但知解郁顺气，通作实邪论治，不无失矣。兹予辨其三证，庶可无误。盖一曰怒郁，二曰思郁，三曰忧郁。如
怒郁者，方其大怒气逆之时，则实邪在肝，多见气满腹胀，所当平也。及其怒后而逆气已去，惟中气受伤矣。
既无胀满疼痛等证，而或为倦怠，或为少食，此以木邪克土，损在脾矣。是可不知培养而仍加消伐，则所伐者其
谁乎。此怒郁之有先后，亦有虚实，所当辨治者如此。又若思郁者，则惟旷女嫠妇，及灯窗困厄，积疑在怨者皆
有之。思则气结，结于心而伤于脾也。及其既甚，则上连肺胃，而为咳喘，为失血，为膈噎，为呕吐；下连肝肾，
则为带浊，为崩淋，为不月，为劳损。若初病而气结为滞者，宜顺宜开；久病而损及中气者，宜修宜补。然以
情病者，非情不解。其在女子，必得愿遂而后可释，或以怒胜思，亦可暂解。其在男子，使非有能屈能伸，达
观上智者，终不易解也。若病已既成，损伤必甚，而再行消伐，其不明也亦甚矣。又若忧郁病者，则全属大虚，
本无邪实。此多以衣食之累，利害之牵，及悲忧惊恐而致郁者，总皆受郁之类。
盖悲则气消，忧则气沉，必伤脾肺；惊则气乱，恐则气下，必伤肝肾。此其戚戚悠悠，精气但有消索；神志不振，
心脾日以耗伤。凡此之辈，皆阳消证也，尚何实邪。使不知培养真元而再加解散，其与鹭鸶脚上割股者何异，
是不可不详加审察，以济人之危也。（《景岳》）
郁证多缘于思虑不伸，而气先受病，故越鞠、四七始立也。郁之既久，火邪耗血，岂苍术、香附辈能久服乎，
是逍遥、归脾继而设也。然郁证多患于妇人，《内经》所谓二阳之病发心脾，及思想无穷，所愿不得，皆能致病。
为证不一，或发热头痛者有之，喘嗽气乏者有之，经闭不调者有之，狂癫失志者有之，火炎失血者有之，骨蒸劳
瘵者有之， 疽生虫者有之。治法总不离乎逍遥、归脾、左金、降气、乌沉、七气等方，但当参究新久虚实选用，
加减出入可也。（《医通》）（宜参《骨蒸》门和解方。）
华岫云曰∶郁则气滞，其滞或在形躯，或在脏腑，必有不舒之现证。盖气本无形，郁则气聚，聚则似有形而
实无质，如胸膈似阻，心下虚痞，胁胀背胀，脘闷不食，气瘕攻冲，筋脉不舒。医家不察，误认有形之滞，放胆
用破气攻削，迨至愈治愈剧，转方又属呆补，此不死于病，而死于药矣。不知情志之郁，由于隐情曲意不伸，故
气之升降开阖枢机不利，虽《内经》有泄、折、达、发、夺五郁之治，犹虑难获全功。故《疏五过论》有始富后
贫，故贵脱势，总属难治之例。盖郁证全在病者能移情易性，医者构思灵巧，不重在攻补，而在乎用苦泄热而不
损胃，用辛理气而不破气，用滑润濡燥涩而不滋腻气机，用宣通而不揠苗助长，庶几或有幸成。（《临证指南》）
气中（宜参《中风》门、《厥》门）世言气中者，虽不
见于方书，然暴喜伤阳，暴怒伤阴，忧愁不乐，气多厥逆，往往多得此病，便觉涎潮昏塞，牙关紧急。若概作
中风候用药，非止不相当，多致杀人。元 庚午，母氏亲遭此祸，至今饮恨。母氏平时食素，气血羸弱，因先
子捐馆忧恼，忽一日气厥，牙噤涎潮。有一里医便作中风，以大通丸三粒下之，大下数行，一夕而去。予常痛
恨，每见此证，急化苏合香丸四、五粒灌之便醒，然后随其虚实寒热而调治之，无不愈者。经云∶无故而喑，
脉不至，不治自已。谓气暴逆也，气复则已。审如是，虽不服药亦可。（《本事》）
气中证候者，此病多生于骄贵之人，因事激挫忿怒，盛气不得宣泄，逆气上行，忽然仆倒昏迷，不省人事，
牙关紧急，手足拘挛。其状与中风无异，但口内无涎声。此证只是气中，不可妄投取涎发汗等药，而反生他病。
但可与七气汤，分解其气，散其壅结，其气自止。七气汤连进效速，更可与苏合香丸。（《和剂·指南》）
医书论中风，谓治疗多端，当推其所自。若因七情得之，法当调气，不当治风。因六淫得之，亦当先与
调气，后根据所感之证治之。盖以中风者亦多兼气，况富贵汲汲，贫贱戚戚，久思所爱，遽失所重，凡志不遂，气
故逆，岂无中气之说欤。其证乃闭目不语，四肢不收，涎潮昏沉，大略与中风相似。只当治以气药，不可用搜
风及疏泄之剂，盖其证本是气弱，又无客邪所凑，故不可发散导利之也。（《澹寮》）
中气，因七情内伤，气逆为病，痰潮昏塞，牙关紧急，但七气皆能使人中，因怒而中尤多。中气之状，大略
与中风同，风与气亦自难辨，以气药治风则可，以风药治气则不可。才觉中气，急以苏合香丸灌之，候醒，继
以八味顺气散或调气散。中气与中风相似，所以别者，风中身温，气中身冷。既
苏之后，尚有余痰，未尽平复，宜多进四七汤及星香散。若其人本虚，痰气上逆，关格不通，上下不升降，或大
便虚闭，宜用三和丹，诸气皆可用，不独中气。（《要诀》）（按∶《类方》曰∶三和丹，即养正丹、黑锡丹、
来复丹。上三样和匀，每服一钱半，空心米饮、温酒任下。）
中气，此为气逆，与《中风》门东垣所论气虚卒倒证各别。其证身肢冷，无痰涎，即有亦不如中风之多。盖
气滞于内不外达，故身冷。气结于中，故痰不上出。（《医碥》）（按∶《丹溪心法·附录》论痰涎有无，欠
确，仍不录。）
许学士谓气中者亦有，此七情所伤，脉微而数，或浮而紧，缓而迟。必也脉迟浮可治，大数而极者死。（《丹
溪》）
中风、中气何以别之？当辨其脉。若浮盛而弦紧，或浮而洪，斯为风也。脉沉而伏者，为中气。治中气气多
风少，先以苏合香丸，姜汁磨化，擦牙通窍，人事渐苏，然后徐徐灌服。看其虚实，若虚则补，若实则泻，寒则温，
热则清，切其脉理，审病详细，用药主治，无不效矣。（《奇效》）
气中者，气郁而血脉不通畅故伏，多沉伏，多浮缓。其迟浮或沉伏者皆可治，若大数而促者死也。然遇此证，
家人切勿惊惶，宜安静抱扶，待其气复。若侍者躁急忙乱，展转搬动，则病者神愈离而气愈夺，多致莫救。（《会
解》）
有人忽然不省人事，身体软弱，牙关不紧，涎不潮塞，招数医皆言中风，投雄珠丸星附之属，病者转昏。
仆诊其脉皆濡，气闭隔绝，所以脉濡，授以局货木香流气饮，煎熟入麝香少许，两服而痊。（《活人事证方后集》）
（按∶此证盖气中，仍附于此。）
治有男女之别（妇人气疾）人禀天地阴阳之气以生，借血肉以成其形，一气周流于其中以成其神，形神俱备，
乃谓全体。故妇人宜耗其气以调其经，男子宜养其气以全其神。惟气得暖则行，贵乎宣流，调摄非宜，致生多证。
（《大成》）
男属阳，得气易散；女属阴，得气多郁。（按∶《正传》此下曰∶是以男子之气病者常少，女人之气病者常
多。）治男宜调其气以养其血，治女宜调其血以耗其气，此大法也。（《外台》）
治妇人宜以顺气为主，而兼乎散血；治男子宜以养荣为主，而调气次之。斯得气证治法之大要也。（《医鉴》）
人有血气心知之性，而无哀乐喜怒之常。一种妇人，平时任气，易为七情所伤，适月事经年不行，一身百病，
胸臆气填，呕恶全不入食，入食则吐痰涎，或一块如核，窒塞胸喉而痛，或一块如卵，筑触心下而疼，或腹中块
物，动而作痛，攻刺腰背，时发哄热，四肢乏力，脚不能行，小便白浊浮油，带下淋沥，日就瘦弱，全似虚劳。
然而谷虽不入，果子杂物常喜食之，却只是有孕，谚所谓孕妇做得百般病者此也。用药惟以二陈汤加缩砂、桔梗、
姜、枣、乌梅同煎，半夏理气消痰，缩砂安胎顺气，北梗以开胸喉之隔，服之自然安平。若妄以刚剂温胃，胎气
必烦，病无由愈。白浊一节，谨勿燥涩，二陈汤加白茯苓，以下白丸子可也。若夫七情所发，逆气填胸，不惟核膜
上塞咽喉，甚者攻击满闷欲绝，产后尤多有之，故曰产前安胎，产后调气。（男女或有胸喉梅核作恙者，触事勿怒，
饮食勿冷。）（《直指》）
妇女性执多偏，属阴，气易于动，如痞闷胀痛，上凑心胸，或攻筑胁肋，腹中结块，月水不调，或眩晕呕吐，
往来寒热，一切气候，先用加味逍遥散，或苏子降气、沉香降气、四磨、六磨选用。（《医通》）
治气三法（诸药忌宜）一、补气，气虚宜补之，如人参、黄 、羊肉、小麦、糯米之属是也。二、降气
调气，降气者即下气也，虚则气升，故法宜降。其药之轻者，如紫苏子、橘皮、麦门冬、枇杷叶、芦根汁、甘蔗；
其重者，如番降香、郁金、槟榔之属。调者和也，逆则宜和，和则调也，其药如木香、沉水香、白豆蔻、缩砂蜜、
香附、橘皮、乌药之属。三、破气，破者损也，实则宜破，如少壮人暴怒气壅之类，然亦可暂不可久，其药如枳实、
青皮、枳壳、牵牛之属。盖气分之病不出三端，治之之法及所主之药，皆不可混滥者也。误则使病转剧，世多不
察，故表而出之。（《本草经疏》）
诸气，气有余即是火，忌升、闭气、酸敛、滞腻。（同上）
郁，忌酸敛、滞腻、补气、闭气。（同上）
《内经》虽云百病皆生于气，以正气受邪之不一也。今七情伤气，郁结不舒，痞闷壅塞，发为诸病。当详所
起之因，滞于何经，上下部分，脏气之不同，随经用药，有寒热温凉之同异。若枳壳利肺气，多服损胸中至高之气。
青皮泻肝气，多服损真气。与夫木香之行中下焦气（按∶《医通》曰∶能使上焦之气下达，阴火上冲禁用），香
附之快滞气，陈皮之泄逆气，紫苏之散表气，浓朴之泻卫气（《医通》胃气），槟榔之泻至高之气（《医通》能
使浊气下坠，后重有积者宜之）藿香之馨香上行胃气，沉香之升降真气，脑麝之散真气，若此之类，气实所宜。
其中有行散者，有损泄者，其可过剂乎。（《微义》）
砂仁醒脾气而能上升，然后滞气得以下通。白豆蔻能温肺气而使下行，然后阳气得以上达。丁、沉、檀、麝
俱辛热，能散郁气，暴郁者宜用，稍久成火者忌之。禀壮气实，气不
顺而刺痛，当用枳壳、乌药，不已加木香。（《医通》）（节录）
古法，散火之法必先破气，气降则火自降矣。但枳壳、青皮，破滞要药，多服损人真气，虚者慎之。（《入门》）
治气诸例 逆气，在上者须用达之，在中者须用调顺，在下者须用消导。（《医统》）
夫治气之法，惟在适中，气积于中，固宜疏顺，疏导过剂，则又反耗元气，元气走泄，则下虚中满之证生焉。
故曰疏启于中，峻补于下，中满即除，下虚斯实，此之谓也。（《赤水》）
《难经》云∶血主濡之，气主 之。一切气病，用气药不效，少佐芎、归血药，血气流通而愈，乃屡验者。
（《六要》）
气本清，滞而痰凝血瘀，则浊矣。不治其痰血，则气不行。（《医碥》）（按∶调气必先豁痰，本出《直指》，既
见上。）
怒气须用调肝经之药，如青皮、芍药、柴胡，桔梗、枳壳、木香之类。有痰，半夏、白芥子、竹茹、萝卜子。
（《医统》）
性躁多怒之人，肝木必旺，肝旺则乘脾，宜用伐肝之药。然克削太过，肝木未平，而脾土先受其害，脾益虚矣。
（《准绳》）况造物之理，太刚则折，肝气过旺，肝亦自伤，不但脾虚，而肝亦虚矣。所以气病久而肝脾两虚者，
宜调脾和肝，逍遥散出入治之。（《汇补》）
辛温、辛平、辛寒之别。张子和云∶诸痛皆因于气，诸病皆生于气。诚哉斯言。是气也，常则为气，导引血液，
升降三焦，周流四体。变则为火，有升无降，燔灼中外，以致
血液稽留，为痰为积，充乎脏腑，溢乎经络，胶乎咽膈，为呕咳，为痞塞，为胀满，为疼痛之所由也。《局方》
不分新久，类用香辛燥热之药以治之，直乎丹溪先生之所谓也。今予所集不然，分而为三∶曰辛温，曰辛平，曰辛
寒。使后之人，凡遇气动痛作之时，即以辛温以散之，稍久即以辛平以和之，辛寒以折之，如此则邪易退正易复
而病安，庶乎不为以火济火，病根愈深，真气愈耗，而死期逼矣。然于风动痛作之初，非辛温消散不可，必须
详其所起之因，触动何脏之火，于辛温药中，加以苦寒之药尤佳。如喜动心火加黄连，怒动肝火加柴胡，悲动肺
火加黄芩，恐动肾火加黄柏，思动脾火加芍药之类是也。夫病源属火，而辛温之药止能开郁行气、豁痰消积而已，
加以苦寒之药，方能降火而去其病根矣。或曰∶诸痛皆因于气，治例固宜如此，而诸病皆主于气，治法当何如哉？
予曰∶于上三类方中，观其所出之证，审其所用之药，分火分痰分积而施治之，是其法也。（《丹溪附余》）
补法利害 气无补法，世俗之言也。以气之为病，痞闷壅塞，似难于补，恐增病势。不思正气虚者不能运
行，邪滞所着而不出，所以为病。经曰∶壮者气行则愈，怯者着而成病。苟或气怯不用补法，气何由行。（《格
致余论》）
只知道疏解郁结、顺调气机，一概当作实邪来论治，这难免会有失误。现在我辨析这三种证候，或许可以避免错误。大概分为：一叫怒郁，二叫思郁，三叫忧郁。
至于怒郁，在大怒导致气机上逆的时候，实邪停留在肝经，多见气满腹胀，应当予以平抑。等到怒气发泄后，逆气已经消散，只有中焦脾胃之气受到损伤。此时既然没有胀满疼痛等症状，却出现倦怠乏力或食欲不振，这是因为肝木之邪克制脾土，损伤在于脾脏。这时候如果不知道培补正气而仍然使用消导攻伐的药物，那么被攻伐的又是谁呢？这就是怒郁有先后之分，也有虚实之别，治疗时应当这样辨别。
又如思郁，多见于寡妇独居女子，以及读书人困顿潦倒、心中积疑含怨的人。思虑过度会导致气机结滞，结于心而伤及脾脏。如果病情严重，向上牵连肺胃，就会出现咳嗽气喘、咯血吐血、噎膈、呕吐；向下牵连肝肾，就会出现白带浑浊、崩漏淋沥、月经闭止、虚劳损伤。如果在初病阶段，因气结而导致气滞，适宜用顺气开郁的方法；如果久病损伤了中气，适宜用修补补益的方法。然而，因为情志致病，非情志疏导不能解除。对于女子，必须心愿达成才能释怀，或者通过发怒来克服思虑（怒胜思），也可以暂时缓解。对于男子，如果不是那种能屈能伸、豁达乐观的高明之人，终究难以解开。如果病已经形成，损伤必然严重，如果再行消导攻伐，那真是非常不明智了。
又如忧郁病，则完全属于大虚之证，本来就没有实邪。这大多是由于衣食的拖累、利害的牵绊，以及悲伤忧愁惊恐等情绪导致的气郁，总归都属于受郁的一类。
大概悲伤会使气消耗，忧愁会使气下沉，必定损伤脾肺；惊骇会使气紊乱，恐惧会使气下陷，必定损伤肝肾。这些人神情凄惨悠长，精气只有消耗索灭；神志不振，心脾每日都在耗伤。凡是这类情况，都是阳气消退的证候，哪里还有什么实邪？如果不知道培养真元元气而再加以解散发散，这与在鹭鸶脚上割肉有什么区别呢？这是不可不详细审察，以救助人们于危难之中的。（出自《景岳全书》）
郁证多由于思虑不得伸展，导致气先受病，所以越鞠丸、四七汤才创立出来。郁结时间久了，火邪耗伤血液，难道苍术、香附这类药物能长期服用吗？因此逍遥散、归脾汤继而设立。然而郁证多在妇人身上患病，《内经》所说的“二阳之病发心脾”，以及思想无穷、所愿不得，都能导致疾病。症状表现不一，有的发热头痛，有的喘嗽气短，有的经闭不调，有的狂癫失志，有的火炎咯血，有的骨蒸劳瘵，有的疽生虫蚀。治疗方法总离不开逍遥散、归脾汤、左金丸、降气汤、乌沉汤、七气汤等方剂，但应当参考病程新久、虚实情况进行选用，加减变化即可。（出自《医宗必读》）（宜参考《骨蒸》门的和解方。）
华岫云说：郁结则气机阻滞，其阻滞或在形体躯干，或在脏腑，一定有不舒的症状表现。气本来是无形体的，郁结则气聚，聚则似乎有形而实际上无实质，如胸膈似有阻塞，心下虚痞，胁肋背部胀满，脘腹闷塞不想进食，气瘕攻冲，筋脉不舒展。医生不加考察，误认为是有形的积滞，大胆使用破气攻削的药物，等到越治越重，转换处方又变成呆板的补益，这不是死于疾病，而是死于药物啊。不懂得情志之郁，是由于隐曲之情意不得伸展，所以气的升降开阖枢机不利，虽然《内经》有泄、折、达、发、夺五种郁证的治法，仍担心难以获得完全的效果。所以《疏五过论》提到开始富贵后来贫穷，开始尊贵后来失势，总属于难治的例子。大概郁证全在于病人能移情易性，医生构思灵巧，不在于重在攻补，而在于使用苦寒泄热而不损伤胃气，使用辛温理气而不破气，使用滑润濡燥涩而不滋腻气机，使用宣通而不拔苗助长，这样或许能有幸成功。（出自《临证指南医案》）
气中症（宜参考《中风》门、《厥》门）世人所说的气中症，虽然在方书里不常见，但是暴喜伤阳，暴怒伤阴，忧愁不乐，气多厥逆，往往容易得这个病，便觉得涎沫上潮、昏塞牙关。如果一概按照中风候用药，不仅不对症，还多致人死亡。我庚午年，母亲亲身遭遇此祸，至今饮恨。母亲平时吃素，气血羸弱，因为父亲去世忧恼，忽然有一天气厥，牙关紧闭、涎沫上潮。有一位乡医便当作中风，用大通丸三粒泻下，大泻数次，一夜就去世了。我常常痛恨，每次见到这个证候，急忙化开苏合香丸四五粒灌服就能苏醒，然后根据其虚实寒热进行调治，没有不痊愈的。经文说：无故失音，脉搏摸不到，不治也会自愈。说的是气突然逆乱，气恢复就好了。确实像这样，即使不服药也可以。（出自《本事方》）
气中的证候，这个病多生于骄贵之人，因为事情激挫忿怒，盛气无法宣泄，逆气上行，忽然仆倒昏迷，不省人事，牙关紧急，手足拘挛。其状与中风无异，只是口内没有痰声。这个证候只是气中，不可妄投取涎发汗等药，反而生出其他疾病。只可与七气汤，分解其气，散其壅结，气自然停止。七气汤连续服用见效快，更可与苏合香丸。（出自《和剂局方·指南总论》）
医书论述中风，谓治疗方法多样，应当推究其本源。如果是因七情引起的，法当调气，不当治风。如果是因六淫引起的，也应当先给予调气，然后根据所感之证进行治疗。大概中风也多兼夹气病，何况富贵者汲汲营营，贫贱者戚戚忧愁，长久思念所爱，突然失去所重，凡是志向不遂，气机逆乱，难道没有中气的说法吗？其症状乃闭目不语，四肢不收，涎沫上潮昏沉，大致与中风相似。只应当用气药治疗，不可用搜风及疏泄的药剂，因为这个证候本是气弱，又没有外邪侵袭，所以不可发散导利。（出自《澹寮方》）
中气，因七情内伤，气逆为病，痰涎上潮昏塞，牙关紧急，但七情都能使人中气，因愤怒而中气的尤其多。中气的状况，大致与中风相同，风与气也难以辨别，用气药治风则可以，用风药治气则不可以。刚觉察到中气，急忙用苏合香丸灌服，等苏醒后，继以八味顺气散或调气散。中气与中风相似，区别在于，风中身温，气中身冷。苏醒之后，尚有余痰未尽平复，宜多进四七汤及星香散。如果其人本虚，痰气上逆，关格不通，上下不升降，或大便虚闭，宜用三和丹，诸气病皆可用，不独中气。（出自《医学入门·要诀》）（按：《类方》说：三和丹，即养正丹、黑锡丹、来复丹。将以上三种混合均匀，每服一钱半，空腹米饮或温酒任下。）
中气，此为气逆，与《中风》门李东垣所论的气虚卒倒证各别。其症状身肢冷，无痰涎，即使有也不如中风的多。大概气滞于内不外达，所以身冷。气结于中，所以痰不上出。（出自《医碥》）（按：《丹溪心法·附录》论痰涎有无，欠确切，故不收录。）
许学士说气中症也是有的，这是七情所伤，脉微而数，或浮而紧，缓而迟。必须脉迟浮可治，脉大数而极者死。（出自《丹溪心法》）
中风、中气如何辨别？应当辨别其脉象。如果脉浮盛而弦紧，或浮而洪，这是风证。脉沉而伏的，是中气证。治疗中气证多风少气，先用苏合香丸，姜汁磨化，擦牙通窍，人事逐渐苏醒，然后徐徐灌服。看其虚实，若虚则补，若实则泻，寒则温，热则清，切其脉理，审病详细，用药主治，无不效验。（出自《奇效良方》）
气中症，气郁而血脉不通畅故脉伏，多沉伏，多浮缓。其迟浮或沉伏者皆可治，若大数而促者死。然而遇到此证，家人切勿惊慌，宜安静抱扶，等待其气恢复。如果侍者躁急忙乱，辗转搬动，则病人神愈离而气愈夺，多致无法救治。（出自《伤寒会解》）
有人忽然不省人事，身体软弱，牙关不紧，涎不潮塞，招来的医生都说中风，投用雄黄朱砂丸、南星附子之类，病人转昏。我诊其脉皆濡，气闭隔绝，所以脉濡，授以局货木香流气饮，煎熟入麝香少许，两服而痊愈。（出自《活人事证方后集》）（按：此证大概是气中，仍附于此。）
治疗有男女之别（妇人气疾）人禀受天地阴阳之气以生存，借血肉以成其形体，一气周流其中以成就其神，形神俱备，才称为全体。所以妇人宜耗其气以调其经，男子宜养其气以全其神。只有气得到温暖才能运行，贵在宣通流畅，调摄如果不适宜，导致产生多种证候。（出自《针灸大成》）
男属阳，得气易散；女属阴，得气多郁。（按：《正传》在此之下说：所以男子的气病常少，女人的气病常多。）治疗男子宜调其气以养其血，治疗女子宜调其血以耗其气，这是大法。（出自《外台秘要》注引）
治疗妇人宜以顺气为主，而兼乎散血；治疗男子宜以养荣为主，而调气次之。这就得到了气证治法的大要。（出自《古今医鉴》）
人有血气心知之性，而没有哀乐喜怒的常态。有一种妇人，平时任性，易为七情所伤，适逢月经多年不行，一身百病，胸臆气填，呕恶全不入食，入食则吐痰涎，或有一块如核，窒塞胸喉而痛，或有一块如卵，筑触心下而疼，或腹中有块物，动而作痛，攻刺腰背，时常发作烘热，四肢乏力，脚不能行，小便白浊浮油，带下淋沥，日渐瘦弱，全似虚劳。然而谷米虽不入，果子杂物常喜欢食用，却只是怀孕，谚语所谓孕妇做得百般病者就是这个意思。用药惟以二陈汤加缩砂仁、桔梗、生姜、大枣、乌梅同煎，半夏理气消痰，缩砂仁安胎顺气，北桔梗以开胸喉之隔，服之自然安平。如果妄用刚剂温胃，胎气必烦，病无由愈。白浊一节，谨勿燥涩，二陈汤加白茯苓，以下白丸子也可。至于七情所发，逆气填胸，不惟核膜上塞咽喉，甚者攻击满闷欲绝，产后尤多有之，所以说产前安胎，产后调气。（男女或有胸喉梅核作恙者，触事勿怒，饮食勿冷。）（出自《直指方》）
妇人性执多偏，属阴，气易于动，如痞闷胀痛，上凑心胸，或攻筑胁肋，腹中结块，月水不调，或眩晕呕吐，往来寒热，一切气候，先用加味逍遥散，或苏子降气、沉香降气、四磨、六磨选用。（出自《医宗必读》）
治气三法（诸药忌宜）一、补气，气虚宜补之，如人参、黄芪、羊肉、小麦、糯米之类是也。二、降气调气，降气者即下气也，虚则气升，故法宜降。其药之轻者，如紫苏子、橘皮、麦门冬、枇杷叶、芦根汁、甘蔗；其重者，如番降香、郁金、槟榔之类。调者和也，逆则宜和，和则调也，其药如木香、沉水香、白豆蔻、缩砂蜜、香附、橘皮、乌药之类。三、破气，破者损也，实则宜破，如少壮人暴怒气壅之类，然亦可暂不可久，其药如枳实、青皮、枳壳、牵牛之类。大概气分之病不出这三端，治之之法及所主之药，都不可混滥。误用则使病转剧，世人多不察觉，所以表而出之。（出自《本草经疏》）
诸气，气有余即是火，忌升提、闭气、酸敛、滞腻。（同上）
郁，忌酸敛、滞腻、补气、闭气。（同上）
《内经》虽然云百病皆生于气，是因为正气受邪的不同。如今七情伤气，郁结不舒，痞闷壅塞，发为诸病。应当详查所起之因，滞于何经，上下部分，脏气之不同，随经用药，有寒热温凉之同异。如果枳壳利肺气，多服损胸中至高之气。青皮泻肝气，多服损真气。以及木香之行中下焦气（按：《医宗必读》说：能使上焦之气下达，阴火上冲禁用），香附之快滞气，陈皮之泄逆气，紫苏之散表气，厚朴之泻卫气（《医宗必读》指胃气），槟榔之泻至高之气（《医宗必读》说能使浊气下坠，后重有积者宜之），藿香之馨香上行胃气，沉香之升降真气，脑麝之散真气，若此之类，是气实证所适宜的。其中有行散的，有损泄的，岂可过量服用呢？（出自《本草微义》）
砂仁醒脾气而能上升，然后滞气得以下通。白豆蔻能温肺气而使下行，然后阳气得以上达。丁香、沉香、檀香、麝香俱辛热，能散郁气，暴郁者宜用，稍久成火者忌之。禀赋壮实气实，气不顺而刺痛，当用枳壳、乌药，不已加木香。（出自《医宗必读》）（节录）
古法，散火之法必先破气，气降则火自降矣。但枳壳、青皮，破滞要药，多服损人真气，虚者慎之。（出自《医学入门》）
治气诸例 逆气，在上者须用达之，在中者须用调顺，在下者须用消导。（出自《医统》）
夫治气之法，惟在适中，气积于中，固宜疏顺，疏导过剂，则又反耗元气，元气走泄，则下虚中满之证生焉。所以说疏启于中，峻补于下，中满即除，下虚斯实，说的就是这个道理。（出自《赤水玄珠》）
《难经》云：血主濡之，气主煦之。一切气病，用气药不效，少佐川芎、当归血药，血气流通而愈，乃屡验者。（出自《景岳全书·六要》）
气本清，滞而痰凝血瘀，则浊矣。不治其痰血，则气不行。（出自《医碥》）（按：调气必先豁痰，本出《直指方》，既见上。）
怒气须用调肝经之药，如青皮、芍药、柴胡，桔梗、枳壳、木香之类。有痰，半夏、白芥子、竹茹、萝卜子。（出自《医统》）
性躁多怒之人，肝木必旺，肝旺则乘脾，宜用伐肝之药。然而克削太过，肝木未平，而脾土先受其害，脾益虚矣。（出自《医学准绳六要》）况且造化的道理，太刚则折，肝气过旺，肝亦自伤，不但脾虚，而肝亦虚矣。所以气病久而肝脾两虚者，宜调脾和肝，逍遥散出入治之。（出自《杂病汇补》）
辛温、辛平、辛寒之别。张子和说：诸痛皆因于气，诸病皆生于气。诚哉斯言。这气，平常则为气，引导血液，升降三焦，周流四体。变则为火，有升无降，燔灼内外，以致血液稽留，为痰为积，充乎脏腑，溢乎经络，胶乎咽膈，为呕咳，为痞塞，为胀满，为疼痛之所由也。《局方》不分新久，类用香辛燥热之药以治之，直乎丹溪先生所批评的那样。如今我所集的并非如此，分而为三：曰辛温，曰辛平，曰辛寒。使后人，凡遇气动痛作之时，即以辛温以散之，稍久即以辛平以和之，辛寒以折之，如此则邪易退正易复而病安，庶乎不为以火济火，病根愈深，真气愈耗，而死期逼矣。然而在风动痛作之初，非辛温消散不可，必须详其所起之因，触动何脏之火，于辛温药中，加以苦寒之药尤佳。如喜动心火加黄连，怒动肝火加柴胡，悲动肺火加黄芩，恐动肾火加黄柏，思动脾火加芍药之类是也。夫病源属火，而辛温之药止能开郁行气、豁痰消积而已，加以苦寒之药，方能降火而去其病根矣。或问：诸痛皆因于气，治例固宜如此，而诸病皆主于气，治法当何如哉？我说：于上三类方中，观其所出之证，审其所用之药，分火分痰分积而施治之，是其法也。（出自《丹溪心法附余》）
补法利害 气无补法，世俗之言也。以气之为病，痞闷壅塞，似难于补，恐增病势。不思正气虚者不能运行，邪滞所着而不出，所以为病。经曰：壮者气行则愈，怯者着而成病。苟或气怯不用补法，气何由行。（出自《格致余论》）
Only knowing how to resolve depression and regulate qi, and treating all cases as excess pathogens, inevitably leads to errors. Here I differentiate these three syndromes, so that mistakes may be avoided. Generally, they are classified as: one is anger-depression (Nü Yu), two is thought-depression (Si Yu), and three is sorrow-depression (You Yu).
As for anger-depression (Nü Yu), during the time of great anger causing qi rebellion, an excess pathogen resides in the Liver, often manifesting as abdominal fullness and distension; it should be pacified. After the anger subsides and the rebellious qi has dissipated, only the Middle Qi (Spleen/Stomach energy) is injured. Since there are no symptoms such as distension or pain, but rather fatigue or poor appetite, this is due to Wood pathogen overacting on Earth, with damage to the Spleen. At this point, if one does not know to nourish and tonify, but instead continues to use draining and attacking methods, what is being attacked? This illustrates that anger-depression has early and late stages, and deficiency and excess patterns, which must be differentiated and treated accordingly.
Regarding thought-depression (Si Yu), it occurs in widows living alone, scholars in distress, and those harboring accumulated suspicion and resentment. Excessive thinking causes qi stagnation, knotting in the Heart and injuring the Spleen. If severe, it connects upward to the Lung and Stomach, causing cough and asthma, hemoptysis, dysphagia, and vomiting; downward to the Kidney and Liver, causing leukorrhea and turbidity, metrorrhagia and metrostaxis, amenorrhea, and consumptive disease. In the initial stage, where qi knotting causes stagnation, smoothing and opening methods are appropriate; in chronic stages where Middle Qi is damaged, repair and tonification are appropriate. However, diseases caused by emotions cannot be resolved without emotional relief. For women, wishes must be fulfilled for relief, or anger overcoming thought (Wood overacting on Earth to break Earth stagnation) can provide temporary relief. For men, unless they are adaptable and philosophically open-minded, resolution is difficult. Once the disease is established and damage is severe, using draining and attacking methods again is extremely unwise.
Regarding sorrow-depression (You Yu), it belongs entirely to severe deficiency, with no original excess pathogen. It is mostly caused by burdens of food and clothing, entanglements of profit and loss, and sadness, worry, fright, and fear leading to depression. All belong to the category of receiving depression.
Generally, sadness consumes qi, and worry sinks qi, inevitably injuring the Spleen and Lung; fright disorders qi, and fear causes qi to descend, inevitably injuring the Liver and Kidney. These individuals appear despondent and lingering, their essence and spirit only diminishing; their mental state is depressed, and the Heart and Spleen are consumed daily. All such cases are signs of Yang decline, where could there be excess pathogens? If one does not know to cultivate the True Yuan (Primordial Qi) but instead uses dispersing and resolving methods, what is the difference from cutting flesh off a heron's legs? One must carefully examine this to save people from danger. (From *Jingyue Quanshu*)
Depression syndromes often arise from unexpressed thoughts, causing the Qi to be diseased first, hence the establishment of Yueju Wan and Siqi Tang. When depression persists, Fire pathogen consumes Blood; can herbs like Atractylodis Rhizoma (Cangzhu) and Cyperi Rhizoma (Xiangfu) be taken long-term? Therefore, Xiaoyao San and Guipi Tang were subsequently established. However, depression syndromes often affect women. As stated in *Neijing*: "Diseases of the Two Yangs originate in the Heart and Spleen," and endless thoughts with unfulfilled desires can cause disease. Manifestations vary: some have fever and headache, some have cough and shortness of breath, some have amenorrhea and irregular menstruation, some have mania and insanity, some have Fire flare-ups with bleeding, some have bone-steaming consumption, some have ulcers with parasites. Treatment generally relies on Xiaoyao San, Guipi Tang, Zuojin Wan, Jiangqi Tang, Wuchen Tang, and Siqi Tang, but selection should be based on new vs. old duration and deficiency/excess, with modifications. (From *Yitong*) (Refer to Harmonizing formulas in the Bone-Steaming section.)
Hua Xiuyun said: Depression causes Qi stagnation, which may be in the body frame or in the Zang-Fu organs, always presenting with discomfort. Qi is originally formless; when depressed, Qi gathers, appearing solid but lacking substance, such as chest oppression, epigastric vacuous fullness, hypochondriac and back distension, epigastric stuffiness with anorexia, Qi masses attacking, and tendon vessel stiffness. Physicians failing to observe this mistake it for tangible stagnation, boldly using Qi-breaking and attacking drugs, leading to worsening conditions, then switching to rigid tonics. This results in death from medicine, not disease. They do not understand that emotional depression stems from hidden feelings not being expressed, causing the pivot mechanism of Qi ascending/descending and opening/closing to malfunction. Although *Neijing* mentions five treatments for Five Depressions (draining, breaking, reaching, dispersing, reducing), complete success is hard to achieve. Thus, *Shuwuguan Lun* states that starting rich and becoming poor, or starting noble and losing power, are examples of difficult-to-treat cases. Depression treatment relies on the patient changing their temperament and the physician's ingenuity, focusing not on attacking or tonifying, but on using bitter-cold to clear Heat without damaging Stomach Qi, pungent-warm to regulate Qi without breaking it, slippery/moistening to dry astringency without clogging Qi mechanism, and promoting circulation without hastening growth. Only then might success be achieved. (From *Linzheng Zhinan Yitan*)
Qi Zhong (refer to Stroke section, Jue section): The term "Qi Zhong" is rarely seen in medical texts, but sudden joy injures Yang, sudden anger injures Yin, and sorrow/unhappiness causes Qi rebellion and syncope. Patients often suffer from salivary flooding, coma, and locked jaw. If treated generally as Stroke, it is inappropriate and often fatal. In the Gengwu year, my mother suffered this tragedy. She usually ate vegetarian food and had weak Qi and Blood. Due to grief over my father's death, she suddenly experienced Qi syncope with locked jaw and salivary flooding. A local doctor treated it as Stroke and administered three pills of Datong Wan to purge. After several purgative actions, she passed away that night. I deeply regret this. Whenever I see this syndrome, I urgently dissolve four or five pills of Suhexiang Wan and administer them, after which the patient wakes up. Then, I treat according to deficiency/excess and cold/heat, achieving cure. The Classic says: "Hoarseness without cause, pulse absent, will heal spontaneously." This refers to sudden Qi rebellion; once Qi recovers, it heals. Indeed, medication may not even be necessary. (From *Benshi Fang*)
Syndromes of Qi Zhong: This disease often affects privileged people who are provoked into anger, unable to vent their盛气 (full Qi), causing rebellious Qi to ascend, leading to sudden collapse, coma, unconsciousness, locked jaw, and limb spasms. The presentation is identical to Stroke, except there is no phlegm sound in the mouth. This is merely Qi Zhong; do not recklessly administer phlegm-resolving or sweating drugs, lest other diseases arise. Use Siqi Tang to decompose Qi and scatter congestion; Qi will stop. Siqi Tang works quickly if taken continuously; Suhexiang Wan can also be used. (From *Heji Juzheng Zhinan*)
Medical texts discuss Stroke, noting diverse treatments, but one must trace the origin. If caused by Seven Emotions, the method is to regulate Qi, not treat Wind. If caused by Six Evils, first regulate Qi, then treat based on the specific pathogen. Stroke often involves Qi complications. Moreover, the wealthy are anxious, the poor are worried, long-held loves are lost, and unfulfilled ambitions cause Qi rebellion. Is there no concept of Qi Zhong? Symptoms include closed eyes, silence, flaccid limbs, salivary flooding, and drowsiness, largely similar to Stroke. Treat only with Qi-regulating drugs, avoiding wind-searching and draining agents, as the root is Qi weakness without external pathogens, so dispersing and guiding out is contraindicated. (From *Danliao Fang*)
Zhong Qi (Middle Qi obstruction/strike): Caused by internal injury from Seven Emotions, Qi rebellion, salivary flooding, coma, and locked jaw. All Seven Emotions can cause Zhong Qi, especially Anger. The presentation is roughly the same as Stroke, making Wind and Qi hard to distinguish. Treating Wind with Qi drugs is acceptable; treating Qi with Wind drugs is not. Upon suspecting Zhong Qi, immediately administer Suhexiang Wan. After waking, follow with Bawei Shunqi San or Tiaoqi San. Differentiation from Stroke: Wind strike presents with warm body; Qi strike presents with cold body. After revival, if residual phlegm remains, administer Sizhi Tang and Xingxiang San. If the person is inherently deficient with Phlegm-Qi rebellion, Guan Ge blockage, non-ascending/descending Qi, or false constipation, use Sanhe Dan. Sanhe Dan applies to all Qi diseases, not just Zhong Qi. (From *Yijue*) (Note: *Leifang* states Sanhe Dan consists of Yangzheng Dan, Heixi Dan, and Laifu Dan mixed equally, 1.5 qian per dose, taken with rice water or warm wine on an empty stomach.)
Zhong Qi refers to Qi rebellion, distinct from Li Dongyuan's discussion of Qi deficiency sudden collapse in the Stroke section. Symptoms include cold limbs and body, absence of phlegm (or less than in Stroke). Qi stagnates internally and fails to reach the exterior, hence cold body. Qi knots in the middle, hence phlegm does not emerge. (From *Yiqi*) (Note: *Danxi Xinfa Appendix* on presence/absence of phlegm is inaccurate, thus omitted.)
Xu Xueshi stated that Qi Zhong exists, caused by Seven Emotions. Pulse may be faint and rapid, floating and tight, or slow and delayed. Slow-floating pulse is treatable; large-rapid and extreme pulse indicates death. (From *Danxi Xinfa*)
How to differentiate Stroke and Qi Zhong? Differentiate by pulse. Floating, vigorous, wiry-tight, or floating-hong pulses indicate Wind. Deep and hidden pulses indicate Qi Zhong. Qi Zhong often has more Qi pathology and less Wind. First use Suhexiang Wan dissolved in ginger juice to rub teeth and open orifices until consciousness returns, then slowly administer oral medication. Assess deficiency/excess: tonify deficiency, drain excess, warm cold, clear heat. Carefully examine pulse and pathology; treatment will be effective. (From *Qixiao Liangfang*)
In Qi Zhong, Qi depression causes blood vessels to be unsmooth, resulting in hidden pulse, often deep-hidden or floating-slow. Slow-floating or deep-hidden pulses are treatable; large-rapid and choppy pulses indicate death. Upon encountering this, family members must not panic. Keep calm, hold/support the patient, and wait for Qi recovery. If attendants are frantic and move the patient excessively, the Spirit departs further and Qi is depleted, often leading to untreatable conditions. (From *Shanghan Huijie*)
A person suddenly loses consciousness, body is flaccid, jaw is not locked, no salivary flooding. Doctors diagnose Stroke and administer Xionzhu Wan (Realgar-Cinnabar Pill) or Nanxing Fuzi type drugs, causing deeper coma. My pulse diagnosis revealed soggy (Ru) pulse, indicating Qi closure and isolation. I prescribed Juhuo Muxiang Liuqi Yin, boiled with a little Moschus (Shexiang). Two doses resulted in recovery. (From *Huoshiren Zheng Fang Houji*) (Note: This case is likely Qi Zhong, attached here.)
Treatment differs by gender (Women's Qi Disorders): Humans are born from Heaven and Earth Yin-Yang Qi, formed by flesh and blood, with Qi circulating to form Spirit. Form and Spirit together constitute the whole. Women should dissipate Qi to regulate menstruation; men should nourish Qi to preserve Spirit. Qi moves when warm and requires free flow. Improper care leads to various disorders. (From *Zhenjiu Dacheng*)
Men belong to Yang, Qi scatters easily; Women belong to Yin, Qi tends to depress. (Note: *Zhengchuan* adds: Thus, men's Qi diseases are rare, women's are common.) Treat men by regulating Qi to nourish Blood; treat women by regulating Blood to dissipate Qi. This is the general principle. (From *Waitai Miyao*)
Treat women primarily by smoothing Qi and secondarily by dispersing Blood; treat men primarily by nourishing Ying (Nutritive) Qi and secondarily by regulating Qi. This captures the essentials of treating Qi disorders. (From *Gujin Yijian*)
Humans have nature of Qi, Blood, and Mind, but lack constant joy/sorrow/anger. Some women are willful and easily injured by Seven Emotions. If menstruation stops for years, myriad diseases arise: chest Qi filling, nausea/vomiting, inability to eat, vomiting phlegm upon eating, or a mass like a nut obstructing throat/chest with pain, or a mass like an egg hitting the epigastrium with pain, or abdominal masses moving with pain radiating to waist/back, hot flashes, limb weakness, inability to walk, white turbid urine with oil film, dripping leukorrhea, wasting away resembling consumptive disease. Yet, although grains are rejected, fruits/miscellaneous foods are desired. This is pregnancy. As the proverb says, pregnant women can simulate any disease. Medication: Erchen Tang plus Sha Ren (Amomi Fructus Rotundus), Jie Geng (Platycodonis Radix), Ginger, Jujube, Wu Mei (Mume Fructus). Banxia regulates Qi and resolves phlegm; Sha Ren calms fetus and smooths Qi; Jie Geng opens chest/throat obstruction. Natural peace ensues. Do not recklessly use harsh warming agents for Stomach, lest fetal Qi become agitated and illness persist. For white turbidity, avoid drying/astringing; use Erchen Tang plus Baifuling (Poria), or Xiabai Wan. Regarding Seven Emotions causing Qi rebellion filling chest, obstructing throat with nut-like sensation, or severe fullness/oppression (common postpartum): Prenatal treatment focuses on calming fetus; postnatal on regulating Qi. (For both sexes with plum-pit Qi in throat/chest: avoid anger triggers, avoid cold diet.) (From *Zhizhi Fang*)
Women are stubborn and biased, belonging to Yin, with Qi prone to movement. Symptoms like stuffiness, distension, pain rushing to heart/chest, attacking hypochondrium, abdominal masses, irregular menstruation, vertigo, vomiting, alternating chills/fever: initially use Jiawei Xiaoyao San, or Suzi Jiangqi, Chenxiang Jiangqi, Simo, Limo formulas selected appropriately. (From *Yitong*)
Three Methods for Treating Qi (Contraindications of Herbs):
1. Tonifying Qi: For Qi deficiency, use Ginseng Radix et Rhizoma (Renshen), Astragali Radix (Huangqi), mutton, wheat, glutinous rice.
2. Descending and Regulating Qi: Descending Qi (Xi Qi) is needed when Qi rises due to deficiency. Light herbs: Perillae Fructus (Zisuzi), Citri Reticulatae Pericarpium (Chenpi), Ophiopogonis Radix (Maidong), Loquat Leaf (Pipaye), Reed Rhizome Juice (Lugen), Sugarcane. Heavy herbs: Aquilariae Lignum Resinatum (Fanjxiang), Curcumae Radix (Yujin), Arecae Semen (Binglang). Regulating Qi implies harmonizing; for rebellion, harmonize to regulate. Herbs: Aromaticus Rhizoma (Muxiang), Aquilariae Lignum (Chenxiang), Cardamomi Fructus (Baishadoukou), Amomi Fructus (Suosha), Cyperi Rhizoma (Xiangfu), Citri Reticulatae Pericarpium (Chenpi), Linderae Radix (Wuyao).
3. Breaking Qi: Breaking implies damaging; suitable for excess, e.g., sudden Qi congestion in young/strong persons due to anger. Temporary use only, not long-term. Herbs: Aurantii Fructus Immaturus (Zhishi), Citri Reticulatae Pericarpium Viride (Qingpi), Aurantii Fructus (Zhiqiao), Pharbitidis Semen (Qianniu). Qi diseases fall into these three categories; methods and herbs must not be confused. Misuse worsens disease. (From *Bencao Jing Shulou*)
All Qi disorders: Excess Qi becomes Fire. Contraindicate ascending, Qi-closing, sour-astringent, and cloying/greasy herbs. (Same source)
Depression: Contraindicate sour-astringent, cloying/greasy, Qi-tonifying, and Qi-closing herbs. (Same source)
*Neijing* states all diseases arise from Qi, due to varying impacts on righteous Qi. Now, Seven Emotions injure Qi, causing depression, stuffiness, and blockage, leading to various diseases. Investigate the cause, meridian involved, upper/lower parts, and Zang-Fu differences. Prescribe according to meridians, considering Cold/Heat/Warm/Cool. Zhiqiao benefits Lung Qi but damages high Chest Qi if overdosed. Qingpi drains Liver Qi but damages True Qi if overdosed. Muxiang moves Middle/Lower Jiao Qi (*Yitong* notes: reaches Upper Jiao, contraindicated for Yin Fire rising). Xiangfu relieves stagnation. Chenpi drains rebellious Qi. Zisu disperses Exterior Qi. Houpo drains Wei Qi (*Yitong* specifies Stomach Qi). Binglang drains high Qi (*Yitong* notes: descends turbid Qi, suitable for tenesmus/accumulation). Huoxiang ascends Stomach Qi via fragrance. Chenxiang raises/lowers True Qi. Naoxuan (Camphor) and Shexiang (Moschus) disperse True Qi. These are suitable for Qi excess. Some disperse, some drain; overdose is dangerous. (From *Bencao Weiyi*)
Sha Ren awakens Spleen Qi and ascends, allowing stagnant Qi to descend. Baishadoukou warms Lung Qi and descends, allowing Yang Qi to ascend. Ding (Eugenol), Chenxiang, Tanxiang (Sandalwood), Shexiang are pungent-hot, dispersing depression. Suitable for acute depression; contraindicated if prolonged and transformed into Fire. For robust constitution with Qi stagnation causing stabbing pain, use Zhiqiao and Wuyao; add Muxiang if ineffective. (From *Yitong*) (Excerpt)
Ancient method: To disperse Fire, one must first break Qi; descending Qi descends Fire. However, Zhiqiao and Qingpi are key for breaking stagnation but damage True Qi if overdosed; caution in deficiency. (From *Rumen*)
Examples of Treating Qi: Rebellious Qi in Upper Jiao requires reaching/dispersing; in Middle Jiao requires regulating/smoothing; in Lower Jiao requires eliminating/guiding. (From *Yitong*)
The method of treating Qi lies in moderation. Qi accumulation in Middle Jiao should be smoothed; excessive smoothing consumes Primordial Qi. Loss of Primordial Qi leads to lower deficiency and middle fullness. Thus, "Smooth the middle, tonify the lower severely"; middle fullness removes, lower deficiency fills. (From *Chuishui Xuanzhu*)
*Nan Jing* states: Blood moistens, Qi warms. For all Qi diseases, if Qi herbs fail, add small amounts of Chuanxiong Rhizoma (Xiong) and Angelicae Sinensis Radix (Gui) to promote Blood/Qi circulation and cure. This is repeatedly verified. (From *Jingyue Quanshu - Liu Yao*)
Qi is originally clear; stagnation leads to Phlegm and Blood stasis, becoming turbid. Without treating Phlegm/Blood, Qi cannot move. (From *Yiqi*) (Note: Regulating Qi requires resolving Phlegm, originating from *Zhizhi Fang*, seen above.)
Anger requires Liver Meridian herbs: Qingpi, Shaoyao (Peony Root), Chaihu (Bupleurum), Jiegeng, Zhiqiao, Muxiang. With Phlegm: Banxia, Baijiezhi (White Mustard Seed), Zhuru (Bamboo Shavings), Luobozhongzi (Radish Seed). (From *Yitong*)
Irritable, angry persons have hyperactive Liver Wood. Hyperactive Liver overacts on Spleen; use Liver-suppressing herbs. However, excessive suppression harms Spleen before Liver is calmed, increasing Spleen deficiency. Nature's principle: too rigid breaks. Hyperactive Liver injures itself, causing Liver deficiency alongside Spleen deficiency. For chronic Qi disease with Liver/Spleen dual deficiency, harmonize Spleen and Liver using modified Xiaoyao San. (From *Huibuzabing*)
Distinction between Pungent-Warm, Pungent-Ping, and Pungent-Cold: Zhang Zihe said: "All pain arises from Qi; all diseases arise from Qi." True words. Normally, Qi guides Blood, regulates Three Jiao ascent/descent, circulates four limbs. Pathologically, it transforms into Fire, ascending without descending, burning interior/exterior, causing Blood stasis, Phlegm, accumulations, filling Zang-Fu, overflowing collaterals, sticking to throat/chest, causing vomiting, cough, stuffiness, distension, pain. *Ju Fang* indiscriminately uses pungent-dry-hot herbs for all durations, criticized by Danxi. My collection divides into three: Pungent-Warm, Pungent-Ping, Pungent-Cold. For acute Qi pain, use Pungent-Warm to disperse; later, Pungent-Ping to harmonize; if Fire transforms, Pungent-Cold to subdue. This allows evil retreat, righteousness recovery, and prevents adding fire to fire, deepening disease and consuming True Qi. Initially, for Wind-induced pain, Pungent-Warm is essential. Determine cause and affected organ's Fire, adding bitter-cold herbs to Pungent-Warm base: Heart Fire (joy) add Huanglian; Liver Fire (anger) add Chaihu; Lung Fire (sadness) add Huangqin; Kidney Fire (fear) add Huangbai; Spleen Fire (thought) add Shaoyao. Disease source is Fire; Pungent-Warm only opens depression, moves Qi, resolves Phlegm, eliminates accumulation. Adding bitter-cold lowers Fire and removes root. Question: If pain is from Qi, and diseases from Qi, how to treat? Answer: Observe symptoms and herbs in the three categories, treating Fire, Phlegm, and Accumulation separately. (From *Danxi Xinfa Fuyu*)
Hazards of Tonification: "Qi has no tonification method" is secular talk. Qi disease presents as stuffiness/blockage, seemingly hard to tonify, fearing increased pathology. But righteous Qi deficiency fails to circulate, allowing pathogenic stagnation to adhere. Classic says: "Strong persons heal as Qi moves; weak persons get sick as Qi adheres." If weak Qi is not tonified, how can Qi move? (From *Gezhi Yulun*)