中风论治，先生以《内经》正《局方》之非，以湿热内伤补仲景之未备，独河间、戴人、东垣
能发明此三者。河间曰∶中风瘫痪，非肝木实甚而发中之也，亦非外中于风，由乎平日衣服饮食，安处动止，
精魂神志∶情性好恶，五志过极，不循其宜，致失其常，久
则气变兴衰，而心火暴甚，肾水衰弱不能制之，则阴虚阳实而热气怫郁，心神昏 ，筋骨不用，而卒倒无
所知也。戴人曰∶暴僵暴仆，皆属厥阴肝木之无制也。肝木自甚，独风为然，盖肺金为心火所制，不能胜木
故耳！东垣曰∶凡人年逾四旬，气衰之际，或因忧喜忿怒伤其气者，壮岁肥盛之人，形盛气衰者，皆致中
风，治法当和脏腑通经络。或曰∶刘、张二氏犹用风药，佐辅泻火之剂，以开郁结，散其风热，
今丹溪全然不用，乃从痿治何也？曰∶先生但不用其发表伤卫之剂，至若鼠粘子之散支节筋骨、咽喉风
热毒，起阴气，通十二经脉者也，则于是症尝用之，虽作痿治，然于散肝木之风，解郁结之热，皆在
其中矣！其大法∶泄心火则肺金清，而肝木不实，故脾不受伤；补肾水则心火降，而肺不受热。脾肺安则
阳明实，阳明实则宗筋润，能束骨而利机关矣！复以东垣所治，黄柏与黄 等补药为佐辅，有兼痰积，
有热多，有湿热相半，临病制方，无一定之法，善于治痿者乎！窃论阳明者，胃脉也，胃乃水谷之海。经曰∶
人以胃气为本，无胃气则死。盖元精、元气、元神不可一日无水谷以养之，其水谷药石入胃，而气属阳，味
属阴。属阳者，则上输气海；属阴者，则下输血海。二海者，气血之所归，五脏六腑、十二经脉皆取资于此。
故二海盈溢，则一身内外气血皆充足矣。气充则荣卫流行，而手足百骸之
力涌出矣；血充则冲脉引以渗灌于溪谷，而四属、九窍各为之用，而带脉得以约束十二经脉，不至于缓纵
痿弱矣。先生用是以治中风瘫痪缓弱之病，可为法于后矣！严氏必先理气为说，是不识气因火而冲，反用
辛温助火散气，误人多哉！
中风病的论治，戴先生以《内经》的理论来纠正《局方》的错误，用湿热内伤的观点来补充张仲景学说的不足，只有刘河间、张从正（戴人）、李东垣三人能阐明这三方面的道理。
刘河间说：中风口眼歪斜、半身不遂，并不是因为肝木实证严重而引发的，也不是外感风邪所致，而是由于平日穿衣饮食、起居动静、精神情志以及性格好恶等方面，五志（喜、怒、忧、思、恐）过度，不合常理，导致身体失去常态。久而久之，气的变化出现盛衰，心火突然亢盛，肾水衰弱不能制约它，从而造成阴虚阳实，热气郁结，心神昏乱，筋骨无法使用，突然跌倒且不知人事。
张从正（戴人）说：突然僵硬、突然仆倒，都属于厥阴肝木失去制约的缘故。肝木自身过盛，唯独风邪是这样，这是因为肺金被心火所克制，不能战胜肝木的缘故！
李东垣说：凡是年过四十，处于气衰阶段的人，或者因忧愁、喜悦、愤怒等情绪损伤了正气的人；还有壮年时体型肥胖但正气衰弱的人，都会导致中风。治疗方法应当调和脏腑、疏通经络。
有人问：刘河间、张从正两位先生仍然使用祛风药，辅助泻火的药剂，用来开通郁结，疏散风热。现在朱丹溪先生完全不用这些方法，而是按照痿证来治疗，这是为什么呢？
回答说：戴先生只是不使用那些发散表邪、损伤卫气的药物。至于像牛蒡子那样能疏散四肢关节筋骨、咽喉的风热毒邪，并能升发阴气、贯通十二经脉的药物，他在这种病症中曾经使用过。虽然按痿证治疗，但在疏散肝木之风、解除郁结之热方面，都包含在其中了！
其基本法则：清泄心火则肺金清凉，肝木就不会过于亢盛，因此脾脏不会受到伤害；补肾水则心火下降，肺脏不受热邪侵扰。脾肺安和则阳明经充实，阳明经充实则宗筋得到滋润，能够约束骨骼并利于关节运动。再加上李东垣治疗时，以黄柏和黄连等补益药物作为辅助，根据兼有痰积、热多、或湿热各半等不同情况，随病制方，没有固定的法则，这算是善于治疗痿证的方法吧！
我私下论述：阳明经是胃脉，胃是水谷汇聚的海。医经说：人以胃气为根本，没有胃气就会死亡。大概元精、元气、元神一天也不能没有水谷的滋养。水谷和药物进入胃中，气味属阳的部分，向上输注到气海；味道属阴的部分，向下输注到血海。这两个“海”，是气血汇聚的地方，五脏六腑、十二经脉都从这里获取资源。所以两个海充盈满溢，全身内外的气血就都充足了。气充足则营卫之气流行，手足百骸的力量涌现；血充足则冲脉引导血液渗透灌溉于肌肉间隙，四肢九窍各自发挥功能，带脉得以约束十二经脉，不至于松弛萎弱。
戴先生用这种方法治疗中风导致的瘫痪、肢体缓弱病症，可以作为后世的典范！严用和（严氏）一定先讲调理气机，这是不了解气是因为火邪上冲，反而使用辛温药物助长火势、耗散正气，误人太多了！
In the discussion and treatment of stroke (Zhong Feng), Master Dai used the *Neijing* (Classic of Internal Medicine) to correct the errors of the *Jufang* (Formulas of the Bureau), and supplemented Zhang Zhongjing's theories with the concept of internal injury due to damp-heat. Only Liu Wansu (Hejian), Zhang Congzheng (Dairen), and Li Dongyuan were able to elucidate these three aspects.
Liu Hejian stated: Stroke paralysis is not caused by an excessive excess condition of Liver Wood, nor is it due to external wind invasion. Rather, it arises from daily habits in clothing, diet, rest, and movement, as well as spiritual and mental states, including emotional preferences and aversions. When the Five Emotions (Joy, Anger, Worry, Thought, Fear) reach their extreme limits without adhering to propriety, normal physiological functions are lost. Over time, the Qi undergoes changes in decline or prosperity, leading to a sudden暴 (violent/excessive) rise of Heart Fire. Due to the weakness of Kidney Water failing to control this fire, Yin becomes deficient while Yang becomes excessive. Heat qi becomes stagnant and depressed, causing confusion of the Heart Spirit and dysfunction of the sinews and bones, resulting in sudden collapse and loss of consciousness.
Zhang Dairen stated: Sudden stiffness and sudden collapse all belong to the lack of restraint of Jueyin Liver Wood. When Liver Wood becomes excessively strong, only wind pathology manifests thus, because Metal of the Lung is controlled by Fire of the Heart and cannot overcome Wood.
Li Dongyuan stated: Anyone over forty years old, at a stage of declining Qi, or those whose Qi is injured by sorrow, joy, anger, or indignation; as well as robust individuals in their prime who are obese but have weak Qi, are all prone to stroke. The treatment method should harmonize the Zang-Fu organs and unblock the meridians.
Someone asked: Why do Masters Liu and Zhang still use wind-dispelling herbs, assisted by purgative agents for fire, to open stagnation and dissipate wind-heat? Now, Master Danxi uses none of these methods but treats according to Wei Syndrome (Flaccidity). Why is this?
The reply was: Master Dai simply avoids using formulas that release the exterior and damage the Defensive Qi (Wei Qi). However, regarding herbs like Niu Bang Zi (Fructus Arctii), which can disperse wind-heat toxins in the joints, sinews, bones, and throat, and which raise Yin Qi and unblock the Twelve Meridians, he did employ them in such conditions. Although treated as Wei Syndrome, the actions of dispersing wind from Liver Wood and resolving heat from stagnation are included within this approach!
The general principle is: Purging Heart Fire clears Lung Metal, preventing Liver Wood from becoming excessive, thereby sparing the Spleen. Tonifying Kidney Water lowers Heart Fire, protecting the Lung from heat. When the Spleen and Lung are peaceful, the Yangming channel becomes full. When Yangming is full, the Zong Jin (General Sinews) are moistened, enabling them to bind the bones and facilitate joint movement. Furthermore, following Li Dongyuan’s methods, herbs such as Huang Bo (Cortex Phellodendri) and Huang Lian (Rhizoma Coptidis) are used as assistants. Depending on whether there is phlegm accumulation, excessive heat, or a mix of dampness and heat, formulas are adjusted case-by-case without fixed rules. This represents skillful treatment of Wei Syndrome.
I privately discuss: The Yangming channel is the Stomach pulse, and the Stomach is the Sea of Water and Grain. The Classics state: "Humans rely on Stomach Qi as their foundation; without Stomach Qi, death ensues." Essentially, Yuan Jing (Primordial Essence), Yuan Qi (Primordial Qi), and Yuan Shen (Primordial Spirit) cannot survive a day without nourishment from water and grain. When food and medicine enter the Stomach, the aromatic/ascending aspect (Qi/Yang) transports upward to the Qi Sea, while the heavy/descending aspect (Flavor/Yin) transports downward to the Blood Sea. These two seas are the convergence points of Qi and Blood, from which the Five Zang and Six Fu organs and the Twelve Meridians draw their resources. Thus, when these two seas are full, Qi and Blood throughout the body are sufficient. Abundant Qi allows Ying and Wei Qi to circulate, surging strength into the limbs and hundred bones. Abundant Blood allows the Chong Mai (Penetrating Vessel) to guide its seepage and irrigation into the muscle valleys, enabling the four extremities and nine orifices to function properly, while the Dai Mai (Girdle Vessel) constrains the twelve meridians, preventing laxity and flaccidity.
Master Dai employed this method to treat stroke-induced paralysis and limb flaccidity, providing a model for posterity! Yan Yonghe (Yan Shi) insisted on regulating Qi first, failing to recognize that Qi rushes upward due to Fire. Instead, he used acrid-warm herbs to aid fire and scatter Qi, causing much harm!