其人和平。若木郁生火，火郁暴发；则为震怒。凡病之易怒者，皆责于胆气。
又曰∶脏腑之证，不一而足。举此为验，任其形证百变，均莫得而遁情矣。
唐容川说：五脏六腑的病变表现千变万化，各自有特定的病形作为诊断依据。例如，心的病变表现为“噫”（嗳气），这并不是说心只有嗳气这一种症状。而是指无论何种证候，只要见到嗳气，就可以判断病位属于心。其余脏腑也以此类推。
《黄帝内经》说：心的病变表现为嗳气。
唐容川说：所谓“噫”，是胸中郁结之气，强行哽出所致。世俗人说是打嗝（呃逆），这是不对的。打嗝与嗳气，在读音和意义上都不相符。打嗝是气受阻于胸中，从口中冲出，所以称为“呃”。这两种病都发生在胸前部位，属于心的解剖区域，因此都归属于心经。柿子形状像心，且蒂部苦涩，能治疗呃逆，是因为它能降泄心气。胸满、嗳气，则是肺胃中有痰火所致。张仲景用旋复花代赭石汤治疗，但必须使用赭石来破心血、镇心气。久病出现呃逆，被认为是胃气绝的表现，这是因为心火不能生脾土，导致心气上逆。心脏病变不仅仅表现为嗳气，但只要见到嗳气，就知道病属于心，用药就有了方向。
唐容川说：五脏六腑都有咳嗽的症状，但没有不汇聚于胃、关联于肺的。因为肺主管气管，气管中如果不是痰饮，就是风寒火燥，导致气机逆乱。所以咳嗽有的从皮毛口鼻进入气管，有的从肠胃膈膜进入气管，应当分别从头（上焦/外感）和尾（内伤/内积）进行治疗。按咳嗽二字来看，发病途径不同。“咳”字从“口”（注：原文此处可能有误或特指字形结构，通常咳从口，嗽从叟，或依古文字形解析，此处依原文逻辑翻译），口主呼气，说明呼出的气管不利；“嗽”字从“欠”（注：原文表述为“咳二症... 咳字从欠...”，此处依原文逻辑，虽字形学上有争议，但需忠实原文意思，即区分吸入与呼出不利）。实际上，鼻主吸气，口主呼气。气管位于胸膈，所以每次咳嗽必然伴随胸前痒滞，详见三焦条目的解释。
唐容川说：谵语属于阳明燥热，郑声（语言重复、声音低微）属于心神虚恍。燥热是由于木火克制脾土，神恍是因为肝魂不清，进而扰乱心神。所以都适宜泻木火、安魂魄。
涂蔚生说：阳明燥热向上熏蒸肝脏，导致魂不能安宁，发作而为谵语。这说明谵语虽然由肝所主，但病发源于胃，肝为本，胃为标。唐容川必定执着于燥热、木火克土的解释，未免过于拘泥僵化。
唐容川说：脾主消化谷物、生津液，凡是口中津液少的人，时常做出吞咽引气的样子。反过来吐，又是水谷不能下咽的缘故。这些都归属于脾病，可以互相参照验证。
唐容川说：呵欠是阴气牵引阳气入内，所以呵欠连天就想睡觉。喷嚏是阳气牵引阴气外出，所以打喷嚏后人就清醒了。这两者都根源于气海（丹田），所以肾病会出现这两种症状。
唐容川说：阳明胃主受纳，其气以下行为顺，气逆就违背了其生理功能。冲脉隶属于阳明胃，冲脉上逆也属于阳明胃的问题。呃逆是吐出秽恶之气，吞酸、嗳腐等，都是违背了受纳食物的功能。恐惧是肾所主的，但如果肾水妄动而胃土不能制约它，所以恐惧也与胃有关。
唐容川说：泄泻多是脾胃中焦的病证，但总是出于大小肠的病变。小肠属火以消化谷物，火虚则食物不化而变成完谷不化的飧泄。大肠属金以燥化粪便，燥气不足，则大便溏薄泄泻。如果小肠火太盛，又会胶结成为痢疾。如果大肠燥气太盛，又会便秘不通。这又是泄泻的变证。
《黄帝内经》说：下焦水液溢出导致水肿。
唐容川说：三焦是决渎之官（疏通水道的器官），前面已经详细注释过，这里只说下焦，是因为上焦连接心肺，中焦连接脾胃，多兼有心肺脾胃的症状，尚不是三焦单独的责任。只有下焦位于膀胱上口，是水进入膀胱的道路。此处不利，水就会溢于上部，达于体表而发为水肿。下焦属于肾和肝，治疗宜疏泄肝肾。另外，肺居高位能抵御下部邪气，主通调水道，如果不宣利肺气，是不能治愈的。
涂蔚生说：三焦，是上、中、下三焦的油膜网络。脏腑内外，无不是通过这些膜丝相连系。如果下焦油膜不利，水就不能渗入膀胱，顺着这些膜丝向外溢出形成水肿。然而水肿不仅先从下肢开始，有的先从头面开始，有的先从四肢开始。张仲景有“腰以上当发汗，腰以下当利小便”的宗旨。要想穷尽治疗水肿的方法，不参考各家学说是不行的。
唐容川说：膀胱下方是溺管（尿道），溺管淋涩不通称为癃。肺主水道，由于肺气闭塞，所以宜清利肺气。肝脉环绕阴茎，由于肝血瘀滞，所以宜滑利血脉。据西医的说法，认为是溺管肿胀堵塞，究其根源都是肺和肝两端所致。另外，溺管后面是精窍，如果有败精死血，也能挤塞溺管，治法应当利肾。肺通过阴气下达膀胱，通调水道并主节制，使小便有度，不得违碍。肝肾通过阳气到达膀胱，蒸发水气，使其上腾，不得直泄。如果阳气不能蒸发，水就没有约束，发为遗尿，治疗宜温补胞室（肾与膀胱区域）。可以说膀胱像锅，胞室像灶台，温补胞室就是在锅底添柴火。
唐容川说：胆是木所生的火。西医论述胆囊，专门讲胆汁，不知道有汁就有气，所以《内经》都以气立论。木气条畅，火气宣达，人就清和朗润，性情平和。如果木郁生火，火郁暴发，就会震怒。凡是容易发怒的病，都要归责于胆气。
又说：脏腑的证候，不一而足。列举这些作为验证，任凭病情形态变化万千，都无法隐瞒真情了。
Tang Rongchuan stated: The pathological manifestations of the Zang and Fu organs are myriad, each having its own specific signs as evidence. For instance, the Heart manifests as "Yi" (belching). This does not mean that the Heart only presents with belching. It means that regardless of the syndrome, if belching is observed, one can deduce that the pathology belongs to the Heart. The same applies to other organs.
The Classic states: The Heart manifests as belching.
Tang Rongchuan explained: "Yi" refers to Qi stagnating in the chest being forced out through the throat. The common belief that it is hiccups (E) is incorrect. Hiccups and belching differ in pronunciation and meaning. Hiccups occur when Qi is obstructed in the chest and bursts out from the mouth, hence named "E". Both conditions occur in the anterior chest region, which corresponds to the anatomical area of the Heart; therefore, both are attributed to the Heart Meridian. The persimmon resembles the Heart in shape, and its calyx is bitter and astringent; it treats hiccups by descending Heart Qi. Chest fullness and belching are caused by Phlegm-Fire in the Lung and Stomach. Zhang Zhongjing treated this with Xuanfu Daizhe Tang (Inula and Hematite Decoction), but must use Hematite (Daizhishi) to break Blood stasis in the Heart and calm Heart Qi. In chronic illness, hearing hiccups indicates the exhaustion of Stomach Qi, because Heart Fire fails to generate Spleen Earth, leading to rebellious Heart Qi. Heart disease is not limited to belching; however, observing belching indicates the pathology belongs to the Heart, providing direction for medication.
The Classic states: The Lung manifests as cough.
Tang Rongchuan explained: All Zang and Fu organs can present with cough syndromes, but they all converge in the Stomach and relate to the Lung. Since the Lung governs the airways, if there is Phlegm-Fluid or Wind-Cold-Fire-Dryness in the airways, it causes Qi rebellion. Thus, coughs may enter the airways from the skin, hair, nose, and mouth, or from the intestines, stomach, and diaphragm; they should be treated separately based on their origin. Regarding the characters for cough, the pathways differ. The nose governs inhalation; the character structure implies obstruction in the inhaled airway. The character for "ke" (cough) relates to "qian" (yawn/gape), implying exhalation; the mouth governs exhalation, indicating obstruction in the exhaled airway. These airways are located in the chest and diaphragm, so every cough is accompanied by itching and stagnation in the anterior chest, as detailed in the San Jiao section.
The Classic states: The Liver manifests as delirious speech.
Tang Rongchuan explained: Delirious speech (Zhanyu) belongs to Yangming Dryness-Heat; muttering (Zhengsheng) belongs to Heart Spirit deficiency and confusion. Dryness-Heat results from Wood-Fire overcoming Earth; confusion arises because the Liver Hun (Ethereal Soul) is unclear, thereby disturbing the Heart Shen (Spirit). Therefore, both require purging Wood-Fire and calming the Hun.
Tu Weisheng stated: Yangming Dryness-Heat steams upward to the Liver, preventing the Hun from settling, resulting in delirious speech. This shows that while delirious speech originates from the Liver, the disease starts in the Stomach; the Liver is the root, and the Stomach is the branch. Tang Rongchuan's insistence on Dryness-Heat and Wood-Fire overcoming Earth as the sole explanation is somewhat too rigid.
The Classic states: The Spleen manifests as swallowing.
Tang Rongchuan explained: The Spleen governs the transformation of food and generation of fluids. When there is a lack of saliva in the mouth, one frequently makes swallowing motions. Conversely, vomiting occurs when food and water cannot go down. Both belong to Spleen disease and can be cross-referenced.
The Classic states: The Kidney manifests as yawning and sneezing.
Tang Rongchuan explained: Yawning is Yin drawing Yang inward, causing drowsiness. Sneezing is Yang drawing Yin outward, causing awakening. Both originate from the Qi Sea (Lower Dantian); thus, these two symptoms appear in Kidney disease.
The Classic states: The Stomach manifests as rebellion, hiccups, and fear.
Tang Rongchuan explained: Yangming (Stomach) governs reception; its Qi should descend smoothly. Rebellion violates this function. The Chong Mai (Penetrating Vessel) belongs to Yangming, so Chong Mai rebellion also belongs to Yangming. Hiccups involve expelling foul Qi; acid regurgitation and belching of rotten food all violate the function of receiving food. Fear is governed by the Kidney; if Kidney Water moves chaotically and Stomach Earth cannot control it, fear is also associated with the Stomach.
The Classic states: The Large and Small Intestines manifest as diarrhea.
Tang Rongchuan explained: Diarrhea is mostly a Middle Jiao syndrome of the Spleen and Stomach, but always stems from diseases of the Large and Small Intestines. The Small Intestine belongs to Fire to transform food; if Fire is deficient, food is not transformed, resulting in undigested stool (Sunxie). The Large Intestine belongs to Metal to dry feces; if Dryness Qi is insufficient, loose stools result. If Small Intestine Fire is excessive, it binds together to form dysentery. If Large Intestine Dryness is excessive, constipation results. These are variations of diarrhea.
The Classic states: Overflow from the Lower Jiao leads to edema.
Tang Rongchuan explained: The San Jiao is the official of irrigation, as previously noted. Here, only the Lower Jiao is mentioned because the Upper Jiao connects to the Heart and Lung, and the Middle Jiao to the Spleen and Stomach, often involving mixed syndromes, not solely the responsibility of the San Jiao. The Lower Jiao is at the entrance of the Bladder, the pathway for water entering the Bladder. If this area is obstructed, water overflows upward and reaches the exterior, causing edema. The Lower Jiao belongs to the Kidney and Liver; treatment should focus on draining the Liver and Kidney. Furthermore, the Lung resides high and controls the lower regions, governing the regulation of water passages. Without diffusing Lung Qi, edema cannot be cured.
Tu Weisheng stated: The San Jiao consists of the oily membranes connecting the Upper, Middle, and Lower Jiao. Internal and external organs are connected by these membrane networks. If the Lower Jiao oily membranes are obstructed, water cannot seep into the Bladder and overflows along the membranes, causing edema. However, edema does not always start from below; it may start from the head and face or the limbs. Master Zhang (Zhongjing) taught that "above the waist, induce sweating; below the waist, promote urination." To fully master the treatment of edema, one must consult various schools of thought.
The Classic states: Obstruction in the Bladder leads to strangury (Long), and lack of restraint leads to enuresis.
Tang Rongchuan explained: Below the Bladder is the urethra. Strangury refers to painful, difficult, or blocked urination. The Lung governs water passages; due to Lung Qi closure, clearing and promoting urination is indicated. The Liver meridian wraps around the penis; due to Liver Blood stasis, lubricating and unblocking is indicated. According to Western medicine, urethral swelling and blockage are ultimately caused by issues in the Lung and Liver. Behind the urethra is the seminal aperture; if there is degenerated semen or dead blood, it can compress the urethra; the treatment method should benefit the Kidney. The Lung delivers Yin Qi to the Bladder, regulating water passages and controlling restraint, ensuring urination is measured and orderly. The Liver and Kidney deliver Yang Qi to the Bladder, evaporating water vapor to rise, preventing direct leakage. If Yang Qi cannot evaporate, water lacks constraint, leading to enuresis; treatment should warm the Bao Shi (Uterus/Kidney-Bladder region). The Bladder is like a pot, and the Bao Shi is like the stove; warming the Bao Shi is like adding firewood to the bottom of the pot.
The Classic states: Depression of Gallbladder Qi leads to anger.
Tang Rongchuan explained: The Gallbladder is Fire born from Wood. Western medicine discusses the gallbladder focusing only on bile, ignoring that where there is fluid, there is Qi. Hence, the Neijing discusses Qi. When Wood Qi is smooth and Fire Qi is freely expressed, the person is clear, harmonious, and peaceful. If Wood depression generates Fire, and Fire depression erupts violently, it results in rage. Any tendency toward anger in disease is attributed to Gallbladder Qi.
He further stated: The syndromes of the Zang and Fu organs are endless. Using these as verification, no matter how varied the clinical manifestations, the true nature cannot be concealed.