丹溪曰治气一门有曰治一切气冷气滞气逆气上气用安息香丸丁沉丸大沉香丸苏子丸匀气
散如
神丸集香丸白沉香散煨姜丸盐煎散七气散温白丸生气汤悉用热药夫天地周流于人之一身以为
生者气也阳往则阴来阴往则阳来一升一降无有穷也苟内不伤于七情外不感于六淫其为气也何
病之有今曰滞气逆气上气皆是肺受火邪气得炎上之化有升无降熏蒸清道甚而至于上焦不纳中
焦不化下焦不渗遂展转传变为呕为吐为膈为噎为痰为饮为翻冒为吞酸夫治寒以热治热以寒此
正治之法也治热用热治寒用寒此反佐之法也详味前方既非正治又非反佐此愚之所以不能无疑
也观其微意可表者汗之可下者利之滞者导之郁者扬之热者清之寒者温之偏寒偏热者反佐而行
之挟湿者淡以渗之挟虚者补而养之何尝例用辛香燥热之剂以火济火实实虚虚咎将谁执
丹溪曰气无补法俗论也痞闷壅塞似难于补不思正气虚者由七情内伤六淫外侵饮食不节房
劳致
虚脾土之阴受伤转运之官失职胃虽受谷不能运化故阳升阴降而成天地不交之否清浊相混邪何
由行此等理宜补养却浓味断妄想远音乐无有不安
谨按气者本腑脏天真之原也虚由七情及劳伤等因所致则正气原气不足也故宜补之则气实
气化
病邪渐除经曰虚则补之是也此补者补其不足也非为病邪陷下腑脏精气已备天真元气已绝而施
补乎此等非虚也非不足也无补之法必矣大抵世俗拘此止谓治病攻邪不审补虚养正之理实实虚
虚误人生命盖不思之甚矣
丹溪说：在治疗“气”病这一门类中，有治疗一切气、冷气、滞气、逆气、上气的方剂，如安息香丸、丁沉丸、大沉香丸、苏子丸、匀气散、如神丸、集香丸、白沉香散、煨姜丸、盐煎散、七气散、温白丸、生气汤等，全都使用热性药物。天地之气在人体周身循环流动以维持生命，所谓气也。阳气往则阴气来，阴气往则阳气来，一升一降，无穷无尽。如果内部不被七情（喜、怒、忧、思、悲、恐、惊）所伤，外部不感受六淫（风、寒、暑、湿、燥、火）邪气侵袭，那么气怎么会生病呢？如今所说的滞气、逆气、上气，都是肺脏受到火邪侵害，气具有炎上的特性，只有上升没有下降，熏蒸清道（呼吸道及上部空窍），甚至导致上焦不能纳受、中焦不能运化、下焦不能渗泄，于是辗转传变，变成呕吐、膈食、噎塞、痰饮、翻胃、吞酸等症状。治疗寒证用热药，治疗热证用寒药，这是正治法；治疗热证用热药（佐以寒药），治疗寒证用寒药（佐以热药），这是反佐法。仔细品味上述前方，既不是正治，也不是反佐，这就是我之所以不能不怀疑的原因。观察其细微之意，可以发汗的应当发汗，可以攻下的应当通利，气滞的应当疏导，气郁的应当宣扬，热证的应当清热，寒证的应当温之，偏寒或偏热的应当反佐而行，挟湿的应当淡味渗泄，挟虚的应当补益滋养。何曾一概使用辛香燥热的药剂，以火救火，使实证更实、虚证更虚，这罪责由谁来承担？
丹溪说：“气病没有补法”，这是世俗的错误论调。痞闷壅塞似乎难以进补，但不思考正气虚弱是由七情内伤、六淫外侵、饮食不节、房劳过度导致的虚损。脾土之阴受伤，转运之官（脾）失职，胃虽然受纳水谷但不能运化，因此阳气升而阴气降，形成天地不交的“否”卦之象，清浊之气相混，邪气如何能行？这类情况理应补养，同时戒除浓味厚腻食物，断绝妄想，远离声色娱乐，没有不安康的。
谨按：气，本是脏腑天真元气的本源。虚损由七情及劳伤等原因所致，则是正气、原气不足，所以应当补益，使得气实、气化，病邪逐渐消除。《内经》说“虚则补之”，正是此理。这种补，是补其不足，并非针对病邪陷下、脏腑精气已备、天真元气已绝的情况施补。那些情况不属于虚，也不属于不足，必然不能用补法。大抵世俗拘泥于“气无补法”，只知治病攻邪，却不审察补虚养正的医理，导致实证更实、虚证更虚，误人性命，实在是考虑得太不周到了。
Danxi stated: In the category of treating Qi disorders, there are prescriptions for treating all types of Qi, Cold Qi, Stagnant Qi, Rebellious Qi, and Ascending Qi, such as Anshixiang Wan (Benzoin Pill), Dingchen Wan (Clove and Amber Pill), Da Chenxiang Wan (Large Agarwood Pill), Suzi Wan (Perilla Seed Pill), Yunqi San (Qi-Balancing Powder), Rushen Wan (Miracle-Working Pill), Jixiang Wan (Gathering Fragrance Pill), Bai Chenxiang San (White Agarwood Powder), Weijiang Wan (Roasted Ginger Pill), Yanjian San (Salt-Decoction Powder), Qi Qi San (Seven-Qi Powder), Wenbai Wan (Warm-White Pill), and Shengqi Tang (Qi-Generating Decoction). All these utilize hot-natured medicines. The circulation of Heaven and Earth within the human body sustains life; this is Qi. When Yang advances, Yin follows; when Yin advances, Yang follows. One ascends, one descends, without end. If internally one is not injured by the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) and externally one is not affected by the Six Exogenous Pathogens (Wind, Cold, Summer-heat, Dampness, Dryness, Fire), how could Qi cause disease? Now, the so-called Stagnant Qi, Rebellious Qi, and Ascending Qi are all caused by the Lung being invaded by Fire pathogenic factors. Since Qi has the nature of flaming upwards, it rises but does not descend, steaming the Clear Passages. This may even lead to the Upper Jiao failing to receive, the Middle Jiao failing to transform, and the Lower Jiao failing to seep. Consequently, it transforms sequentially into vomiting, regurgitation, dysphagia, obstruction, phlegm, fluid retention, gastric reflux, and acid regurgitation. Treating cold with heat and treating heat with cold is the method of direct treatment (Zheng Zhi); treating heat with heat (with cold adjuvants) and treating cold with cold (with heat adjuvants) is the method of indirect or counter-adjuvant treatment (Fan Zuo). Carefully examining the aforementioned prescriptions, they are neither direct nor counter-adjuvant treatments. This is why I harbor doubts. Observing their subtle implications: those amenable to sweating should be treated by inducing sweat; those amenable to purgation should be treated by promoting drainage; stagnant Qi should be guided; depressed Qi should be dispersed; heat should be cleared; cold should be warmed; conditions with excess cold or heat should be treated with counter-adjuvants; dampness should be leached out with bland flavors; deficiency should be nourished with tonics. How could one indiscriminately use pungent, aromatic, dry, and hot agents, adding fire to fire, making excess more excessive and deficiency more deficient? Who would bear the blame?
Danxi stated: "There is no need to tonify Qi in Qi disorders" is a vulgar fallacy. Distension, fullness, and obstruction seem difficult to treat with tonification, but one must consider that deficiency of Righteous Qi arises from internal injury by the Seven Emotions, external invasion by the Six Exogenous Pathogens, irregular diet, and sexual exhaustion. Injury to the Yin of the Spleen Earth causes the Official of Transportation (the Spleen) to fail in its duties. Although the Stomach receives grain, it cannot transform it. Thus, Yang ascends and Yin descends, creating the state of Pi (Obstruction) where Heaven and Earth do not interact, causing Clear and Turbid Qi to mix, allowing pathogenic factors to proceed. Such cases should properly be treated with tonification, while avoiding rich and heavy foods, abandoning delusions, and staying away from music and entertainment. There is no case that will not recover.
Respectfully noted: Qi is originally the source of the innate vitality of the Zang-Fu organs. Deficiency caused by the Seven Emotions and injuries from overwork results in insufficiency of Righteous Qi and Original Qi. Therefore, it is appropriate to tonify, leading to sufficient Qi and active Qi transformation, gradually eliminating pathogenic factors. As the Classic states, "Deficiency requires tonification." This tonification aims to supplement insufficiency. It is not applied when pathogenic factors have sunk, Zang-Fu essence and qi are fully prepared, or innate vital energy is exhausted. These latter conditions are not deficiency or insufficiency, and thus absolutely contraindicate tonification. Generally, the secular world adheres to "no tonification for Qi," focusing only on treating disease and attacking pathogens, without examining the principles of tonifying deficiency and nurturing righteousness. This leads to making excess more excessive and deficiency more deficient, harming lives. This is indeed a grave oversight.