省风汤（出卫生家宝方）治痰厥。
半夏（八两） 防风（四两） 甘草（二两） 上件。同为细末。分作四十服。每服用
水一大
盏半
导痰汤 治痰厥。头昏晕。（出传信适用方）
半夏（四两汤浸七次） 天南星（一两细切姜汁浸） 枳实（一两去瓤） 橘红（一两）
赤茯
苓（
水玉汤（出杨氏家藏方）治眉棱骨痛不可忍者。此痰厥也。
半夏（不拘多少汤洗七次切片子） 上 咀。每服三钱。水一盏半。生姜十片。煎至八
分。
去
夫积有五。而聚有六。积者生于五脏之阴气也。聚者成于六腑之阳气也。此皆阴阳不和。
脏
太阳利清气。阳明泄浊气。少阳化精气。有如都会之府。主转输以为常也。若夫六腑失常。
则邪气聚而不散。始发既无根本。上下无所留止。其痛亦无常处。故在上则格。在下则胀。
傍攻两胁。如有坯块。易于转动。故非五积之比也。凡诊其脉 而紧者。积聚也。脉浮而牢
者。积聚也。脉横者。胁下有积聚也。脉来小沉实者。胃中有积聚也。大抵病各有证。治各
有方。如诊心腹积聚。其脉牢强急者生。弱急者死。又诸脉实强者生。沉小者死。此又不可
不察也。外台秘要云。肝之积名曰肥气。在左肋下。如覆杯。有头足。久不愈。令人发如疟
。连岁月不已。以季夏戊己日得之。何以言之。肺病传肝。肝当传脾。脾季夏适旺。旺者不
受邪。肝欲复还肺。肺不肯受。故留结为积。故知肝之积。以季夏戊己日得之也。心之积名
曰伏梁。起脐上。大如臂。上至心下。以秋庚辛日得之。何以言之。肾病当传心。心当传肺
。肺以秋适旺。旺者不受邪。心欲复还肾。肾不肯受。留结为积。故知伏梁以秋庚辛日得之
也。脾之积名曰痞气。在胃管。覆如大盘。久不愈。令人四肢不收。发黄胆。饮食不为肌肤
。以冬壬癸日得之。何以言之。肝病当传脾。脾当传肾。肾以冬适旺。旺者不受邪。脾欲复
还肝。肝不肯受。故留为积。故知痞气。以冬壬癸日得之也。肺之积名曰息贲。在右胁下。
覆如大杯。久不愈。令人洒淅寒热。喘逆发肺痈。以春甲乙日得之。何以言之。心病传肺。
肺
春
令人呃逆。骨痿少气。以夏丙丁日得之。何以言之。脾病当传肾。肾当传心。心以夏适旺。
旺者不受邪。肾欲复还脾。脾不肯受。故结为积。故知贲豚。以夏丙丁日得之也。此为五积
。诊得肺积。脉浮而毛。按之辟易。时下气逆。背相引痛。少气善忘。日暄皮肤寒。秋愈夏
剧。主皮中时痛。如虱缘状。甚如针刺之状。时痒。白色也。诊得心积。脉沉而芤。时上下
无常处。病少腹中热。面赤咽干。心烦掌热。甚即吐血。主身螈 。主血 。夏瘥冬剧。色
赤也。诊得脾积。脉浮大而长。饥则减。饱则见。复起与谷争。累累如桃李。起见于外。腹
满呕泄。肠鸣。四肢重。手足劲寒。胁痛引小腹。男子得疝也。女人病淋也。身无膏泽。善
肿厥。不能卧。主肌肉损。色黄也。诊得肝积。脉弦而细。两胁下痛。邪走心下。足胫转筋
。爪甲枯黑。春瘥秋剧。色青也。诊得肾积。脉沉而急。苦脊与腰相引。饥则见。饱则减。
病腰痛。小腹里急。口干咽肿。伤烂目盲。胫骨中寒。主髓厥善忘。色黑也。六腑者。大小
肠、胃、胆、膀胱、三焦、者也。属于三阳。太阳利清气。阳明泄浊气。少阳化精气。如都
会之府。主转输以为常也。六腑失常。则壅聚不通。故实而不转。虚而不输。随气往来。痛
无定处。在上则格。在下则胀。傍攻两胁。有如坯块。易于转变。非五脏比也。夫喜伤心者
。自汗。不可疾行。不可久立。故经曰。喜则气散。怒伤肝者。上气不可忍。热则来荡。心
短气绝不得息。故经曰。怒则气击。（一作上）忧伤肺者。心系急。上焦闭。营卫不通。夜
卧
不安。故经曰。忧则气聚。思伤脾者。气留不行。积聚在中脘。不得饮食。腹胀满。四肢怠
惰。故经曰思则气结。悲伤心者。善忘不识人。置物在处。还取不得。筋挛四肢浮肿。故经
曰。悲则气急。恐伤肾者。上焦气闭不行。下焦回还不散。犹豫不快。呕逆心恶。故经曰。
恐则精却。惊伤胆者。神无所归。虑无所定。说物不竟而迫。故经曰。惊则气乱。七者虽不
同。本乎一气。脏气不行。郁而生涎。随气聚积。坚大如块。在心腹中
吐不出。咽不下。时去时来。每发欲死。状如神灵所作。逆害饮食。皆
方也。夫积者伤滞也。伤滞之久。停留不化。则成积矣。其于脏腑。皆
脾胃最易受触。盖日用饮酒。积或过多。停滞难化。或吐或呕。或泄或
推荡。然后助养脾胃。所推荡者。便宜酌量人之虚实。伤滞之轻重。而
则不成积。若不早治。久之必成积聚症瘕矣。所谓积者。有积气。积肉
积痰。更有妇女月经不通。遂成血积。积者、五脏所生。气之所积
其痛不离其部。由阴气所生也。聚者、六腑所成。气之所聚名曰聚。其始发
常处。由阳气所生也。然又症瘕癖结者。积聚之
但从其所得。或诊其证状。以立名尔。且或隐或
推之流移不定也。癖者、僻侧在于胁肋。结者
有得之于忧思。有得之于风寒。凡使血气沉
则病可愈矣。夫卫气留于腹中。蓄积不行
之留于腹中。蓄积不行。莞蕴不得常所。使人肢胁胃中满。
其气积于胸中者。上
何。伯高曰。积于上
取之于季胁之下。深
当从阴引阳。取
之绝也。三则腹皮
当从阴引阳。取穴
阴。取穴于背 。五脏病取五脏 。六腑病取六腑 。元气病取六腑于募。筋骨有形病者。
取五脏 募。其病不在天之阳。不在地之阴。在腹中者。两仪之间。人事也。故取季胁下一
寸。元气病取之右。筋病取之左。故曰在中者傍取之。此其理也。灸者燔取之。
儒门事亲书论云。息城司侯闻父死于贼。乃大悲。哭之罢。便觉心痛。日增不已。月余
成块
适巫
梗皆
知。
肥气
享寿
花神 丸九十余粒。是夜泻二十余行。脓水相兼。燥粪瘀血。杂然而下。明日以除湿之剂。
使服
心
胶
至
不
通
车
失顽石所在。
素问曰。积聚留饮。痞膈中满。湿积霍乱。吐下瘕症。坚硬腹满。皆大阴湿土。乃脾胃
之气
满下
化与衰
谓人
常
腹
而忽聚忽散无其常。故其病未及症也。经曰。血不行而滞。故血肉凝而为瘕也。小肠移热于
大肠。乃为虚瘕。大肠移热于小肠。谓两热相搏。则血溢而为伏瘕。血涩不利。月事复滞而
不行。故云为疝瘕。为状与伏同。瘕与疝。同为传写误也。世传冷病亦有热。或阳气郁结。
怫热壅滞。而坚硬不消者。世传为寒症瘕也。或坚痞腹满急痛。寒主筋缩。故急主痛。寒极
血凝。柔而反坚。土化制之。故坚痞而腹满。或热郁于内。而腹满坚结。痛不可忍者。皆可
为寒误矣。何不以脉证辨之。凡诸疾病。皆有阴阳寒热。宜以详之。
大抵治积。或以所恶者攻之。或以所喜者诱之。则易愈。如硼砂、水银、治肉积。神曲、
麦、治酒积。水蛭、虻虫、治血积。木香、槟榔、治气积。牵牛、甘遂、治水积。雄黄、
腻粉、治涎积。礞石、巴豆、治食积。各从其类也。若群队之药。分其势则难取效反损。所
谓譬犹猎不知兔。广络原野。冀一人获之。术亦谬矣。须是认得分明是积聚。然后增减用药。
不尔反有所损。广五行记永徽中。有僧维则。病噎不能食。语弟子曰。吾死之后。便可开吾
胸中。视有何物。言绝而卒。弟子果开视胸中。得一物形似鱼。而有两头。遍体皆肉鳞。弟
子置器中。跳跃不止。戏以诸味。皆随化尽。时夏中蓝盛。适有一僧以蓝贮器中。其虫绕
逐器中走。须臾化为水。此乃五症五噎证。后人因此蓝治噎候矣。
省风汤（出自《卫生家宝方》）治疗痰厥。
半夏（八两） 防风（四两） 甘草（二两） 以上药材。共同研磨成细粉。分成四十份服用。每次服用时，
用水一大盏半
导痰汤 治疗痰厥。头昏晕。（出自《传信适用方》）
半夏（四两，用汤水浸泡七次） 天南星（一两，细切后用姜汁浸泡） 枳实（一两，去掉瓤） 橘红（一两）
赤茯苓
水玉汤（出自《杨氏家藏方》）治疗眉棱骨痛剧烈无法忍受的病症。这是痰厥引起的。
半夏（不限多少，用汤水清洗七次后切片） 以上药材切碎。每次服用三钱。用水一盏半。生姜十片。煎煮至剩余八分药液。
滤去药渣
积聚有五种，而聚气有六种。积证产生于五脏的阴气；聚证形成于六腑的阳气。这都是因为阴阳不和。
太阳经通利清气。阳明经排泄浊气。少阳经化生精气。就像都会的府库，主要进行转运输布作为常态。如果六腑功能失常，
那么邪气聚集而不能消散。刚开始发病时没有固定的根本，上下没有停留之处。疼痛也没有固定位置。所以在上则格拒，在下则胀满。
旁侧攻冲两胁。好像有块状物，容易转动移动。所以不能与五积相提并论。凡是诊察其脉象紧的，是积聚病。脉象浮而坚硬的，
是积聚病。脉象横大的，是胁下有积聚。脉象来势小、沉、实的，是胃中有积聚。大抵疾病各有证候，治疗各有方剂。如诊察心腹积聚，
其脉象牢强急数的预后良好（生），弱急的预后不良（死）。又各种脉象实强的预后良好，沉小的预后不良。这又是不可不仔细考察的。
《外台秘要》说：肝的积病名叫肥气，在左肋下，像倒扣的杯子，有头有脚，久治不愈，使人发作像疟疾一样的寒热，连年不断。
是在季夏戊己日得的。为什么这样说呢？肺病传给肝，肝应当传给脾，但脾在季夏正值旺盛，旺盛的脏腑不受邪气侵袭，
肝想将邪气返还给肺，肺不肯接受，所以邪气留结成为积病。因此知道肝的积病，是在季夏戊己日得的。心的积病名叫伏梁，
起于脐上，大如手臂，向上延伸至心下，是在秋季庚辛日得的。为什么这样说呢？肾病应当传给心，心应当传给肺，
但肺在秋季正值旺盛，旺盛的脏腑不受邪气侵袭，心想将邪气返还给肾，肾不肯接受，邪气留结成为积病。因此知道伏梁是在秋季庚辛日得的。
脾的积病名叫痞气，在胃脘部，覆盖如大盘子，久治不愈，使人四肢无力不收摄，发黄疸，饮食不能化为肌肤营养，
是在冬季壬癸日得的。为什么这样说呢？肝病应当传给脾，脾应当传给肾，但肾在冬季正值旺盛，旺盛的脏腑不受邪气侵袭，
脾想将邪气返还给肝，肝不肯接受，所以留结为积病。因此知道痞气是在冬季壬癸日得的。肺的积病名叫息贲，在右胁下，
覆盖如大杯子，久治不愈，使人洒淅恶寒发热，喘逆发作肺痈，是在春季甲乙日得的。为什么这样说呢？心病传给肺，
肺
春
使人呃逆，骨痿少气，是在夏季丙丁日得的。为什么这样说呢？脾病应当传给肾，肾应当传给心，但心在夏季正值旺盛，
旺盛的脏腑不受邪气侵袭，肾想将邪气返还给脾，脾不肯接受，所以结为积病。因此知道奔豚是在夏季丙丁日得的。这就是五积。
诊得肺积，脉象浮而毛，按之感觉散乱，时常气逆，背部牵引疼痛，少气善忘，天气温暖时皮肤发冷，秋季痊愈夏季加重，主症是皮中时常疼痛，像虫子爬行的样子，严重时像针刺一样，有时发痒，颜色属白。诊得心积，脉象沉而芤，时常上下无常处，病在小腹中热，面赤咽干，心烦手掌热，严重则吐血，主症是身体抽搐，主症是出血，夏季减轻冬季加重，颜色属赤。诊得脾积，脉象浮大而长，饥饿时脉象减弱，饱食时脉象显现，复起时与谷气争搏，累累如桃李果实，隆起见于体表，腹部胀满呕吐泄泻，肠鸣，四肢沉重，手足劲冷，胁痛牵引小腹，男子患疝气，女子患淋病，身体无光泽，容易肿胀厥逆，不能卧睡，主症是肌肉损伤，颜色属黄。诊得肝积，脉象弦而细，两胁下疼痛，邪气走窜心下，足胫转筋，爪甲枯黑，春季减轻秋季加重，颜色属青。诊得肾积，脉象沉而急，苦于脊柱与腰部相互牵引，饥饿时脉象显现，饱食时减弱，病腰痛，小腹里急，口干咽肿，眼睛受伤溃烂失明，胫骨中寒冷，主症是髓厥善忘，颜色属黑。六腑是：大肠、小肠、胃、胆、膀胱、三焦。属于三阳经。太阳经通利清气。阳明经排泄浊气。少阳经化生精气。就像都会的府库，主要进行转运输布作为常态。六腑功能失常，则壅滞聚集不通。所以实证不能转输，虚证不能输送。随着气机往来，疼痛没有固定位置。在上则格拒，在下则胀满。旁侧攻冲两胁。好像有块状物，容易转变移动。不能与五脏积病相比。喜伤心的人，自汗，不能快行，不能久立。所以经文说：喜则气散。怒伤肝的人，上气难以忍受，热邪来荡涤，心短气绝不得呼吸。所以经文说：怒则气上。忧伤肺的人，心系拘急，上焦闭塞，营卫不通，夜间卧睡不安。所以经文说：忧则气聚。思伤脾的人，气停留不行，积聚在中脘，不能进食，腹胀满，四肢怠惰。所以经文说：思则气结。悲伤心的人，善忘不认识人，东西放在某处，再去取却找不到，筋挛四肢浮肿。所以经文说：悲则气急。恐伤肾的人，上焦气闭不行，下焦气回还不散，犹豫不快，呕逆心中厌恶。所以经文说：恐则精却。惊伤胆的人，神无所归，虑无所定，说话未完迫促。所以经文说：惊则气乱。这七种情志虽然不同，本源都在于一气。脏气不行，郁而生涎，随气聚积，坚硬大如块状，在心腹中，吐不出来，咽不下去，时而离去时而回来，每次发作想要死去，状如神灵所作，阻碍饮食，都是
方剂。积证是损伤停滞。损伤停滞久了，停留不化，就形成积病。对于脏腑来说，
脾胃最容易受到触动。大概日常饮酒，积滞过多，停滞难化，或者呕吐，或者腹泻，或者
推荡（攻下），然后辅助调养脾胃。所谓推荡，应该酌情衡量人的虚实，损伤停滞的轻重，而
如果不早治疗，久而久之必然成为积聚症瘕病。所谓积病，有积气、积肉、
积痰，更有妇女月经不通，遂成血积。积病，由五脏所生，是气之所积，
其疼痛不离其部位，由阴气所生。聚病，由六腑所成，是气之所聚名叫聚。其开始发病
没有固定位置，由阳气所生。然而又有症、瘕、癖、结者，是积聚的
只是根据所得病因，或者诊察其症状，来确立名称罢了。而且有的隐现不定，
推之流动转移不定。癖者，僻侧位于胁肋。结者
有的因忧思得病，有的因风寒得病。凡是使血气沉滞
那么病就可以痊愈了。卫气留于腹中，蓄积不行
之气留于腹中，蓄积不行，蕴郁不得常位，使人肢胁胃中胀满。
其气积于胸中者，向上
什么？伯高说：积于上部
取穴在季胁之下，深
应当从阴引阳，取
穴在绝骨。三寸处腹皮
应当从阴引阳，取穴
阴经，取穴在背俞。五脏病取五脏募穴，六腑病取六腑募穴。元气病取六腑募穴，筋骨有形病者，
取五脏募穴。其病不在天之阳，不在地之阴，而在腹中者，处于两仪之间，人事范畴。所以取季胁下一
寸，元气病取右侧，筋病取左侧。所以说在中者傍取之。这是其中的道理。灸法是用火燔灼取效。
《儒门事亲》书中论述说：息城司侯听说父亲死于贼人之手，于是极度悲伤，哭完后，便觉得心痛，日益加重不停止，月余
形成肿块
恰逢巫医
梗皆
知晓。
肥气
享寿
花神丸九十余粒。当晚腹泻二十多次，脓水夹杂，燥粪瘀血，混杂而下。第二天用除湿的药剂，
让病人服用
心
胶
到
不
通
车
丢失了顽石所在的地方。
《素问》说：积聚留饮，痞膈中满，湿积霍乱，吐下瘕症，坚硬腹满，都属于太阴湿土，乃脾胃
之气
满下
化与衰
谓人
常
腹
而忽聚忽散没有常态，所以其病未及症也。经文说：血不行而滞，所以血肉凝而为瘕。小肠移热于
大肠，则为虚瘕。大肠移热于小肠，谓两热相搏，则血溢而为伏瘕。血涩不利，月经再次滞而不
行，所以称为疝瘕。其形状与伏瘕相同。瘕与疝，同为传写错误。世间流传冷病也有热，或是阳气郁结，
怫热壅滞，而坚硬不消者，世间称为寒症瘕。或是坚痞腹满急痛，寒主筋缩，所以急主痛。寒极
血凝，柔而反坚，土化制之，所以坚痞而腹满。或是热郁于内，而腹满坚结，痛不可忍者，都可以
被误认为是寒证。为什么不通过脉证来辨别呢？凡诸疾病，皆有阴阳寒热，应当详细考察。
大抵治疗积病，或用其所厌恶的药物攻伐它，或用其所喜欢的药物诱导它，则容易痊愈。如硼砂、水银，治疗肉积；神曲、
麦芽，治疗酒积；水蛭、虻虫，治疗血积；木香、槟榔，治疗气积；牵牛、甘遂，治疗水积；雄黄、
腻粉，治疗涎积；礞石、巴豆，治疗食积。各从其类。如果是大队药物，分散其势力则难以取效反而受损。
所谓比喻如同打猎不知道兔子在哪里，广泛罗网原野，希望一人捕获，方法也是错误的。必须认清分明是积聚，然后增减用药。
否则反而有所损害。《广五行记》记载永徽年间，有个僧人名叫维则，患噎膈不能进食，对弟子说：我死后，可以打开我的
胸膛，看看有什么东西。说完断气而死。弟子果然打开查看胸中，得到一个物体形状像鱼，而有两个头，遍体都是肉鳞。弟子
将其放入容器中，跳跃不止。戏弄地放各种味道进去，都随之化解消失。当时盛夏蓝草茂盛，恰好有一个僧人用蓝草装满容器，
那条虫子绕着容器跑，一会儿化为水。这就是五症五噎证。后人因此用蓝草治疗噎膈候了。
Shengfeng Tang (Cinnamon Twig Decoction, derived from *Weisheng Jiabao Fang*) treats Phlegm-Jue (Phlegm-induced syncope).
Banxia (Pinelliae Rhizoma, 8 liang) Fangfeng (Saposhnikoviae Radix, 4 liang) Gancao (Glycyrrhizae Radix et Rhizoma, 2 liang). The above ingredients are ground together into a fine powder. Divided into forty doses. For each dose, use one and a half large cups of water.
Daotan Tang (Big Phlegm-Resolving Decoction) treats Phlegm-Jue (Phlegm-induced syncope), dizziness and vertigo. (Derived from *Chuanxin Shiyong Fang*)
Banxia (Pinelliae Rhizoma, 4 liang, soaked seven times in decoction) Tian Nan Xing (Arisaematis Rhizoma, 1 liang, finely sliced and soaked in ginger juice) Zhishi (Aurantii Fructus Immaturus, 1 liang, pith removed) Juhong (Citri Reticulatae Pericarpium Rubrum, 1 liang) Chifuling (Poria Cocos with Red Wood, water-treated)
Shuiyu Tang (Jade Water Decoction, derived from *Yangshi Jiacang Fang*) treats unbearable pain in the supraorbital ridge. This is caused by Phlegm-Jue (Phlegm-induced syncope).
Banxia (Pinelliae Rhizoma, as needed, washed seven times in decoction and sliced). The above ingredients are cut into small pieces. Each dose uses three qian. One and a half cups of water. Ten slices of fresh ginger. Decoct until eight-tenths remains. Strain and discard the dregs.
There are five types of Ji (accumulations) and six types of Ju (masses). Ji originates from the Yin Qi (Yin energy) of the Zang organs (solid organs); Ju forms from the Yang Qi (Yang energy) of the Fu organs (hollow organs). These all result from disharmony between Yin and Yang.
The Taiyang meridian facilitates the clearance of clear Qi; the Yangming meridian discharges turbid Qi; the Shaoyang meridian transforms essence Qi. Like a capital's granary, they primarily manage transport and distribution as their normal function. If the Fu organs lose their normal function, then pathogenic Qi gathers and does not dissipate. Initially, there is no fixed root, and it moves up and down without staying in one place. Its pain also has no fixed location. Thus, when it is upper, it causes obstruction; when lower, it causes distension. It attacks both flanks laterally, resembling a lump that is easy to move. Therefore, it cannot be compared to the Five Ji. Generally, if the pulse is tight, it indicates accumulation. If the pulse is floating and firm, it indicates accumulation. If the pulse is transverse, there is accumulation under the hypochondrium. If the pulse comes small, deep, and solid, there is accumulation in the stomach. Broadly speaking, diseases have specific syndromes, and treatments have specific formulas. When diagnosing heart and abdominal accumulations, if the pulse is firm, strong, and rapid, the prognosis is good (life); if weak and rapid, the prognosis is poor (death). Furthermore, if various pulses are excess and strong, the prognosis is good; if deep and small, the prognosis is poor. This must be carefully examined.
*Waitai Miyao* states: The accumulation of the Liver is named Feiqi (Fat Qi), located under the left hypochondrium, like an inverted cup, with a head and feet. If not cured for a long time, it causes malaria-like symptoms persisting for years. It is contracted on Wu and Ji days in late summer. Why? Because Lung disease transmits to the Liver, and the Liver should transmit to the Spleen. However, the Spleen is prosperous in late summer, and a prosperous organ does not accept pathogenic Qi. The Liver wishes to return the pathogen to the Lung, but the Lung refuses. Thus, it stays and knots to form an accumulation. Hence, we know Feiqi is contracted on Wu and Ji days in late summer.
The accumulation of the Heart is named Fuliang (Hidden Beam), starting above the umbilicus, as thick as an arm, extending up to below the heart. It is contracted on Geng and Xin days in autumn. Why? Because Kidney disease transmits to the Heart, and the Heart should transmit to the Lung. However, the Lung is prosperous in autumn, and a prosperous organ does not accept pathogenic Qi. The Heart wishes to return the pathogen to the Kidney, but the Kidney refuses. Thus, it stays and knots to form an accumulation. Hence, we know Fuliang is contracted on Geng and Xin days in autumn.
The accumulation of the Spleen is named Piqi (Stagnant Qi), located in the epigastrium, covering like a large plate. If not cured for a long time, it causes the limbs to become flaccid and unresponsive, jaundice, and food failing to nourish the flesh. It is contracted on Ren and Gui days in winter. Why? Because Liver disease transmits to the Spleen, and the Spleen should transmit to the Kidney. However, the Kidney is prosperous in winter, and a prosperous organ does not accept pathogenic Qi. The Spleen wishes to return the pathogen to the Liver, but the Liver refuses. Thus, it stays to form an accumulation. Hence, we know Piqi is contracted on Ren and Gui days in winter.
The accumulation of the Lung is named Xiben (Breath Burden), located under the right hypochondrium, covering like a large cup. If not cured for a long time, it causes chills and fever, wheezing, and lung abscess. It is contracted on Jia and Yi days in spring. Why? Because Heart disease transmits to the Lung... [Text fragment missing] ...causing hiccups, bone atrophy, and shortness of breath. It is contracted on Bing and Ding days in summer. Why? Because Spleen disease transmits to the Kidney, and the Kidney should transmit to the Heart. However, the Heart is prosperous in summer, and a prosperous organ does not accept pathogenic Qi. The Kidney wishes to return the pathogen to the Spleen, but the Spleen refuses. Thus, it knots to form an accumulation. Hence, we know Ben Tun (Running Piglet) is contracted on Bing and Ding days in summer. These are the Five Ji.
Diagnosing Lung accumulation: the pulse is floating and hairy; pressing it feels scattered. There is frequent Qi rebellion, pulling pain in the back, shortness of breath, forgetfulness, cold skin when warm, curing in autumn and worsening in summer. Main symptom: intermittent pain in the skin, like insects crawling, severe like needle pricks, sometimes itching. Color is white.
Diagnosing Heart accumulation: the pulse is deep and hollow. It moves up and down without fixed location. Disease involves heat in the lower abdomen, red face, dry throat, vexation, hot palms. Severe cases involve hematemesis. Main symptom: muscle twitching, bleeding. Improves in summer, worsens in winter. Color is red.
Diagnosing Spleen accumulation: the pulse is floating, large, and long. It weakens when hungry and appears when full, competing with grain Qi. It feels like peaches or plums, protruding externally. Abdominal fullness, vomiting, diarrhea, borborygmus, heavy limbs, cold and stiff hands and feet, hypochondriac pain radiating to the lower abdomen. Men suffer from hernia; women suffer from strangury. Body lacks luster, prone to swelling and Jue, unable to lie down. Main symptom: muscle damage. Color is yellow.
Diagnosing Liver accumulation: the pulse is wiry and thin. Pain in both hypochondria, pathogenic Qi moving to the epigastrium, calf cramps, withered and black nails. Improves in spring, worsens in autumn. Color is green.
Diagnosing Kidney accumulation: the pulse is deep and urgent. Suffering from pulling pain between the spine and waist. Appears when hungry, diminishes when full. Disease involves lower back pain, urgency in the lower abdomen, dry mouth, swollen throat, damaged eyes leading to blindness, cold in the tibial bones. Main symptom: Marrow-Jue and forgetfulness. Color is black.
The Fu organs are: Large Intestine, Small Intestine, Stomach, Gallbladder, Bladder, and Sanjiao (Triple Burner). They belong to the Three Yang meridians. The Taiyang meridian facilitates clear Qi; the Yangming meridian discharges turbid Qi; the Shaoyang meridian transforms essence Qi. Like a capital's granary, they primarily manage transport and distribution as their normal function. If the Fu organs lose their normal function, they become obstructed and stagnant. Thus, excess conditions fail to transform, and deficiency conditions fail to distribute. Following the movement of Qi, pain has no fixed location. Upper: obstruction; Lower: distension. Laterally attacking both hypochondria, resembling a lump, easy to shift. Not comparable to Zang organ accumulations.
Joy injures the Heart: spontaneous sweating, cannot walk quickly, cannot stand for long. Thus, the Classics say: Joy scatters Qi. Anger injures the Liver: upper Qi is unbearable, heat waves come and wash away, Heart suffers shortness of breath and inability to breathe. Thus, the Classics say: Anger causes Qi to rise (or strike). Worry injures the Lung: Heart tie becomes tight, Upper Jiao closes, Ying and Wei Qi do not circulate, restless sleep at night. Thus, the Classics say: Worry gathers Qi. Pensive thought injures the Spleen: Qi stays and does not move, accumulation in Zhongwan, inability to eat, abdominal fullness, lethargic limbs. Thus, the Classics say: Thought knots Qi. Sadness injures the Heart: forgetfulness, failure to recognize people, misplacing items, muscle spasms, limb edema. Thus, the Classics say: Sadness accelerates Qi. Fear injures the Kidney: Upper Jiao Qi closes and does not move, Lower Jiao Qi returns but does not dissipate, hesitation and discomfort, retching and aversion in the Heart. Thus, the Classics say: Fear causes Essence to retreat. Shock injures the Gallbladder: Spirit has nowhere to reside, thoughts have no focus, speech is incomplete and rushed. Thus, the Classics say: Shock disorders Qi. Although these seven differ, they originate from one Qi. Zang Qi fails to move, stagnates and generates saliva/phlegm, which gathers with Qi, becoming hard and large like a lump in the heart and abdomen, impossible to spit out or swallow, coming and going, each attack feeling like death, appearing as if possessed by spirits, hindering diet. All are
formulas. Ji (accumulation) is injury and stagnation. Long-standing injury and stagnation, remaining undigested, form Ji. Regarding the Zang and Fu organs,
the Spleen and Stomach are most easily disturbed. Generally, daily alcohol consumption leads to excessive accumulation, difficult to digest, causing vomiting or diarrhea, or requiring purgation (pushing and washing), followed by supporting and nourishing the Spleen and Stomach. Purging should be measured according to the patient's deficiency/excess and the severity of stagnation. If not treated early, it will eventually become Ji, Ju, Zheng, and Jia masses.
So-called Ji includes Ji Qi (Qi accumulation), Ji Rou (Flesh accumulation), Ji Tan (Phlegm accumulation). Also, women with amenorrhea may develop Xue Ji (Blood accumulation). Ji is generated by the Five Zang organs, where Qi accumulates.
Its pain does not leave its region, generated by Yin Qi. Ju is formed by the Six Fu organs, where Qi gathers, named Ju. Its initial onset
has no fixed location, generated by Yang Qi. However, there are also Zheng, Jia, Pi, and Jie, which are variations of Ji and Ju.
They are named based on the cause obtained or diagnosed symptoms. Sometimes hidden or visible,
moving and shifting unpredictably. Pi (partial) is located obliquely in the hypochondrium. Jie (knot)
may arise from worry and thought, or from wind-cold. Whenever Blood and Qi sink and stagnate,
the disease can be cured. If Wei Qi (Defensive Qi) stays in the abdomen, accumulating and not moving,
and Qi stays in the abdomen, accumulating and not moving, fermenting and not finding its proper place, it causes fullness in the limbs, hypochondrium, and stomach.
When Qi accumulates in the chest, it goes upward...
What? Bo Gao said: Accumulation in the upper part
Acupoints are taken below the costal margin, deeply.
One should draw Yang from Yin, taking
points at Juegu. At three cun, the abdominal skin...
One should draw Yang from Yin, taking points
on Yin meridians, taking points on the Back-Shu. Zang organ diseases take Zang-Mu points; Fu organ diseases take Fu-Mu points. Yuan Qi diseases take Fu-Mu points. For tangible bone and tendon diseases, take Zang-Mu points. The disease is neither in Heaven's Yang nor Earth's Yin, but in the abdomen, between the Two Powers, in the realm of human affairs. Thus, take one cun below the costal margin. For Yuan Qi diseases, take the right side; for tendon diseases, take the left side. Thus it is said: For those in the middle, take laterally. This is the principle. Moxibustion uses fire to extract efficacy.
*Rumen Shiqin* discusses: Siming Hou of Xicheng heard his father died by bandits, felt extreme grief, and after crying, felt heart pain increasing daily. After a month, a mass formed.
Encountering a shaman...
Both...
Known.
Feiqi...
Enjoying longevity...
Huashen Wan (Flower God Pills), ninety-plus pills. That night, more than twenty bowel movements, pus and water mixed, dry feces and stasis blood, mixed and discharged. The next day, using dampness-resolving agents,
had the patient take them.
Heart...
Gel...
To...
Not...
Unblocked...
Car...
Lost the location of the stubborn stone.
*Suwen* says: Accumulation, retained fluid, pi-fullness, central fullness, damp accumulation, cholera, vomiting and downward discharge, jia-masses, hard abdominal fullness, all belong to Taiyin Damp Earth, being the Qi of the Spleen and Stomach.
Fullness downward...
Transformation and decline...
Said person...
Often...
Abdomen...
And suddenly gather and scatter without constancy, so the disease does not reach Zheng stage. The Classics say: Blood does not flow and stagnates, so flesh and blood coagulate to form Jia. Heat transfers from the Small Intestine to the Large Intestine, forming Xu Jia (Deficiency Jia). Heat transfers from the Large Intestine to the Small Intestine, meaning two heats contend, causing blood overflow to form Fu Jia (Hidden Jia). Blood is涩 (astringent/stagnant) and not smooth, menstruation stagnates and does not flow, thus called Shan Jia (Hernia Jia). Its shape is the same as Fu Jia. Jia and Shan are transcription errors. The world transmits that cold diseases also have heat, or Yang Qi is knotted,
Fu heat is congested and stagnant, yet hard and does not resolve, the world calls it Cold Zheng-Jia. Or hard pi, abdominal fullness, urgent pain. Cold governs tendon contraction, so urgency governs pain. Extreme cold causes blood coagulation, soft turning hard. Earth transformation controls it, so hard pi and abdominal fullness. Or heat knotted internally, causing abdominal fullness and hard knotting, unbearable pain, all can be mistaken for Cold syndrome. Why not distinguish by pulse and syndrome? All diseases have Yin-Yang and Cold-Heat, which should be examined in detail.
Generally, treating Ji, one may attack it with what it dislikes, or lure it with what it likes, making it easier to cure. For example, Pengsha (Borax) and Shuiyin (Mercury) treat Rou Ji (Flesh accumulation); Shenqu (Massa Medicata Fermentata) and Maiya (Hordei Fructus Germinatus) treat Jiu Ji (Alcohol accumulation); Shuizhi (Hirudo) and Mengchong (Ophryoscolex) treat Xue Ji (Blood accumulation); Muxiang (Aucklandiae Radix) and Binglang (Arecae Semen) treat Qi Ji (Qi accumulation); Qianniu (Pharbitidis Semen) and Gansui (Kansui Radix) treat Shui Ji (Water accumulation); Xionghuang (Realgar) and Nifen (Calomel) treat Xian Ji (Saliva/Phlegm accumulation); Mengshi (Lepidolite) and Badou (Crotonis Fructus) treat Shi Ji (Food accumulation). Each follows its category. If using a large group of medicines, dispersing their force makes efficacy difficult to achieve and causes harm instead.
It is like hunting without knowing where the rabbit is, spreading nets over the wilderness, hoping to catch one person; the method is also erroneous. One must clearly recognize it is Ji or Ju, then increase or decrease medications. Otherwise, there will be harm. *Guang Wuxing Ji* records: In the Yonghui era, a monk named Weize suffered from Ye (dysphagia) and could not eat. He told his disciples: After I die, open my chest and see what is inside. He spoke and died. The disciples indeed opened his chest and found an object shaped like a fish, with two heads, covered in fleshy scales. The disciples put it in a vessel, and it jumped incessantly. Playfully putting various flavors in, they all dissolved. It was mid-summer, blue grass was abundant, and a monk happened to fill the vessel with blue grass. The worm ran around the vessel, and in a moment turned into water. This is the Five Zheng and Five Ye syndromes. Later generations used blue grass to treat Ye syndrome.