病机玄蕴，脉理幽深，虽圣经之备载，匪师授而罔明。（病之枢机，脉之奥理，虽《素问》、《脉经》之
所备载，初学人若非师口传心授，曷能穷其底蕴哉！）处百病而决死生，须探阴阳脉候，（脉有阴阳之理，所
以处百病而决死生也。）订七方而施药石，当推苦乐志形。（七方者，大、小、缓、急、奇、偶、复也。方所
以因病而订，人有形、志俱乐者；有形、志俱苦者；有形乐志苦者；有形苦志乐者；有形数惊恐者之不同，用
药订方当知此理。）邪之所客，标本莫逃乎六气；（客者，外邪之所客也。病始受曰标，病原根曰本。然客邪
标本，不外乎风、寒、暑、湿、燥、火六气而成。）病之所起，枢机不越乎四因。（经云∶有始因气动而内有
所成者，如∶积聚 瘕、瘿瘤结核、颠痫之类。有始因气动而外有所成者，如∶痈疽疮疥疡、痔、瘰 、掉 、
浮肿、赤目，HT 疹痛痒之类。不因气动而病生于内者，如∶留饮、癖食、饥饱、劳损、宿食、霍乱、悲恐喜怒、
想慕忧结之类。不因气动而病生于外者，如∶瘴气、邪魅、虫蛇、蛊毒、蜚尸鬼击、风寒暑湿、堕坠斫射、刺
割捶扑之类，四者，百病所起之因也。）一辨色、二辨音，乃医家圣神妙用；（经云∶望而知之谓之神，闻而
知之谓之圣。察五色、辨五音，能知病之所主者，非神圣而何？）三折肱、九折臂，原病者感受舆情。（《左传》
定公子三年，齐高固曰∶三折肱，知为良医。楚辞云∶九折臂而成医兮，吾今知其信然！医能如此，受病之情
得矣。）能穷浮、沉、迟、数、滑、涩、大、缓八脉之奥，（八者，脉之奥也。）便知表、里、虚、实、寒、
热、邪、正八要之名。（表者，病不在内也，里者，病不在外也。虚者，五虚是也。实者，五实是也。寒者，
脏腑积冷也。热者，脏腑积热也。邪者，非脏腑正病也。正者，非外邪所中也。经云∶病有八要，八要不审，
病不能去。非病之不去，无可去之术也。若能精究八脉之理，则八要自可知也。）八脉为诸脉纲领，（纲，网
纲也；领，衣领也。精此八脉，则诸脉可以类推，正犹提纲挈领，而条目自有所归也。）八要是众病权衡。（权
者，铢、两、斤称石也；衡，平也。称物平施，随时取中，所以权其轻重，故量度诸病由此八要也。）涩为血
少精伤，责责然往来涩滞，如刀刮竹之状；滑为痰多气盛，替替然应指圆滑，似珠流动之形。（涩脉之状，如
刀刮竹，责责然，往来不通快，此伤精失血之候也。滑脉之状，如珠圆滑，替替然，往来流利，此气盛痰多之
候也。二脉者，可以探其气血虚实之情也。）迟寒、数热，纪至数多少；（平人脉以四至为率，不及曰迟，一息
三至也。太过曰数，一息六至也。经云∶数则为热，迟则为寒。二脉所以别其寒热也。）浮表、沉里，在举按
重轻。（轻手举之，于皮肤上得，重按乃无，如水浮泛曰浮。重手按至筋骨而得者曰沉。经云∶浮为在表，沉
为在里。二脉所以别其表里也。）缓则正复，和若春风柳舞；大则病进，势如秋水潮生。（缓者，胃脉也，往
来和缓而不急疾。脉诀云∶阿阿缓若春杨柳。缓则胃气复，故邪退而正复也。大者，脉来洪大。经云∶脉来浑
浑革革如涌泉者，病进而危。故如秋潮之汹涌者，状其大也。仲景所谓，大则病进而缓则病退。）六脉同等者，
喜其勿药；（仲景云∶诊得六脉大、小、浮、沉、迟、数同等者，不治自愈。正犹易之尤妄之疾，勿药，有喜。）
六脉偏盛者，忧其采薪。（《脉经》云∶六脉浮、沉、滑、涩、迟、数偏盛者，名曰“残贼脉”，能为诸经主
病，故将有采薪之忧。）表宜汗解，里即下平。（邪在表，汗之。邪在里，下之。此表实、里实之治也。）救
表则桂枝、 、芍，救里则姜、附、参、苓。（桂枝、黄 、芍
药，救表之虚也。肉桂、附子、干姜、人参、茯苓，救里之虚也。）病有虚、实之殊，虚者补而实者泻；（有
病之虚实，有禀之虚实，故虚则补之，实则泻之，补泻之间，当以明辨。）邪有寒、热之异，寒者温而热者清。
（寒淫所胜，以辛温之。热淫所胜，以寒清之。）外邪是风、寒、暑、湿、燥、火之所客；（此六淫之邪从外
而入者，故曰“外邪”也。）内邪则虚、实、贼、微、正之相乘。（《难经》云∶从前来者，为虚邪。从后来
者，为实邪。从所胜来者，为微邪。从所不胜来者，为贼邪。本经自病为正邪。此五脏互相乘克之邪，故曰
“内邪”。）正乃胃之真气，良犹国之耿臣。（人之有胃气，良犹国之有耿直之臣，则邪佞不得肆其志而为
害，正胜邪也。）驱邪如逐寇盗，必亟攻而尽剿；（人身之有邪所侵者，犹邦家之有寇盗也，不亟攻尽剿除之，
为害匪轻，故曰邪不可不攻。）养正如待小人，在修己而正心。（人之保身躯，如待小人，苟能正心修己者，
则邪不能干，若正气不足，则邪凑之，故曰正不可不养。）地土浓薄，究有余、不足之禀赋；（西北地浓，则
所禀亦浓。东南土薄，则所禀亦薄。有余、不足，自可见矣。）运气胜复，推太过、不及之流行。（五运六气
者，主一岁之令故阳年为太过，阴年为不及。其太过、不及之流行胜复，郁发之灾变存焉。善治者，推其岁令
灾变，调之可也。故曰∶心先岁气，毋伐天和。）脉病既得乎心法，用药奚患乎弗灵！（脉理明，然后治法审。
如此，则处方用药安有不灵乎！）
原夫中风当分真伪。（由外中者，真中风。不由外中者，伪中风也。）真者现六经形证，有中脏、腑、血
脉之分；（风邪中人，有深有浅。风中表者，现六经形证。太阳，头疼脊强。少阳，胸满寒热。阳明，身热目
痛而烦。少阴，口渴时厥。太阴，自利腹疼或便难。厥阴，囊缩遗溺，手足厥冷。中腑者浅，中脏者深，中经
脉者，半表半里，血脉之分，所以分其浅深也。）伪者遵三子发挥，有属湿、火、气虚之谓。（河间举五志过
极，动火而卒中，皆因热甚，故主乎火。东垣以原气不足则邪凑之，令人卒倒僵仆，如风状，故主乎气虚。丹
溪以东南气温多湿，有病风者，非风也，由湿生痰，痰生热，热生风，故主乎湿。三子之发挥，皆非外中之风，
故曰伪也。）中脏命危，（中脏
者，多滞九窍，有唇缓失音，耳聋目瞀，鼻塞便难之证，其口开眼合，撒手遗尿，鼾睡者，不治。此中脏受深，
故曰命危。）中腑肢废，（中腑者，多着四肢，此中风受邪浅，故肢废。）在经络则口眼 斜，中血脉则半身
不遂。（邪中经络、血脉者，非表非里，邪无定居，或偏于左，或偏于右，无内、外证，故口眼 斜，半身不
遂，而有汗下之戒。）僵仆卒倒，必用补汤；（卒倒者，气虚也，以参、 补之。）痰气壅塞，可行吐剂。
（痰气壅塞胸膈，须吐而解之。）手足螈 曰搐，（螈者，筋惕跳也。 者，筋纵缓也。手足惕跳而抽掣，
搐搦之候也。）背项反张曰 。（背项强直，角弓反张， 证也。无汗曰刚 ，汗多曰柔 。先因中风，或感
寒湿所致也。）或为风痱、偏枯，或变风痹、风懿。（风痱者，身无痛处，四肢不收也。偏枯者，半身不遂也。
风痹者，麻木不仁也。风懿者，奄忽不知人也。四者皆风之变也。）瘫、痪、痿易，四肢缓而不仁；（左不遂
曰瘫，右不遂曰痪。痿者，胫弱不任身，骨弱不能起。丹溪云∶肺热叶焦，五脏因而受之，发为痿蹶。易者，
变易也。三者膏粱之疾，皆属于土，故四肢缓纵而不仁者，似风而实非风也。）风、湿、寒并，三气合而为痹。
（经云∶风、湿、寒三气杂至，合而为痹。风气胜为行痹，湿气胜为着痹，寒气胜为痛痹。）虽善行数变之莫
测，皆木胜风淫之所致。（风者，善行数变，不可预测。以上诸疾皆肝木风淫之变也。《左传》云∶风淫末疾，
此之谓也。）雪霜凛冽，总是寒邪；（雪者，寒凝结也。霜者，肃杀气也。凛冽，寒威也。三者皆为寒变，故
曰寒邪。仲景云∶冬令严寒，最成杀厉之气。）酷日炎蒸，皆为暑类。（酷，烈也。炎，火势也。蒸，热气熏
蒸也。故在天为日，在地为暑，在人以心应之。凡此之类，皆为暑也。）伤寒则脉紧身寒，中暑则脉虚热炽。
（仲景云∶脉盛身寒，得之伤寒，脉虚身热。得之伤暑。）暑当敛补而清，寒可温散而去。（暑伤气，故多汗，
宜敛汗而补虚，如清暑益气汤是也。寒伤荣，故无汗，须发表以散邪，如麻黄汤是也。）诸痉强直，体重 肿，
由山泽风雨湿蒸；（经云∶诸痉强直，积饮痞膈中满，霍乱体重 肿，皆属于湿。湿者，风雨袭虚，山泽蒸气
是也。）诸涩枯涸，干劲皴揭，皆天地整肃燥气。（经云，诸涩枯涸，干劲皴揭，皆属
于燥。燥者，阳气已降，阴气复升，天地整肃凄怆，风劲气也。）湿则害其皮肉，燥则涸其肠胃。（经云∶地
之湿气，感则害人皮肉筋骨。燥者，阳明燥金之化，胃与大肠皆属阳明，故因其类而感之。肠胃受邪，故有枯
涩燥结之病生焉。）西北风高土燥，常苦渴、闭、痈疡；（西北高寒，多生燥病，故渴、闭、痈疡之病多。）
东南地卑水湿，多染疸、肿、泄痢。（东南地卑多湿，故黄胆、浮肿、泄痢之湿病多。）其邪有伤、有中，盖
伤之浅而中之深；（凡风、寒、暑、湿之邪，有伤、有中。伤者，伤于气血之分，肤腠之间，由浅而渐深，传
之入里，故缓而浅。中者，其邪直入于中，故急而深。）在人有壮、有怯，故壮者行而怯者剧。（壮者，元气
充，肤腠密，邪不能侵，虽中邪，气行而散，弗能为害。怯者，气虚里疏，邪易得而伤之，且气弱不行，则病
也。仲景云∶邪毒入于腠理，相传于荣卫之间，壮者气行，不能为害，怯者则着而成病。此之谓也。）天、人
七火，君、相、五志。（君相二火，天成也。五志之火，人为也。故曰天人七火。）为工者，能知直折、顺性
之理而术可通神；（君火，阳火也，可以冰水寒凉直折治之。相火，阴火也，不可正治，当顺其性而伏之。此
治火之妙法，识此理之玄，其术神矣。）善医者，解行反治、求属之道，而病无不治。（善治者，以热治热，
以寒治寒，如寒因热用，热因寒用，则其邪易从。经云∶病服冷而反热，服热而反寒，当求其属以衰之。热之
不已，责其无水；寒之不除，责其无火。壮水济火之法，故曰“求属”。所谓壮水之源，以镇阳光；壮火之主，
以消阴翳是也。知此者，则无不可治之病也。）虚火、实火，补、泻各合乎宜；（丹溪云∶虚火可补，实火可
泻。）湿热、郁热，攻、发必异乎剂。（湿热甚，攻之。郁热甚，发之。各异其剂也。）既通六气之机，可垂
千古之誉。（识此风、寒、暑、湿、燥、火六气之病机，可垂名。）
尝闻血属阴，不足则生热，斯河间之确论；气属阳，有余便是火，佩丹溪之格言。（阴虚则火盛，气旺则
生火，此二贤发前人所未发也。俱有详论，此不赘及。）气盛者，为喘急，为胀满，为痞塞，兼降火必自已；
（喘急者，气上升也。胀满者，气不舒也。痞塞者，气不通
也。虽乃气之有余，是皆火之使然，不治气而降火者，治其本也，盖气是标，火是本。）血虚者，为吐衄、为
烦蒸，为劳瘵，匪清热而难痊。吐衄者，火载血上行也。烦蒸者，火气熏蒸也。劳瘵者，阴虚火动也。虽皆血
虚之候，人不息则煎熬真阴而血益亏也。理中汤治脾胃虚冷，（理中汤补脾胃，逐寒邪。）润下丸化胸膈痰
涎。（痰涎盛者，由火炎于上，水液上腾以救火，不能润下，故肾益虚而火益炽。丹溪制此药使火下降，则水
归源而下润，故以名之。）暴呕吐逆，为寒所致；（胃有暴寒则吐逆。河间云∶食已暴吐，是无火也。）久嗽
咯血，是火之愆。（久嗽咯血者，火炎而克肺金也。）平胃散疗湿胜濡泄不止，（濡泄者，所下多水，湿自甚
也，故用平胃散以渗其湿。）益荣汤治怔忡恍惚无眠。（怔忡，心悸动也。恍惚，如人将捕之，惕惕然之状也。
皆荣血不足，致心神不宁，故无眠，益荣汤主之。）枳壳散、达生散令孕妇束胎而易产，（膏粱之人，奉养太
过，则脂肥，安逸太过，则气不运，每有难产之患。二药特以削其气而束其胎，故令易产。达者，小羊也。羊
生子而无留难，毛诗所谓∶先生如达是也，盖取意如此，故曰达生散。）麻仁丸、润肠丸治老人少血而难便。
（老人血少不得荣润大肠，故多闭结，不可峻攻。二药所以养血润燥而便自通。）定惊悸须索牛黄、珠、珀，
（镇坠之剂，故能定惊。）化虫积必仗鹤虱、雷丸。（人有虫积，用此化之。）通闭以葵菜、菠 ，取其滑能
养窍；（戴人用此以润老弱人之燥结，取其滑利也。）消瘿以昆希、海藻，因其咸能软坚。（丹溪取咸寒之剂
消坚结之瘿气。）斯先贤之秘妙，矧后进之无传。
所谓∶夏伤于暑，秋必作疟。近而暴者，实时可瘳；远而 者，三日一发。（经云∶夏暑汗不出者，秋成
病机的玄妙深奥，脉理的幽微深远，虽然经典著作中已有详尽记载，但如果没有老师的口传心授，就无法真正明白。（疾病的枢机关键，脉象的奥妙原理，虽然《素问》、《脉经》等经典中都有详细记载，初学者如果不是通过老师口头传授和用心领悟，怎么能穷尽其中的底蕴呢！）诊治百种疾病并判断生死预后，必须探究阴阳脉候的原理，（脉象包含阴阳的道理，所以能用来诊治百病并决断生死。）制定七方（大、小、缓、急、奇、偶、复七种方剂类型）并施用药物，应当推究患者形体与情志的苦乐状况。（七方是指大、小、缓、急、奇、偶、复这七类。方剂是根据病情制定的，人的情况有形体安乐且情志快乐的；形体痛苦且情志痛苦的；形体安乐但情志痛苦的；形体痛苦但情志快乐的；以及形体经常受惊恐等不同情况，用药定方时应当知晓这些道理。）邪气所客居的部位，标本关系逃不出风、寒、暑、湿、燥、火六气的范畴；（客，指外邪客居体内。病初起为标，病根源为本。然而客邪的标本，不外乎由风、寒、暑、湿、燥、火六气构成。）疾病的发生，枢机不超出四种病因。（经文说：有的起因是气动导致内部形成病变，如积聚、瘕瘕、瘿瘤结核、癫痫之类。有的起因是气动导致外部形成病变，如痈疽疮疥疡、痔、瘰疬、震颤、浮肿、红眼、皮疹疼痛瘙痒之类。不因气动而在内部产生的疾病，如留饮、癖食、饥饱不均、劳损、宿食、霍乱、悲恐喜怒、思慕忧结之类。不因气动而在外部产生的疾病，如瘴气、邪魅、虫蛇、蛊毒、飞尸鬼击、风寒暑湿、堕坠砍射、刺割捶打之类，这四种，就是百病发生的起因。）第一辨别面色，第二辨别声音，这是医家神圣精妙的运用；（经文说：望诊而知病情的称为神，闻诊而知病情的称为圣。观察五色、辨别五音，能知道疾病主导因素的，除了神圣之人还有谁呢？）第三经过多次临床实践，第四经历长期病患折磨，原本是因为病人感受到的病情实情。（《左传》定公三年，齐国高固说：三次折断手臂，就能成为良医。《楚辞》说：九次折臂就能成为医生啊，我现在知道这是真的了！医生如果能做到这样，就能了解患病的情况了。）若能穷尽浮、沉、迟、数、滑、涩、大、缓八种脉象的奥妙，（这八种，是脉象的奥妙所在。）就能知晓表、里、虚、实、寒、热、邪、正八纲的名称。（表，指病不在体内；里，指病不在体表。虚，指五虚证。实，指五实证。寒，指脏腑积冷。热，指脏腑积热。邪，指非脏腑本身的正病。正，指非外邪侵袭所致。经文说：疾病有八纲，八纲如果不审察清楚，病就不能去除。不是病去不掉，是没有去除的方法。如果能精研八脉的道理，那么八纲自然可以知晓。）八脉是各种脉象的纲领，（纲，是网的总绳；领，是衣服的领子。精通这八脉，那么其他脉象就可以类推，正如提纲挈领，条目自然有所归属。）八纲是众多疾病的权衡标准。（权，是秤锤；衡，是秤杆。称量物体使平衡，随时取其中道，所以衡量轻重，因此度量各种疾病依据这八纲。）涩脉表示血少精伤，往来涩滞，像刀刮竹子一样；滑脉表示痰多气盛，应指圆滑，像珠子滚动一样。（涩脉的形状，像刀刮竹子，责责然，往来不通快，这是伤精失血的征候。滑脉的形状，像珠子圆滑，替替然，往来流利，这是气盛痰多的征候。这两种脉象，可以探知气血虚实的情况。）迟脉主寒、数脉主热，记录脉搏至数的多少；（正常人的脉搏以每呼吸一次跳动四次为标准，少于这个叫迟，一息跳三次。超过这个叫数，一息跳六次。经文说：数则属热，迟则属寒。这两种脉象用来辨别寒热。）浮脉主表、沉脉主里，取决于举按手法的轻重。（轻手举起，在皮肤上摸到，重按反而没有，像水浮泛那样叫浮。重手按至筋骨才摸到的叫沉。经文说：浮在表，沉在里。这两种脉象用来辨别表里。）缓脉表示正气恢复，柔和得像春风中柳枝起舞；大脉表示病情进展，气势像秋水潮生。（缓脉，是胃脉，往来和缓而不急疾。《脉诀》说：阿阿缓若春杨柳。缓脉表示胃气恢复，所以邪退而正复。大脉，脉来洪大。经文说：脉来浑浑革革像涌泉那样，病进而危。所以像秋潮汹涌那样，形容大脉的状态。张仲景所谓，大则病进而缓则病退。）六脉同等者，庆幸可以不用药自愈；（张仲景说：诊得六脉大、小、浮、沉、迟、数同等者，不治自愈。正如同《易经》所说无妄之疾，不用药，会有喜事。）六脉偏盛者，担忧会有采薪之忧（比喻重病）。（《脉经》说：六脉浮、沉、滑、涩、迟、数偏盛者，名叫“残贼脉”，能为诸经主病，所以将有采薪之忧。）表证宜用汗法解表，里证即用下法平复。（邪在表，发汗。邪在里，攻下。这是表实、里实的治法。）救表虚用桂枝、黄芪、芍药，救里虚用干姜、附子、人参、茯苓。（桂枝、黄芪、芍药，救治表虚。肉桂、附子、干姜、人参、茯苓，救治里虚。）疾病有虚、实的区别，虚证补益而实证泻除；（有病之虚实，有禀赋之虚实，所以虚则补之，实则泻之，补泻之间，应当明辨。）邪气有寒、热的不同，寒证温散而热证清解。（寒淫所胜，用辛温药。热淫所胜，用寒凉药。）外邪是风、寒、暑、湿、燥、火所客居；（这六淫之邪从外而入，所以叫“外邪”。）内邪则是虚、实、贼、微、正五种邪气相互乘克。（《难经》说：从前来者，为虚邪。从后来者，为实邪。从所胜来者，为微邪。从所不胜来者，为贼邪。本经自病为正邪。这是五脏互相乘克的邪气，所以叫“内邪”。）正气乃是胃中的真气，良好地像国家的忠直之臣。（人如果有胃气，良好地像国家有耿直之臣，那么邪恶谄媚之气就不能肆意作害，正气战胜邪气。）驱除邪气如同驱逐寇盗，必须紧急进攻并彻底剿灭；（人身被邪气侵扰，就像国家有寇盗一样，不紧急进攻彻底清除，危害不小，所以说邪不可不攻。）保养正气如同对待小人，在于修养己身端正内心。（人保护身躯，如同对待小人，如果能正心修己，那么邪气不能干扰，如果正气不足，那么邪气就会凑近，所以说正不可不养。）土地肥沃或贫瘠，究其禀赋有余或不足；（西北土地肥沃，禀受也厚。东南土地贫瘠，禀受也薄。有余、不足，自然可见。）运气胜复，推究太过、不及的流行。（五运六气，主宰一年的时令，所以阳年为太过，阴年为不及。其太过、不及的流行胜复，郁发造成的灾变存在其中。善于治疗的人，推究岁令灾变，调理即可。所以说：心先岁气，不要伐天和。）脉病既然掌握了心法，用药何愁不灵验！（脉理明了，然后治法审慎。如此，那么处方用药怎么有不灵验的呢！）
起初中风应当分真伪。（由外感风邪引起的，是真中风。不由外感风邪引起的，是伪中风。）真中风呈现六经形证，有中脏、中腑、中血脉的区别；（风邪中人，有深有浅。风邪中于表，呈现六经形证。太阳经，头疼脊强。少阳经，胸满寒热。阳明经，身热目痛而烦。少阴经，口渴时厥。太阴经，自利腹疼或便难。厥阴经，囊缩遗溺，手足厥冷。中腑者浅，中脏者深，中经脉者，在半表半里，血脉之分，所以区分深浅。）伪中风遵循刘河间、李东垣、朱丹溪三子的发挥，有属于湿、火、气虚的说法。（刘河间列举五志过极，动火而卒中，都因热甚，所以主张主乎火。李东垣认为原气不足则邪气凑近，令人卒倒僵仆，像风状，所以主张主乎气虚。朱丹溪认为东南气温多湿，有病风者，不是风，由湿生痰，痰生热，热生风，所以主张主乎湿。三子的发挥，都不是外中之风，所以叫伪。）中脏危及生命，（中脏者，多阻滞九窍，有唇缓失音，耳聋目盲，鼻塞便难的证候，其口开眼合，撒手遗尿，鼾睡者，不治。这是中脏受邪深，所以说命危。）中腑肢体废用，（中腑者，多着四肢，这是中风受邪浅，所以肢废。）在经络则口眼歪斜，中血脉则半身不遂。（邪中经络、血脉者，非表非里，邪无定居，或偏于左，或偏于右，无内、外证，所以口眼歪斜，半身不遂，而有汗下之戒。）僵仆卒倒，必用补汤；（卒倒者，气虚也，用人参、黄芪补之。）痰气壅塞，可行吐剂。（痰气壅塞胸膈，须吐而解之。）手足抽搐曰搐，（螈者，筋惕跳也。 者，筋纵缓也。手足惕跳而抽掣，搐搦之候也。）背项反张曰痓。（背项强直，角弓反张，痓证也。无汗曰刚痓，汗多曰柔痓。先因中风，或感寒湿所致也。）或为风痱、偏枯，或变风痹、风懿。（风痱者，身无痛处，四肢不收也。偏枯者，半身不遂也。风痹者，麻木不仁也。风懿者，奄忽不知人也。四者皆风之变也。）瘫、痪、痿易，四肢缓而不仁；（左不遂曰瘫，右不遂曰痪。痿者，胫弱不任身，骨弱不能起。朱丹溪说：肺热叶焦，五脏因而受之，发为痿蹶。易者，变易也。三者膏粱之疾，皆属于土，所以四肢缓纵而不仁者，似风而实非风也。）风、湿、寒并，三气合而为痹。（经文说：风、湿、寒三气杂至，合而为痹。风气胜为行痹，湿气胜为着痹，寒气胜为痛痹。）虽然善行数变的莫测，都是木胜风淫所致。（风者，善行数变，不可预测。以上诸疾皆肝木风淫之变也。《左传》说：风淫末疾，此之谓也。）雪霜凛冽，总是寒邪；（雪者，寒凝结也。霜者，肃杀气也。凛冽，寒威也。三者皆为寒变，故曰寒邪。张仲景说：冬令严寒，最成杀厉之气。）酷日炎蒸，皆为暑类。（酷，烈也。炎，火势也。蒸，热气熏蒸也。故在天为日，在地为暑，在人以心应之。凡此之类，皆为暑也。）伤寒则脉紧身寒，中暑则脉虚热炽。（张仲景说：脉盛身寒，得之伤寒，脉虚身热。得之伤暑。）暑当敛补而清，寒可温散而去。（暑伤气，故多汗，宜敛汗而补虚，如清暑益气汤是也。寒伤荣，故无汗，须发表以散邪，如麻黄汤是也。）诸痉强直，体重浮肿，由山泽风雨湿蒸；（经文说：诸痉强直，积饮痞膈中满，霍乱体重浮肿，皆属于湿。湿者，风雨袭虚，山泽蒸气是也。）诸涩枯涸，干劲皴揭，皆天地整肃燥气。（经文说，诸涩枯涸，干劲皴揭，皆属于燥。燥者，阳气已降，阴气复升，天地整肃凄怆，风劲气也。）湿则害其皮肉，燥则涸其肠胃。（经文说：地之湿气，感则害人皮肉筋骨。燥者，阳明燥金之化，胃与大肠皆属阳明，故因其类而感之。肠胃受邪，故有枯涩燥结之病生焉。）西北风高土燥，常苦渴、闭、痈疡；（西北高寒，多生燥病，故渴、闭、痈疡之病多。）东南地卑水湿，多染疸、肿、泄痢。（东南地卑多湿，故黄胆、浮肿、泄痢之湿病多。）其邪有伤、有中，盖伤之浅而中之深；（凡风、寒、暑、湿之邪，有伤、有中。伤者，伤于气血之分，肤腠之间，由浅而渐深，传之入里，故缓而浅。中者，其邪直入于中，故急而深。）在人有壮、有怯，故壮者行而怯者剧。（壮者，元气充，肤腠密，邪不能侵，虽中邪，气行而散，弗能为害。怯者，气虚里疏，邪易得而伤之，且气弱不行，则病也。张仲景说：邪毒入于腠理，相传于荣卫之间，壮者气行，不能为害，怯者则着而成病。此之谓也。）天、人七火，君、相、五志。（君相二火，天成也。五志之火，人为也。故曰天人七火。）为工者，能知直折、顺性之理而术可通神；（君火，阳火也，可以冰水寒凉直折治之。相火，阴火也，不可正治，当顺其性而伏之。此治火之妙法，识此理之玄，其术神矣。）善医者，解行反治、求属之道，而病无不治。（善治者，以热治热，以寒治寒，如寒因热用，热因寒用，则其邪易从。经文说：病服冷而反热，服热而反寒，当求其属以衰之。热之不已，责其无水；寒之不除，责其无火。壮水济火之法，故曰“求属”。所谓壮水之源，以镇阳光；壮火之主，以消阴翳是也。知此者，则无不可治之病也。）虚火、实火，补、泻各合乎宜；（朱丹溪说：虚火可补，实火可泻。）湿热、郁热，攻、发必异乎剂。（湿热甚，攻之。郁热甚，发之。各异其剂也。）既通六气之机，可垂千古之誉。（识此风、寒、暑、湿、燥、火六气之病机，可垂名。）
曾经听说血属阴，不足则生热，这是刘河间的正确论断；气属阳，有余便是火，要佩带朱丹溪的格言。（阴虚则火盛，气旺则生火，这两位贤人阐发了前人所未发的见解。俱有详论，此处不赘述。）气盛者，表现为喘急，表现为胀满，表现为痞塞，兼降火必然自己停止；（喘急者，气上升也。胀满者，气不舒也。痞塞者，气不通也。虽乃气之有余，是皆火之使然，不治气而降火者，治其本也，盖气是标，火是本。）血虚者，表现为吐衄、表现为烦蒸，表现为劳瘵，不清热而难以痊愈。吐衄者，火载血上行也。烦蒸者，火气熏蒸也。劳瘵者，阴虚火动也。虽皆血虚之候，人不息则煎熬真阴而血益亏也。理中汤治脾胃虚冷，（理中汤补脾胃，逐寒邪。）润下丸化胸膈痰涎。（痰涎盛者，由火炎于上，水液上腾以救火，不能润下，故肾益虚而火益炽。朱丹溪制此药使火下降，则水归源而下润，故以名之。）暴呕吐逆，为寒所致；（胃有暴寒则吐逆。刘河间说：食已暴吐，是无火也。）久嗽咯血，是火之愆。（久嗽咯血者，火炎而克肺金也。）平胃散疗湿胜濡泄不止，（濡泄者，所下多水，湿自甚也，故用平胃散以渗其湿。）益荣汤治怔忡恍惚无眠。（怔忡，心悸动也。恍惚，如人将捕之，惕惕然之状也。皆荣血不足，致心神不宁，故无眠，益荣汤主之。）枳壳散、达生散令孕妇束胎而易产，（膏粱之人，奉养太过，则脂肥，安逸太过，则气不运，每有难产之患。二药特以削其气而束其胎，故令易产。达者，小羊也。羊生子而无留难，毛诗所谓∶先生如达是也，盖取意如此，故曰达生散。）麻仁丸、润肠丸治老人少血而难便。（老人血少不得荣润大肠，故多闭结，不可峻攻。二药所以养血润燥而便自通。）定惊悸须索牛黄、珠、珀，（镇坠之剂，故能定惊。）化虫积必仗鹤虱、雷丸。（人有虫积，用此化之。）通闭以葵菜、菠菜，取其滑能养窍；（戴人用此以润老弱人之燥结，取其滑利也。）消瘿以昆布、海藻，因其咸能软坚。（朱丹溪取咸寒之剂消坚结之瘿气。）斯先贤之秘妙，矧后进之无传。
所谓：夏伤于暑，秋必作疟。近而暴者，实时可瘳；远而 者，三日一发。（经文说：夏暑汗不出者，秋成
The pathogenesis is profound and mysterious, the principles of pulse diagnosis are subtle and deep. Although they are fully recorded in the sacred classics, without oral transmission and mental instruction from a teacher, one cannot truly understand them. (The pivot of disease and the profound principles of pulses are fully recorded in *Suwen* and *Maijing*. If beginners do not receive oral transmission and mental instruction from a teacher, how can they exhaust their underlying essence?) To diagnose hundreds of diseases and determine life and death, one must explore the principles of Yin and Yang pulse conditions. (Pulses contain the principles of Yin and Yang, thus enabling the diagnosis of hundreds of diseases and the determination of life and death.) When formulating the Seven Forms (Da, Xiao, Huan, Ji, Qi, Ou, Fu) and administering medicines, one should deduce the patient's physical and emotional states of pleasure or suffering. (The Seven Forms refer to Da, Xiao, Huan, Ji, Qi, Ou, and Fu. Formulas are formulated according to the disease; people differ in whether their form and spirit are pleasurable or suffering, or if they suffer frequent fright. One must know these principles when prescribing.) Where evil pathogens reside, the Biao (Branch/Symptom) and Ben (Root/Cause) cannot escape the influence of the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire). (Residing refers to external evil pathogens residing in the body. The initial onset is Biao, the root cause is Ben. However, the Biao and Ben of residing evils are nothing but constituted by Wind, Cold, Summer-heat, Dampness, Dryness, and Fire.) The origin of diseases does not exceed the Four Causes. (The Classics state: Some originate from Qi movement causing internal formations, such as accumulations, masses, goiters, tubercles, epilepsy, etc. Some originate from Qi movement causing external formations, such as carbuncles, sores, ulcers, hemorrhoids, scrofula, tremors, edema, red eyes, rashes, pain, and itching, etc. Diseases arising internally without Qi movement include retained fluids, food stagnation, hunger/fullness imbalance, overwork, old food, cholera, sorrow/fright/anger/joy, longing/worry/knotting, etc. Diseases arising externally without Qi movement include miasma, evil spirits, insects/snakes, gu poison, flying corpse ghost strikes, Wind-Cold-Summerheat-Dampness, falls/cuts/shots/stabs/beats, etc. These four are the causes of all diseases.) First distinguish complexion, second distinguish voice; this is the divine and sage-like妙用 (wonderful application) of physicians. (The Classics say: Knowing through observation is called Shen (Divine), knowing through listening/smelling is called Sheng (Sage). Observating the Five Colors and distinguishing the Five Tones to know the master of the disease—what else could it be but Divine and Sage?) Third, "three broken arms" (extensive clinical experience), fourth, "nine broken arms" (long-term illness experience); originally due to the patient's felt condition. (*Zuo Zhuan*: Duke Ding's third year, Gao Guo of Qi said: "Three broken arms make a good doctor." *Chu Ci*: "Nine broken arms make a doctor; I now know this is true!" If doctors can achieve this, they can understand the patient's condition.) If one can exhaust the mysteries of the eight pulses: Floating, Sinking, Slow, Rapid, Slippery, Choppy, Large, and Moderate, (These eight are the mysteries of pulses.) then one will know the names of the Eight Essentials: Exterior, Interior, Deficiency, Excess, Cold, Heat, Evil, and Zheng (Upright). (Exterior means disease is not inside; Interior means disease is not outside. Deficiency refers to the Five Deficiencies. Excess refers to the Five Excesses. Cold refers to accumulated cold in Zang-Fu. Heat refers to accumulated heat in Zang-Fu. Evil refers to non-Zang-Fu proper diseases. Zheng refers to non-external evil invasion. The Classics say: Diseases have eight essentials; if not examined carefully, the disease cannot be removed. It is not that the disease cannot be removed, but that there is no method to remove it. If one studies the principles of the eight pulses thoroughly, the eight essentials will naturally be known.) The eight pulses are the guidelines for all pulses. (Guideline refers to the net rope; collar refers to the garment collar. Mastering these eight pulses allows deduction of other pulses, just like holding the main rope and collar, where details naturally fall into place.) The eight essentials are the balance scale for all diseases. (Weight refers to the steelyard weight; Balance refers to the beam. Weighing objects to achieve balance, taking the middle at any time, thus measuring weight; therefore, measuring various diseases relies on these eight essentials.) Choppy pulse indicates blood deficiency and essence injury, moving with a rough, obstructed sensation, like a knife scraping bamboo; Slippery pulse indicates excessive phlegm and abundant Qi, feeling round and smooth under the finger, like rolling pearls. (The shape of the Choppy pulse is like a knife scraping bamboo, rough and obstructed, indicating injury to essence and loss of blood. The shape of the Slippery pulse is like a rolling pearl, smooth and fluent, indicating abundant Qi and excessive phlegm. These two pulses can probe the condition of Qi and Blood deficiency/excess.) Slow indicates Cold, Rapid indicates Heat, recording the number of beats per breath. (Normal pulse beats four times per breath. Less than this is Slow, three beats per breath. More than this is Rapid, six beats per breath. The Classics say: Rapid implies Heat, Slow implies Cold. These two pulses distinguish Cold and Heat.) Floating indicates Exterior, Sinking indicates Interior, depending on the lightness or heaviness of lifting and pressing. (Light lifting finds it on the skin, heavy pressing makes it disappear, floating like water, called Floating. Heavy pressing reaches tendons and bones to find it, called Sinking. The Classics say: Floating is in the Exterior, Sinking is in the Interior. These two pulses distinguish Exterior and Interior.) Moderate indicates recovery of Zheng Qi, gentle like willow dancing in spring wind; Large indicates disease progression, vigorous like autumn tide rising. (Moderate pulse is the Stomach pulse, fluent and moderate without urgency. *Maijue* says: "Ah, moderate like spring willows." Moderate indicates Stomach Qi recovery, so evil retreats and Zheng recovers. Large pulse comes grand and large. The Classics say: Pulse coming turbulent and革革 like a gushing spring indicates disease progression and danger. Thus, like surging autumn tides describes the Large pulse. Zhang Zhongjing said: Large indicates disease progression, Moderate indicates disease retreat.) If the six pulses are equal, rejoice that medicine may not be needed. (Zhang Zhongjing said: If the six pulses—Large, Small, Floating, Sinking, Slow, Rapid—are equal, the disease heals without treatment. Just as in the *I Ching*, a disease of "No Falsehood" heals without medicine, bringing joy.) If the six pulses are unevenly strong, worry about "firewood gathering" (metaphor for severe illness). (*Maijing* says: If the six pulses—Floating, Sinking, Slippery, Choppy, Slow, Rapid—are unevenly strong, named "Can Zei Pulses," they can dominate the meridians, hence the worry of firewood gathering.) Exterior syndromes should be resolved by sweating; Interior syndromes should be pacified by purging. (Evil in the Exterior requires sweating. Evil in the Interior requires purging. This is the treatment for Exterior Excess and Interior Excess.) To rescue Exterior Deficiency use Guizhi Tang (Cinnamon Twig Decoction), Huangqi (Astragali Radix), Shaoyao (Paeoniae Radix); to rescue Interior Deficiency use Ganjiang (Dried Ginger), Fuzi (Aconiti Lateralis Radix Preparata), Renshen (Ginseng Radix et Rhizoma), Fuling (Poria). (Guizhi, Huangqi, Shaoyao rescue Exterior Deficiency. Rougui (Cinnamomi Cortex), Fuzi, Ganjiang, Renshen, Fuling rescue Interior Deficiency.) Diseases differ in Deficiency and Excess; Deficiency is tonified, Excess is purged. (There is disease Deficiency/Excess and constitutional Deficiency/Excess, so Deficiency is tonified, Excess is purged; one must clearly distinguish between tonification and purgation.) Evils differ in Cold and Heat; Cold is warmed, Heat is cleared. (When Cold dominates, use Acrid-Warm herbs. When Heat dominates, use Cold-Clear herbs.) External evils are those residing from Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. (These Six Evils enter from outside, hence called "External Evils.") Internal evils are the mutual overcoming of Deficiency, Excess, Thief, Minor, and Zheng evils. (*Nanjing* says: Coming from the preceding is Deficiency Evil. Coming from the following is Excess Evil. Coming from what one controls is Minor Evil. Coming from what controls one is Thief Evil. Disease originating from the same organ is Zheng Evil. These are evils of mutual overcoming among the Five Zang, hence called "Internal Evils.") Zheng Qi is the True Qi of the Stomach, excellent like a loyal minister of the state. (Human Stomach Qi is like a loyal minister in the state; then evil flatterers cannot act arbitrarily and cause harm, Zheng defeats Evil.) Driving out evil is like chasing bandits; one must attack urgently and eradicate completely. (Evil invading the body is like bandits in a nation; if not urgently attacked and eradicated, the harm is significant, so evil must be attacked.) Nourishing Zheng Qi is like dealing with petty people; it lies in self-cultivation and rectifying the mind. (Protecting the body is like dealing with petty people; if one rectifies the mind and cultivates oneself, evil cannot interfere. If Zheng Qi is insufficient, evil gathers, so Zheng must be nourished.) Soil fertility varies, investigating constitutional excess or deficiency. (Northwest soil is fertile, constitution is thick. Southeast soil is thin, constitution is thin. Excess and deficiency are visible.) Luck and Rebound (Yunqi) deduce the prevalence of Excess and Deficiency. (Five Yun and Six Qi govern the annual command; Yang years are Excess, Yin years are Deficiency. Their prevalence, rebound, depression, and eruption disasters exist. Good practitioners deduce annual disasters and adjust accordingly. Hence: Mind precedes annual Qi, do not violate Heavenly Harmony.) Once pulse and disease methods are mastered, why worry about ineffective medication? (Once pulse principles are clear, treatment methods are prudent. Thus, how can prescriptions and medications fail?)
Originally, Stroke (Zhong Feng) should be distinguished as True or False. (True Stroke is caused by external invasion. False Stroke is not caused by external invasion.) True Stroke presents Six Meridian syndromes, divided into Middle Zang, Middle Fu, and Middle Collaterals/Vessels. (Wind evil invades humans with varying depth. Wind in the Exterior presents Six Meridian syndromes: Taiyang, headache and stiff spine; Shaoyang, chest fullness, alternating chills and fever; Yangming, body heat, eye pain, and irritability; Shaoyin, thirst and occasional cold limbs; Taiyin, spontaneous diarrhea, abdominal pain, or difficulty defecating; Jueyin, testicular retraction, urinary incontinence, cold limbs. Middle Fu is shallow, Middle Zang is deep, Middle Collaterals/Vessels are half-Exterior half-Interior; this division distinguishes depth.) False Stroke follows the elaborations of the Three Masters (Hejian, Dongyuan, Danxi), attributed to Dampness, Fire, or Qi Deficiency. (Hejian cited extreme emotions generating Fire leading to apoplexy, emphasizing Fire. Dongyuan argued original Qi deficiency allows evil to gather, causing sudden collapse resembling wind, emphasizing Qi Deficiency. Danxi noted the warm and damp climate of the Southeast, stating wind diseases are not wind but Phlegm generated from Dampness, Heat generated from Phlegm, and Wind generated from Heat, emphasizing Dampness. Since the Three Masters' elaborations are not external wind, they are called False.) Middle Zang endangers life. (Middle Zang often blocks the nine orifices, presenting symptoms like slack lips, loss of speech, deafness, blindness, nasal congestion, difficulty defecating. Those with open mouth, closed eyes, letting go of hands, urinary incontinence, and snoring sleep are untreatable. This deep invasion of Zang is why life is endangered.) Middle Fu leads to limb paralysis. (Middle Fu affects the four limbs; since wind evil invasion is shallow, limbs become useless.) In Collaterals, facial deviation occurs; in Vessels, hemiplegia occurs. (Evil in Collaterals/Vessels is neither Exterior nor Interior, has no fixed location, affecting left or right, lacking interior/exterior signs, hence facial deviation and hemiplegia, with warnings against sweating and purging.) Sudden collapse requires decoctions for tonification. (Sudden collapse is Qi Deficiency, treated with Renshen and Huangqi.) Phlegm-Qi obstruction can be treated with emetics. (Phlegm-Qi obstructing the chest and diaphragm must be resolved by vomiting.) Twitching of hands and feet is called Chu. (Twitching refers to muscle spasms. Relaxation refers to tendon laxity. Spasms and convulsions of hands and feet indicate Chu.) Back and neck hyperextension is called Chi. (Stiffness and opisthotonos indicate Chi syndrome. Without sweat is Gang Chi, with much sweat is Rou Chi. Initially caused by stroke or Cold-Damp invasion.) It may manifest as Feng Fei or Pian Ku, or transform into Feng Bi or Feng Yi. (Feng Fei: body painless, limbs unresponsive. Pian Ku: hemiplegia. Feng Bi: numbness and insensitivity. Feng Yi: sudden unconsciousness. These four are transformations of Wind.) Tan, Huan, Wei, Yi involve flaccid limbs and insensitivity. (Left immobility is Tan, right immobility is Huan. Wei refers to weak calves unable to support the body, weak bones unable to rise. Danxi said: Lung Heat scorches leaves, affecting the Five Zang, leading to Wei Jue. Yi means transformation. These three are diseases of rich diet, belonging to Earth, hence flaccid limbs and insensitivity resemble Wind but are not Wind.) Wind, Dampness, and Cold combine to form Bi Syndrome. (Classics say: Wind, Dampness, and Cold mixing together form Bi. Wind dominance is Xing Bi, Dampness dominance is Zhuo Bi, Cold dominance is Tong Bi.) Although unpredictable in its changing nature, it is all caused by Wood excess and Wind pervasion. (Wind changes rapidly and moves quickly, unpredictable. All above diseases are variations of Liver Wood Wind pervasion. *Zuo Zhuan* says: Wind pervasion causes terminal diseases, this is what is meant.) Snow and frost biting cold are always Cold Evil. (Snow is Cold condensation. Frost is肃杀 (severe killing) Qi. Biting cold is Cold majesty. All three are Cold transformations, hence Cold Evil. Zhang Zhongjing said: Winter severe cold forms the most lethal Qi.) Scorching sun and steaming heat are all Summer-heat category. (Scorching is fierce. Heat is fire power. Steaming is hot air vaporizing. Thus in Heaven it is Sun, on Earth it is Summer-heat, in Humans it corresponds to Heart. All these are Summer-heat.) Cold Injury presents tight pulse and cold body; Summer-heat Injury presents deficient pulse and intense heat. (Zhang Zhongjing said: Full pulse and cold body result from Cold Injury; deficient pulse and hot body result from Summer-heat Injury.) Summer-heat should be astringed, tonified, and cleared; Cold can be warmed and dispersed. (Summer-heat injures Qi, causing much sweat, suitable for astringing sweat and tonifying deficiency, e.g., Qingshu Yiqi Tang. Cold injures Ying, causing no sweat, requiring releasing exterior to disperse evil, e.g., Mahuang Tang.) Various spasms and stiffness, heavy body and edema arise from mountain/marsh wind/rain/damp steam. (Classics say: Various spasms/stiffness, retained fluid/blockage/fullness, cholera/heavy body/edema all belong to Dampness. Dampness is wind/rain attacking deficiency, mountain/marsh vapor.) Various choppy/dry/withered states, hard skin and cracking all belong to Heaven/Earth solemn Dryness Qi. (Classics say: Various choppy/dry/withered, hard skin/cracking all belong to Dryness. Dryness is Yang Qi descending, Yin Qi rising, Heaven/Earth solemn and desolate, strong wind Qi.) Dampness harms flesh and skin; Dryness dries intestines and stomach. (Classics say: Earth's Dampness Qi, when contracted, harms flesh, skin, and tendons/bones. Dryness is transformation of Yangming Dry Metal; Stomach and Large Intestine belong to Yangming, thus contracting by similarity. Intestines/Stomach receiving evil leads to dry/choppy/constipated diseases.) Northwest high wind and dry soil often suffer thirst, constipation, and abscesses. (Northwest is high and cold, prone to Dry diseases, hence thirst, constipation, abscesses are common.) Southeast low land and wet water often contract jaundice, edema, and dysentery. (Southeast is low and wet, prone to Damp diseases, hence jaundice, edema, dysentery are common.) Evils have "Shang" (Injury) and "Zhong" (Strike); Shang is shallow, Zhong is deep. (For Wind, Cold, Summer-heat, Dampness, there is Shang and Zhong. Shang injures Qi/Blood layers and skin pores, progressing slowly from shallow to deep, entering Interior, hence slow and shallow. Zhong enters directly inward, hence urgent and deep.) In humans, there are Strong and Weak; thus Strong move it away, Weak suffer severely. (Strong ones have sufficient Yuan Qi and dense pores, evil cannot invade; even if struck, Qi moves and disperses, causing no harm. Weak ones have Qi deficiency and loose interiors, evil easily injures; weak Qi cannot move, thus disease occurs. Zhang Zhongjing said: Evil toxin enters pores, transmits between Ying and Wei; Strong ones' Qi moves, causing no harm; Weak ones' Qi stays, becoming disease. This is what is meant.) Heaven/Human Seven Fires: Jun (Monarch) and Xiang (Minister) fires, and Five Emotions. (Jun/Xiang fires are Heaven-made. Five Emotion fires are Human-made. Hence Heaven/Human Seven Fires.) Practitioners who understand direct suppression and following nature can achieve divine skill. (Jun Fire is Yang Fire, can be directly suppressed with ice/cold herbs. Xiang Fire is Yin Fire, cannot be treated directly, must follow its nature to subdue it. This is the wonderful method of treating Fire; understanding this mystery makes skill divine.) Good physicians who understand counter-treatment and seeking the root can cure all diseases. (Good practitioners treat Heat with Heat, Cold with Cold, e.g., using Cold for Heat, Heat for Cold, so evil easily follows. Classics say: If cold medicine causes heat, or hot medicine causes cold, seek the root to reduce it. If Heat persists, blame Water deficiency; if Cold persists, blame Fire deficiency. Strengthening Water to aid Fire is called "Seeking Root." Strengthening Water source to calm Sunlight; strengthening Fire master to eliminate Yin shadow. Knowing this, no disease is incurable.) Deficient Fire and Excess Fire require appropriate tonification and purgation. (Danxi said: Deficient Fire can be tonified, Excess Fire can be purged.) Damp-Heat and Depressed-Heat require different attacking and releasing agents. (Severe Damp-Heat is attacked. Severe Depressed-Heat is released. Agents differ.) Having understood the mechanism of Six Qi, one can leave a thousand-year reputation. (Understanding the pathogenesis of Wind, Cold, Summer-heat, Dampness, Dryness, Fire can bring fame.)
It is heard that Blood belongs to Yin; insufficiency generates Heat, this is Hejian's firm theory; Qi belongs to Yang; excess is Fire, wear Danxi's maxim. (Yin deficiency leads to Fire prosperity, Qi prosperity generates Fire. These two sages revealed what predecessors had not. Detailed discussions exist, not repeated here.) Qi Excess manifests as panting/urgency, distension/fullness, blockage; accompanying Fire descent stops it naturally. (Panting is Qi ascending. Distension is Qi not soothing. Blockage is Qi not flowing. Though Qi excess, all are caused by Fire. Not treating Qi but descending Fire treats the Root; Qi is Branch, Fire is Root.) Blood Deficiency manifests as hematemesis/epistaxis, vexation/steaming, consumptive disease; difficult to heal without clearing Heat. (Hematemesis/epistaxis: Fire carries Blood upward. Vexation/steaming: Fire Qi steaming. Consumptive disease: Yin deficiency with Fire stirring. Though all Blood Deficiency signs, constant activity boils True Yin, making Blood more deficient.) Lizhong Tang treats Spleen/Stomach Deficiency-Cold. (Lizhong Tang tonifies Spleen/Stomach, expels Cold.) Runxia Wan transforms Chest/Diaphragm Phlegm-Saliva. (Abundant Phlegm-Saliva arises from Fire flaming upward, Water rising to save Fire, failing to descend, making Kidney more deficient and Fire more blazing. Danxi made this drug to descend Fire, so Water returns to source and descends moistening, hence the name.) Sudden vomiting/reversal is caused by Cold. (Sudden Cold in Stomach causes vomiting/reversal. Hejian said: Vomiting immediately after eating indicates No Fire.) Chronic cough/hemoptysis is Fire's fault. (Chronic cough/hemoptysis: Fire flaming and conquering Lung Metal.) Pingwei San treats Damp-Excess causing persistent soft diarrhea. (Soft diarrhea: much water passed, Dampness is severe, hence Pingwei San to leach Dampness.) Yirong Tang treats palpitations, trance, insomnia. (Palpitations: heart palpitation. Trance: like being hunted, fearful state. All Ying-Blood deficiency causing Heart-Mind unrest, hence insomnia, Yirong Tang governs.) Zhike San and Dasheng San help pregnant women bind fetus and facilitate birth. (Rich people over-nourish, becoming fat; over-rest, Qi does not move, often difficult birth. These two drugs reduce Qi and bind fetus, facilitating birth. Da means lamb. Lambs give birth without difficulty, *Shi Jing* says: "First born like a lamb," taking this meaning, hence Dasheng San.) Maren Wan and Runchang Wan treat elderly with little Blood and difficult defecation. (Elderly with little Blood lack nourishment/moisture to Large Intestine, hence constipation, cannot purge harshly. These two drugs nourish Blood, moisten Dryness, stool passes naturally.) Calming fright/palpitations requires Niuhuang (Calculus Bovis), Pearl, Polyrimnia. (Sedating agents, thus calming fright.) Resolving parasite accumulation relies on Heshi (Chrysanthemi Indici Flos) and Leiwanz (Wormwood Fruit). (Humans with parasites use these to resolve.) Unblocking closure uses Malva and Spinach, taking slipperiness to nourish orifices. (Dairen used this to moisten dryness in elderly/weak, taking slipperiness.) Reducing goiter uses Kunbu (Laminariae Thallus) and Haizao (Sargassum), because Salty softens hardness. (Danxi took Salty-Cold agents to soften hardened goiter.) These are secrets of former sages, alas, transmitted to later generations.
It is said: Summer injury by Summer-heat, Autumn must manifest as Malaria. Close and sudden cases heal in real-time; distant and lingering cases occur every three days. (Classics say: Summer heat without sweating becomes...)