喘者，促促气急，喝喝息数，张口抬肩，摇身撷肚。短气者，呼吸虽数而不能
接续，似喘而不摇肩，似呻吟而无痛，呼吸虽急而无痰声。逆气者，但气上而奔急，
肺壅而不下，宜详辨之。或问喘病之源何如？曰尝考古今方论，自《巢氏病源》称
为肺主气，为阳气之所行，通荣脏腑，故气有余，俱入于肺，或为喘息上气，或为
咳嗽。因此至严氏，谓人之五脏，皆有上气，而肺为之总，由其居于五脏之上，而
为华盖，喜清虚而不欲窒碍。调摄失宜，或为风寒暑湿邪气所侵，则肺气胀满，发
而为喘，呼吸促迫，坐卧不安。或七情内伤，郁而生痰，脾胃俱虚，不能摄养一身
之痰，皆能令人发喘。治之之法，当究其源，如感外邪则祛散之，气郁则调顺之，
脾胃虚者温理之。《圣济方》又云∶呼随阳出，气于是升，吸随阴入，气于是降，一
升一降，阴阳乃和。所谓上气者，盖气上而不下，升而不降，痞满膈中，气道奔迫，
喘息有音者是也。本于肺脏之虚，复感风邪，肺叶胀举，诸脏又上冲而壅遏，此所
以有上气之候也。历代医者，用此调气之说，以为至当，无复他论，及观刘河间《原
病式》则以喘病叙于热淫条下，谓火热为阳，主乎急数，故热则息数气粗而为喘也。
与巢氏所云气为阳，有余则喘较之，则刘氏之言为胜。何则？阴阳各因其对待而指
之，形与气对，则以形为阴，气为阳。寒与热对，则以寒为阴，热为阳。升与降对，
则以降为阴，升为阳。动与静对，则以静为阴，动为阳。巢氏不分一气中而有阴阳
寒热升降动静备于其间，一皆以阳为说，致后人止知调气者，调其阳而已。今刘氏
五运所主之病机，则是一气变动而分者也。其病机如何？曰不独病之有机，于化生
者亦有之，知生化之机，则可以知为病之机也。盖一气营运，升降浮沉者，由生气
根于身中，而神居之，主阴阳动静之机也。其机动而清静者，则生化治，动而烦扰
者，则苛疾作矣。其动有甚衰，以致五行六气胜负之变作，故《内经·至真大要》
篇立病机一十九条，而统领五运六气之大纲。如喘者，谓诸喘皆属于上。王注以上
乃上焦气也。炎热薄烁，心之气也。承热分化，肺之气也。又谓诸逆冲上，皆属于
火。是故河间叙喘病在热淫条下，诚得其旨矣。曰喘病之纲，属热属火，则闻命矣。
亦有节目之可言者乎？曰予尝考之《内经》、《灵枢》诸篇，有言喘喝，有言喘息，
有言喘逆，有言喘嗽，有言喘呕，有言上气而喘。诸喘之形状，或因热之微甚，或
邪之所自故也。其独喘者，《内经·逆调》篇谓∶卧则喘，是水气之客也。经脉别论
篇谓∶夜行喘出于肾，淫气病肺；有所堕恐，喘出于肝，淫气害脾；有所惊恐，喘
出于肺，淫气伤心；渡水跌仆，喘出于肾与骨。痹论谓∶肺痹者，烦满喘呕。肠痹
者，中气喘争。大奇论篇谓∶肺痈者，喘而两 满。至真大要论谓∶太阴司天客胜，
首面 肿，呼吸气喘。太阴阳明篇谓∶邪入六腑，身热喘呼，不得卧。脉解篇谓∶
阳明之厥，则喘而惋，惋则恶人，连脏则死，连经则生。其言喘喝者，喝谓大呵出
声。生气通天篇谓∶阳气者，因于暑，烦则喘喝。五常政篇∶坚成之纪，喘喝胸满
仰息。《灵枢》本神篇∶肺实者，喘喝胸满仰息。经脉篇谓∶肺所生病，则上气喘喝，
烦心胸满。肾是动病者，喝喝而喘，坐而欲起。其言喘息者，玉机真脏篇谓∶大骨
枯槁，大肉陷下，胸中气满，喘息不便，内痛引肩项，身热，脱肉破 ，真脏见，
十月死。注云∶是脾脏也。皆以至其月真脏脉见，乃予之期日。又谓∶秋脉不及，
其气来毛而微，其病在中，令人喘，呼吸少气而咳，上气见血，下闻病音。注云∶
音是肺中喘息之声也。举痛篇谓∶劳则喘息汗出，内外皆越，故气耗矣。逆调篇∶起
居如故，而息有音。风论篇∶息而恶风口干善渴，不能劳事。奇病篇谓∶有病癃
一日数十溲，身热如炭，颈膺如格，人迎躁盛，喘息气逆，此有余也。太阴脉微细
如发，此不足也。病在太阴，其盛在胃，颇在肺，病名厥，死不治。缪刺篇谓∶邪
客手阳明之络，令人气满胸中，喘息而支 ，胸中热，刺其井。痿论篇谓∶肺者脏
之长，为心之盖也。有所失亡，所求不得，则发肺鸣，鸣则肺热叶焦，发为痿 。
注云∶鸣者，喘息之声也。阴阳别论篇谓∶阴争于内，阳扰于外，魄汗未脏，四逆
而起，起则熏肺，使人喘鸣。又二阳之病发心脾，传为息贲，死不治。注云∶息奔
者，喘息而上奔，脾胃肠肺及心、互相传克故死。《灵枢》五邪篇谓∶邪在肺，上气
喘汗出。本脏篇谓∶肺高则上气肩息，肝高则上支贲，切胁 ，为息贲。经筋篇谓∶
太阴筋病，甚成息贲，胁急。其言上气而喘逆者，经脉别论篇谓∶太阳独至，
厥喘虚气逆，是阴不足，阳有余。至真大要论谓∶阳明在泉，主胜则腰重腹痛，少
腹生寒，寒厥，上冲胸中，甚则喘不能久立。痹论篇谓∶心痹者，烦则心下鼓，暴
上气而喘。脉解篇谓∶呕咳上气而喘者，阴气在下，阳气在上，诸阳气浮，无所根据
从故也。东垣解以此论秋冬之阴阳也。经气之燥寒在上阳也，脏气之金水在下阴也。
所谓上喘而为水者，阴气下而复上，邪客脏腑间，故为水也。脉要篇谓∶肝脉搏坚
而长，当病坠若搏，因血在胁下，令人喘逆。其言喘咳者，脏气法时篇谓∶肺病者，
喘咳逆气，肩背痛。又肾病者，腹大胫肿，喘咳身重，寝汗憎风。刺热篇谓∶肺热
病者，恶风寒，舌上黄，身热，热争则喘咳，痛走胸膺背，头痛，汗出而寒。五常
政篇谓∶从革之纪，发喘咳。气交变篇谓∶岁火太过，肺金受邪，少气喘咳。血溢
血泄，嗌燥，中热，肩背热。岁金太过，甚则火气复之，喘咳逆气，肩背痛，咳逆
甚而血溢。岁水太过，害在心火，病在中，上下寒甚则腹大胫肿，喘咳，寝汗出，
憎风。六元正纪篇谓∶少阴司天，三之气，大火行，病气厥心痛，寒热更作，咳喘。
终之气，燥令行，余火内格，肿于上，咳喘，甚则血溢，内作寒中。至真大要论篇
谓∶少阴司天，胸中热， 满，寒热喘咳，唾血。少阴司天，客胜少气发热，甚则
肿血溢，咳喘。《灵枢·经脉》篇谓∶肺是动病，肺胀满膨膨而喘咳，缺盆中痛。
其言喘呕者，痹论篇谓∶肺痹者，烦满喘而呕。至真大要篇谓∶少阴司天，喘呕寒
热。其言喘咳上气者，调经篇谓∶风有余喘咳上气。玉机篇谓∶肺脉不及，喘，
少气而咳，上气见血，下闻病音。夫诸篇节目之多如此，然犹是设为凡例者耳，何
则？盖圣人之言，举一邪而诸邪具，举一脏而五脏具，用是推之，其阴阳之变，百
病之生，莫不各有所。穷其理之极致，唯张仲景得其旨，在伤寒证中，诸喘症者，
皆因其邪动之机，以致方药务不失其气宜。若夫从后代集证类方者，不过从巢氏、
严氏之说而已。独王海藏辩华佗云∶肺气盛为喘。活人云∶气有余则喘，气盛当认
作气衰，有余当认作不足，肺气果盛与有余，则清肃下行，岂复为喘。以其火入于
肺，炎烁真气，衰与不足而为喘焉。所言盛与有余者，非肺气也，肺中之火也。此
语高出前辈，发千古所未发，惜乎但举其端，未尽乎火所兼行之气。何则？如外感
六淫，郁而成火者，则必与六淫相合，因内伤五邪相胜者，亦必与邪相并，遂有风
热、暑热、湿热、燥热、寒热之分，诸逆冲上之火亦然，而有所从之气在焉。盖相
火出于肝肾，厥阳之火气起于五脏。夫火生于动，五脏主藏精，宅神乃火也。至若
阴精先有所伤而虚，不能闭藏其气，遇有妄动，其神至则火随发而炎起，起于肾者，
本脏寒水之气从之；起于肝者，本脏风木之气从之；起于脾者，湿气从之；起于心
者，热气从之；起于肺者，燥气从之；所从者得以附火之炎而逆也。诸逆之气盛，
先入于所胜之脏，甚而至于上焦，或因火而径冲于肺，此亦火之合并脏气五邪者也。
此外，复有心火因逆气不得下降，奔迫于上者；有脏气之俱不足，其火浮溜于上而
虚者；有离其宫室，而务于取胜，反自虚者。更有人之禀素弱者，有常贵后贱之脱
营；常富后贫之气离守者。夫如是之病，虽有当攻之实，亦不重泻，大抵必从病机。
大要治法曰∶谨守病机，各司其属。有者求之，无者求之，盛者责之，虚者责之。
必先五胜，疏其血气，令其调达，而致和平。凡处治虚实之法，尽在此数语矣。予
今独引《内经》、《灵枢》诸篇纲目之详如此条者，盖欲令人知是集之百病，尽有纲
目之当察，因书以为例。丹溪云∶喘因气虚，火入于肺，有痰者，有火炎者，有阴
虚，自小腹下起而上逆者，有气虚而致气短者，有水气乘肺者。戴复庵云∶痰者，
凡喘便有痰声，火炎者，乍进乍退，得食则减，食已则喘，大概胃中有实火，膈上
有稠痰，得食坠下稠痰，喘即止，稍久食已入胃，反助其火，痰再升上，喘反大作，
俗不知此，作胃虚治，以燥热之药，以火济火也。一人患此，诸医作胃虚治之不愈，
后以导水丸，利五六次而愈，此水气乘肺也。若气短喘急者，呼吸急促而无痰声，
有胃虚喘者，抬肩撷肚，喘而不休是也。盖肺主清阳上升之气，居五脏之上，通荣
卫，合阴阳，升降往来，无过不及，何病之有。若内伤于七情，外感于六气，则肺
气不清而喘作矣。外感风寒暑湿，脉人迎大于气口，必上气急不得卧，喉中有声，
或声不出，审是风寒者，《局方》三拗汤、华盖散、《三因》神秘汤。审是湿者，渗
湿汤。审是暑者，白虎汤。通用秘传麻黄汤加减，麻黄、有汗不去节，无汗去根节。
川升麻、北细辛、桑白皮、桔梗、生甘草各等分，热加栝蒌根，湿加苍术、姜、葱
煎，温热服，或加川芎、干葛，则群队矣，暑喘勿用。仲景云∶上气喘而躁者，属
肺胀，欲作风水，发汗则愈。又云∶咳而上气，此为肺胀，其人喘，目如脱状，脉
浮大者，越婢加半夏汤主之。又云∶肺胀，咳而上气，烦躁而喘，脉浮者，心下有
水，小青龙加石膏主之。东垣麻黄定喘汤，麻黄苍术汤。（以上皆外因。）七情郁结，上气
喘急，宜四磨汤、四七汤。（内因。）罗谦甫治石怜吉歹元帅夫人，年逾五十，身体肥盛，
时霖雨不止，又饮酒及潼乳过，腹胀喘满，声闻舍外，不得安卧，大小便涩滞，
气口脉大，两倍于人迎，关脉沉缓而有力。此霖雨之湿，饮食之热，湿热大盛，上
攻于肺，神气躁乱，故为喘满。邪气盛则实，实者宜下之。故制平气散以下之，一
服减半，再服喘愈，止有胸膈不利，烦热口干，时时咳嗽，再与加减泻白散全愈。
（内外俱因。）仲景云∶膈间支饮，其人喘满，心下痞坚，面色黧黑，其脉沉紧，得之数
十日，医吐之不愈，木防己汤主之；虚者即愈，实者三日复发，复与不愈者，宜
木防己汤去石膏，加茯苓、芒硝汤主之。支饮不得息，葶苈大枣泻肺汤主之。云岐
云∶四七汤治痰涎咽喉中，上气喘逆甚效。风痰作喘，千缗汤，半夏丸。经验方定
喘化痰，猪蹄甲四十九个净洗控干，每个指甲内入半夏、白矾各一字，装罐子内，
封闭勿令烟出，火 通赤，去火毒，细研，入麝香一钱匕，糯米饮下。人参半夏丸，
化痰定喘。娄全善云∶予平日用此方治久喘，未发时服此丸，已发时用沉香滚痰丸
微下，累效。槐角利膈丸，亦可下痰。娄全善云∶凡下痰定喘诸方，施之形实有痰
者神效。若阴虚而脉浮大，按之涩者，不可下，下之必反剧而死。（以上治痰例。）初虞
世云∶火喘用白虎汤，加栝蒌仁、枳壳、黄芩神效。双玉散治痰热而喘，痰涌如泉，
寒水石、石膏各等分，为细末，人参汤下三钱，食后服。（以上治实火例。）经云∶岁火大
过，炎暑流行，肺金受邪，民病少气咳喘。又热淫所胜，病寒热喘咳。宜以人参、
麦门冬、五味子救肺，童便炒黄柏、知母降火。平居则气平和，行动则气促而喘者，
此冲脉之火，用滋肾丸。仲景云∶火逆上气，咽喉不利，止逆下气，麦门冬汤主之。
《保命》天门冬丸。（以上治虚火例。）丹溪云∶喘须分虚实，久病是气虚，用阿胶、人参、
五味补之。新病是气实，用桑白皮、葶苈泻之。《金匮》云∶无寒热，短气不足以息
者，实也。或又曰实喘者，气实肺盛，呼吸不利，肺窍壅滞，上寸沉实，宜泻肺。
虚喘者肾虚，先觉呼吸气短，两胁胀满，左尺大而虚，宜补肾。邪喘者，由肺受寒
邪，伏于肺中，关窍不通，呼吸不利，右寸沉而紧，亦有六部俱伏者，宜发散，则身
热退而喘定。《三因》又云∶肺实者，肺必胀，上气喘逆，咽中逆，如欲呕状，自
汗。肺虚者，必咽干无津，少气不足以息也。《永类钤方》云∶右手寸口气口以前阴
脉，应手有力，肺实也，必上气喘逆，咽塞欲呕，自汗，皆肺实证。若气口以前阴
喘证，表现为呼吸急促、气息粗重有声，张口抬肩，身体晃动、腹部收缩。短气，表现为呼吸虽然频数但不能接续，像喘证却不摇动肩膀，像呻吟却没有痛苦感，呼吸虽然急促但没有痰鸣声。逆气，仅仅是气向上奔涌急迫，肺气壅塞不能下行，应当仔细辨别。有人问：喘病的根源是什么？回答说：我曾考证古今方论，《巢氏病源》称肺主气，是阳气运行的通道，通达荣养脏腑，所以气有余，都进入肺部，或者导致喘息上气，或者导致咳嗽。因此到了严用和（严氏），认为人的五脏都有上气，而肺是总领者，因为肺居于五脏之上，称为华盖，喜欢清虚而不希望窒塞阻碍。调养失当，或被风寒暑湿邪气所侵袭，则肺气胀满，发作成为喘证，呼吸急促逼迫，坐卧不安。或者是七情内伤，郁结而生痰，脾胃俱虚，不能摄养全身之痰，都能让人发喘。治疗的方法，应当探究其根源，如感受外邪则驱散它，气机郁结则调顺它，脾胃虚弱则温补调理。《圣济方》又说：呼气随阳气而出，气于是上升；吸气随阴气而入，气于是下降，一升一降，阴阳才能调和。所谓上气，大概是气向上而不能下行，只升不降，痞塞满闷于膈中，气道奔涌急迫，喘息有声音的就是。病本于肺脏虚弱，又感受风邪，肺叶胀举，其他脏腑之气又向上冲撞而壅遏，这就是出现上气症状的原因。历代医者，用这种调气的说法，认为是最恰当的，没有其他论述，等到观看刘完素（刘河间）的《原病式》，则将喘病叙述在热淫条下，认为火热属于阳，主导急数，所以热则呼吸次数多、气息粗重而发为喘。与巢元方所说气为阳，有余则喘相比，刘氏的说法更为优越。为什么呢？阴阳各自因其相对待的关系来指代，形与气相对，则以形为阴，气为阳。寒与热相对，则以寒为阴，热为阳。升与降相对，则以降为阴，升为阳。动与静相对，则以静为阴，动为阳。巢元方不分一气之中而有阴阳、寒热、升降、动静备于其间，一概以阳来说明，导致后人只知道调气，只是调其阳而已。现在刘完素的五运所主之病机，则是一气变动而分化的。它的病机是怎样的呢？回答说：不只是疾病有机制，在化生过程中也有，知道生化之机，就可以知道发病之机。大概一气营运，升降浮沉，是因为生气根于身中，而神居其中，主宰阴阳动静之机。其机运动而清静的，则生化正常；运动而烦扰的，则苛疾产生。其动有甚衰，以致五行六气胜负的变化发生，所以《内经·至真要大论》篇立病机十九条，统领五运六气的大纲。如喘证，说是诸喘皆属于上。王冰注以上乃上焦气也。炎热灼烁，是心之气。承热分化，是肺之气。又说诸逆冲上，皆属于火。所以河间将喘病叙述在热淫条下，确实得其宗旨。说：喘病的纲领，属热属火，我听到了。也有细目可以谈论吗？回答说：我曾考证《内经》、《灵枢》诸篇，有说喘喝的，有说喘息的，有说喘逆的，有说喘嗽的，有说喘呕的，有说上气而喘的。各种喘的形状，或因热的微甚，或邪的来源不同所致。其中独喘，《内经·逆调》篇说：卧则喘，是水气客犯所致。《经脉别论》篇说：夜行喘出于肾，淫气病肺；有所堕恐，喘出于肝，淫气害脾；有所惊恐，喘出于肺，淫气伤心；渡水跌仆，喘出于肾与骨。《痹论》说：肺痹者，烦满喘呕。肠痹者，中气喘争。《大奇论》篇说：肺痈者，喘而两胁满。《至真要大论》说：太阴司天客胜，首面肿，呼吸气喘。《太阴阳明》篇说：邪入六腑，身热喘呼，不得卧。《脉解》篇说：阳明之厥，则喘而惋，惋则恶人，连脏则死，连经则生。那些说喘喝的，喝谓大声呵出声音。《生气通天》篇说：阳气者，因于暑，烦则喘喝。《五常政大论》说：坚成之纪，喘喝胸满仰息。《灵枢·本神》篇说：肺实者，喘喝胸满仰息。《经脉》篇说：肺所生病，则上气喘喝，烦心胸满。肾是动病者，喝喝而喘，坐而欲起。那些说喘息的，《玉机真脏》篇说：大骨枯槁，大肉陷下，胸中气满，喘息不便，内痛引肩项，身热，脱肉破䐃，真脏见，十月死。注云：这是脾脏病。皆以至其月真脏脉见，乃给予期日。又说：秋脉不及，其气来毛而微，其病在中，令人喘，呼吸少气而咳，上气见血，下闻病音。注云：音是肺中喘息之声。《举痛》篇说：劳则喘息汗出，内外皆越，故气耗矣。《逆调》篇：起居如故，而息有音。《风论》篇：息而恶风口干善渴，不能劳事。《奇病》篇说：有病癃一日数十溲，身热如炭，颈膺如格，人迎躁盛，喘息气逆，此有余也。太阴脉微细如发，此不足也。病在太阴，其盛在胃，颇在肺，病名厥，死不治。《缪刺》篇说：邪客手阳明之络，令人气满胸中，喘息而支胠，胸中热，刺其井。《痿论》篇说：肺者脏之长，为心之盖也。有所失亡，所求不得，则发肺鸣，鸣则肺热叶焦，发为痿躄。注云：鸣者，喘息之声也。《阴阳别论》篇说：阴争于内，阳扰于外，魄汗未藏，四逆而起，起则熏肺，使人喘鸣。又说二阳之病发心脾，传为息贲，死不治。注云：息奔者，喘息而上奔，脾胃肠肺及心、互相传克故死。《灵枢·五邪》篇说：邪在肺，上气喘汗出。《本脏》篇说：肺高则上气肩息，肝高则上支贲，切胁䐜，为息贲。《经筋》篇说：太阴筋病，甚成息贲，胁急。那些说上气而喘逆的，《经脉别论》篇说：太阳独至，厥喘虚气逆，是阴不足，阳有余。《至真要大论》说：阳明在泉，主胜则腰重腹痛，少腹生寒，寒厥，上冲胸中，甚则喘不能久立。《痹论》篇说：心痹者，烦则心下鼓，暴上气而喘。《脉解》篇说：呕咳上气而喘者，阴气在下，阳气在上，诸阳气浮，无所根据从故也。东垣解以此论秋冬之阴阳也。经气之燥寒在上阳也，脏气之金水在下阴也。所谓上喘而为水者，阴气下而复上，邪客脏腑间，故为水也。《脉要精微》篇说：肝脉搏坚而长，当病坠若搏，因血在胁下，令人喘逆。那些说喘咳的，《脏气法时》篇说：肺病者，喘咳逆气，肩背痛。又肾病者，腹大胫肿，喘咳身重，寝汗憎风。《刺热》篇说：肺热病者，恶风寒，舌上黄，身热，热争则喘咳，痛走胸膺背，头痛，汗出而寒。《五常政大论》说：从革之纪，发喘咳。《气交变》篇说：岁火太过，肺金受邪，少气喘咳。血溢血泄，嗌燥，中热，肩背热。岁金太过，甚则火气复之，喘咳逆气，肩背痛，咳逆甚而血溢。岁水太过，害在心火，病在中，上下寒甚则腹大胫肿，喘咳，寝汗出，憎风。《六元正纪大论》篇说：少阴司天，三之气，大火行，病气厥心痛，寒热更作，咳喘。终之气，燥令行，余火内格，肿于上，咳喘，甚则血溢，内作寒中。《至真要大论》篇说：少阴司天，胸中热，䐜满，寒热喘咳，唾血。少阴司天，客胜少气发热，甚则肿血溢，咳喘。《灵枢·经脉》篇说：肺是动病，肺胀满膨膨而喘咳，缺盆中痛。那些说喘呕的，《痹论》篇说：肺痹者，烦满喘而呕。《至真要大论》篇说：少阴司天，喘呕寒热。那些说喘咳上气的，《调经》篇说：风有余喘咳上气。《玉机真脏》篇说：肺脉不及，喘，少气而咳，上气见血，下闻病音。各篇细目如此之多，然而这还是设为凡例罢了，为什么呢？圣人说话，举一邪而诸邪具备，举一脏而五脏具备，用此推之，其阴阳之变，百病之生，莫不各有道理。穷究其理的极致，只有张仲景得其旨意，在伤寒证中，各种喘症，都是因其邪动之机，以致方药务必不失其气宜。至于后代集证类方的，不过遵循巢氏、严氏之说而已。独有王海藏辩驳华佗说：肺气盛为喘。《活人书》说：气有余则喘，气盛当认作气衰，有余当认作不足，肺气果盛与有余，则清肃下行，岂复为喘。因为火入于肺，炎烁真气，衰与不足而为喘焉。所说的盛与有余者，不是肺气，而是肺中之火。这句话高出前辈，发千古所未发，可惜只举其端，未尽乎火所兼行之气。为什么呢？如外感六淫，郁而成火者，则必与六淫相合，因内伤五邪相胜者，亦必与邪相并，遂有风热、暑热、湿热、燥热、寒热之分，诸逆冲上之火亦然，而有所从之气在焉。大概相火出于肝肾，厥阳之火气起于五脏。火生于动，五脏主藏精，宅神乃火也。至于阴精先有所伤而虚，不能闭藏其气，遇有妄动，其神至则火随发而炎起，起于肾者，本脏寒水之气从之；起于肝者，本脏风木之气从之；起于脾者，湿气从之；起于心者，热气从之；起于肺者，燥气从之；所从者得以附火之炎而逆也。诸逆之气盛，先入于所胜之脏，甚而至于上焦，或因火而径冲于肺，此亦火之合并脏气五邪者也。此外，还有心火因逆气不得下降，奔迫于上者；有脏气之俱不足，其火浮溜于上而虚者；有离其宫室，而务于取胜，反自虚者。更有之人禀赋素弱，有常贵后贱之脱营；常富后贫之气离守者。像这样的病，虽有当攻之实，也不重泻，大体必从病机。大法曰：谨守病机，各司其属。有者求之，无者求之，盛者责之，虚者责之。必先五胜，疏其血气，令其调达，而致和平。凡是处置虚实的方法，尽在这几句话里。我现在单独引用《内经》、《灵枢》诸篇纲目之详如此条目，是想让人知道这部书的一百种病，尽有纲目应当察验，因此书写以为范例。朱丹溪说：喘因气虚，火入于肺，有痰者，有火炎者，有阴虚，自小腹下起而上逆者，有气虚而致气短者，有水气乘肺者。戴复庵说：痰者，凡喘便有痰声，火炎者，乍进乍退，得食则减，食已则喘，大概胃中有实火，膈上有稠痰，得食坠下稠痰，喘即止，稍久食已入胃，反助其火，痰再升上，喘反大作，俗不知此，作胃虚治，以燥热之药，以火济火也。一人患此，诸医作胃虚治之不愈，后以导水丸，利五六次而愈，此水气乘肺也。若气短喘急者，呼吸急促而无痰声，有胃虚喘者，抬肩撷肚，喘而不休是也。大概肺主清阳上升之气，居五脏之上，通荣卫，合阴阳，升降往来，无过不及，何病之有。如果内伤于七情，外感于六气，则肺气不清而喘作矣。外感风寒暑湿，脉人迎大于气口，必上气急不得卧，喉中有声，或声不出，审是风寒者，《局方》三拗汤、华盖散、《三因》神秘汤。审是湿者，渗湿汤。审是暑者，白虎汤。通用秘传麻黄汤加减，麻黄、有汗不去节，无汗去根节。川升麻、北细辛、桑白皮、桔梗、生甘草各等分，热加栝蒌根，湿加苍术、姜、葱煎，温热服，或加川芎、干葛，则群队矣，暑喘勿用。仲景说：上气喘而躁者，属肺胀，欲作风水，发汗则愈。又说：咳而上气，此为肺胀，其人喘，目如脱状，脉浮大者，越婢加半夏汤主之。又说：肺胀，咳而上气，烦躁而喘，脉浮者，心下有水，小青龙加石膏主之。东垣麻黄定喘汤，麻黄苍术汤。（以上皆外因。）七情郁结，上气喘急，宜四磨汤、四七汤。（内因。）罗谦甫治石怜吉歹元帅夫人，年逾五十，身体肥盛，时霖雨不止，又饮酒及潼乳过，腹胀喘满，声闻舍外，不得安卧，大小便涩滞，气口脉大，两倍于人迎，关脉沉缓而有力。此霖雨之湿，饮食之热，湿热大盛，上攻于肺，神气躁乱，故为喘满。邪气盛则实，实者宜下之。故制平气散以下之，一服减半，再服喘愈，止有胸膈不利，烦热口干，时时咳嗽，再与加减泻白散全愈。（内外俱因。）仲景说：膈间支饮，其人喘满，心下痞坚，面色黧黑，其脉沉紧，得之数十日，医吐之不愈，木防己汤主之；虚者即愈，实者三日复发，复与不愈者，宜木防己汤去石膏，加茯苓、芒硝汤主之。支饮不得息，葶苈大枣泻肺汤主之。云岐说：四七汤治痰涎咽喉中，上气喘逆甚效。风痰作喘，千缗汤，半夏丸。经验方定喘化痰，猪蹄甲四十九个净洗控干，每个指甲内入半夏、白矾各一字，装罐子内，封闭勿令烟出，火煅通赤，去火毒，细研，入麝香一钱匕，糯米饮下。人参半夏丸，化痰定喘。娄全善说：我平日用此方治久喘，未发时服此丸，已发时用沉香滚痰丸微下，累效。槐角利膈丸，亦可下痰。娄全善说：凡下痰定喘诸方，施之形实有痰者神效。若阴虚而脉浮大，按之涩者，不可下，下之必反剧而死。（以上治痰例。）初虞世说：火喘用白虎汤，加栝蒌仁、枳壳、黄芩神效。双玉散治痰热而喘，痰涌如泉，寒水石、石膏各等分，为细末，人参汤下三钱，食后服。（以上治实火例。）经云：岁火大过，炎暑流行，肺金受邪，民病少气咳喘。又热淫所胜，病寒热喘咳。宜以人参、麦门冬、五味子救肺，童便炒黄柏、知母降火。平居则气平和，行动则气促而喘者，此冲脉之火，用滋肾丸。仲景说：火逆上气，咽喉不利，止逆下气，麦门冬汤主之。《保命集》天门冬丸。（以上治虚火例。）丹溪说：喘须分虚实，久病是气虚，用阿胶、人参、五味补之。新病是气实，用桑白皮、葶苈泻之。《金匮要略》说：无寒热，短气不足以息者，实也。或又曰实喘者，气实肺盛，呼吸不利，肺窍壅滞，上寸沉实，宜泻肺。虚喘者肾虚，先觉呼吸气短，两胁胀满，左尺大而虚，宜补肾。邪喘者，由肺受寒邪，伏于肺中，关窍不通，呼吸不利，右寸沉而紧，亦有六部俱伏者，宜发散，则身热退而喘定。《三因极一病证方论》又说：肺实者，肺必胀，上气喘逆，咽中逆，如欲呕状，自汗。肺虚者，必咽干无津，少气不足以息也。《永类钤方》说：右手寸口气口以前阴脉，应手有力，肺实也，必上气喘逆，咽塞欲呕，自汗，皆肺实证。若气口以前阴
Wheezing (Chuan) is characterized by rapid and labored breathing, audible gasping sounds, opening the mouth and raising the shoulders, and swaying the body with abdominal contraction. Shortness of breath (Duan Qi) is characterized by frequent breathing that cannot be sustained, resembling wheezing but without shoulder movement, resembling groaning but without pain, and rapid breathing without phlegm rales. Rebellious Qi (Ni Qi) refers simply to Qi rushing upward urgently, with Lung Qi obstructed and unable to descend; these must be carefully distinguished. One might ask: What is the root cause of wheezing? I reply: Having examined ancient and modern formulas and theories, *Chao Shi Bing Yuan* states that the Lung governs Qi, serving as the pathway for Yang Qi to circulate and nourish the Zang-Fu organs. Therefore, when there is an excess of Qi, it enters the Lung, leading either to wheezing and rebellious Qi or to coughing. Later, Yan Yonghe (Yan Shi) asserted that all five Zang organs can have rebellious Qi, with the Lung acting as the chief, because it resides above the other four Zang organs and is called the "Canopy" (Hua Gai). It prefers clarity and emptiness and dislikes obstruction. If regulation is improper, or if invaded by Wind, Cold, Summer-heat, or Dampness pathogens, Lung Qi becomes distended, manifesting as wheezing with urgent breathing, restlessness in sitting or lying. Alternatively, internal injury from the Seven Emotions may lead to stagnation and Phlegm formation; if the Spleen and Stomach are deficient and fail to manage the body's Phlegm, this too can induce wheezing. The treatment method should investigate the root cause: if external pathogens are involved, disperse them; if Qi is stagnant, regulate and smooth it; if the Spleen and Stomach are deficient, warm and regulate them. *Sheng Ji Fang* further states: Exhalation follows Yang emerging, causing Qi to ascend; inhalation follows Yin entering, causing Qi to descend. Through this ascending and descending, Yin and Yang achieve harmony. What is referred to as "Rebellious Qi" (Shang Qi) is essentially Qi rising without descending, ascending without descending, causing fullness and oppression in the Diaphragm, with urgent airways and audible wheezing. This originates from deficiency of the Lung organ combined with Wind pathogen invasion, causing the Lung lobes to swell and rise, while Qi from other organs rushes upward and obstructs, thus producing symptoms of Shang Qi. Physicians of past dynasties regarded this theory of regulating Qi as definitive, with no other discussions. However, observing Liu Wansu's (Liu Hejian) *Yuan Bing Shi*, he categorized wheezing under "Excess Heat" (Re Yin), stating that Fire-Heat belongs to Yang and governs urgency and frequency; thus, heat causes rapid breathing and coarse Qi, leading to wheezing. Compared to Chao's statement that Qi is Yang and excess leads to wheezing, Liu's theory is superior. Why? Yin and Yang are defined by their opposition. Form opposes Qi, so Form is Yin and Qi is Yang. Cold opposes Heat, so Cold is Yin and Heat is Yang. Descending opposes Ascending, so Descending is Yin and Ascending is Yang. Stillness opposes Movement, so Stillness is Yin and Movement is Yang. Chao did not distinguish that within one Qi, there are Yin/Yang, Cold/Heat, Ascending/Descending, and Stillness/Movement, instead explaining everything in terms of Yang. This led later generations to believe that regulating Qi only meant regulating its Yang aspect. Liu Wansu's pathology mechanism based on the Five Movements (Wu Yun) divides this single Qi through dynamic changes. What is this mechanism? I reply: Not only diseases have mechanisms, but also the processes of generation and transformation. Understanding the mechanism of generation and transformation allows one to understand the mechanism of disease. Generally, the operation of one Qi, involving ascending, descending, floating, and sinking, occurs because Sheng Qi (Vital Qi) is rooted in the body, with Shen (Spirit) residing within, governing the mechanism of Yin/Yang and stillness/movement. When this mechanism moves with clarity and stillness, generation and transformation function normally; when it moves with agitation, severe illnesses arise. Extreme depletion of movement leads to changes in the victory and defeat of the Five Elements and Six Qi. Thus, the *Su Wen: Zhi Zhen Yao Da Lun* chapter established nineteen pathology mechanisms, overarching the principles of Wu Yun and Liu Qi. For example, regarding wheezing, it states "All wheezings belong to the Upper." Wang Bing's commentary notes that "Upper" refers to Upper Jiao Qi. Scorching heat is the Qi of the Heart. Distributing heat is the Qi of the Lung. It also states "All rebellious Qi rushing upward belongs to Fire." Therefore, placing wheezing under the "Excess Heat" category in Liu's work indeed captures the essence. You say: The principle of wheezing belongs to Heat and Fire, I have heard. Are there detailed sub-categories? I reply: I have examined the *Nei Jing* and *Ling Shu*, which mention "Chuan He" (wheezing with loud sound), "Chuan Xi" (wheezing and panting), "Chuan Ni" (rebellious wheezing), "Chuan Sou" (wheezing and cough), "Chuan Ou" (wheezing and vomiting), and "Shang Qi Er Chuan" (upper rebellious Qi with wheezing). The manifestations of various wheezings depend on the severity of Heat or the source of the pathogen. Regarding isolated wheezing, the *Ni Tiao* chapter says: Wheezing when lying down is caused by Water Qi invading. The *Jing Mai Bie Lun* chapter says: Wheezing after night walking originates from the Kidney, with excessive Qi affecting the Lung; wheezing due to falling or fear originates from the Liver, harming the Spleen; wheezing due to fright originates from the Lung, affecting the Heart; wheezing from swimming or falling originates from the Kidney and bones. The *Bi Lun* says: Lung Bi involves irritability, fullness, wheezing, and vomiting. Intestinal Bi involves central Qi turbulence. The *Da Qi Lun* says: Lung Abscess presents with wheezing and bilateral hypochondriac fullness. The *Zhi Zhen Yao Da Lun* says: During Taiyin Sovereign Heaven, guest dominance causes swelling of the head and face, and respiratory wheezing. The *Taiyin Yangming* chapter says: Pathogens entering the Fu organs cause fever, wheezing, calling out, and inability to lie down. The *Mai Jie* chapter says: Jue of Yangming leads to wheezing and depression; depression causes aversion to people; involvement of Zang organs leads to death, while involvement of Meridians allows survival. Regarding "Chuan He," "He" means exhaling loudly. The *Sheng Qi Tong Tian* chapter says: Yang Qi, affected by Summer-heat, causes irritability and loud wheezing. The *Wu Chang Zheng Da Lun* says: In the cycle of Firm Completion, there is loud wheezing, chest fullness, and仰息 (breathing with raised chest). The *Ling Shu: Ben Shen* chapter says: Lung Excess manifests as loud wheezing, chest fullness, and仰息. The *Jing Mai* chapter says: Diseases of the Lung include upper rebellious Qi with loud wheezing, irritability, and chest fullness. Kidney Is-Dong disease presents with audible gasping and wheezing, where the patient sits wanting to rise. Regarding "Chuan Xi," the *Yu Ji Zhen Zang* chapter says: With withered large bones and sunken flesh, chest Qi fullness, difficult breathing, internal pain radiating to shoulders and neck, fever, muscle wasting, and appearance of True Zang pulse, death occurs within ten months. Commentary notes this is a Spleen disease, predicting death when the True Zang pulse appears in its respective month. It also states: Autumn Pulse deficiency, coming fine and slight, causes illness in the center, leading to wheezing, shortness of breath, and cough, with blood in upper Qi and pathological sounds heard below. Commentary notes the sound is the wheezing noise in the Lung. The *Ju Tong* chapter says: Labor causes panting and sweating, with Qi escaping internally and externally, leading to Qi consumption. The *Ni Tiao* chapter mentions normal daily life but noisy breathing. The *Feng Lun* chapter mentions noisy breathing with aversion to wind, dry mouth, thirst, and inability to exert oneself. The *Qi Bing* chapter describes a case of frequent urination, fever like charcoal, neck/chest blockage, surging Renying pulse, wheezing and rebellious Qi (Excess); while the Taiyin pulse is thin as hair (Deficiency). Illness in Taiyin, excess in Stomach, involvement of Lung, named Jue, is fatal and untreatable. The *Miao Ci* chapter says: Pathogens in the Luo vessel of Hand Yangming cause chest fullness, wheezing, lateral chest heat, treated by needling the Jing-Well point. The *Wei Lun* chapter says: The Lung is the leader of Zang organs and cover of the Heart. Loss or unfulfilled desires cause Lung resonance, leading to Lung Heat and scorched leaves, resulting in Wei syndrome. Commentary notes resonance refers to wheezing sounds. The *Yin Yang Bie Lun* chapter says: Yin struggles inside, Yang disturbs outside, sweat does not store, cold limbs arise, steaming the Lung, causing wheezing and鸣 (sound). Also, illness of Two Yang originating in Heart/Spleen transmits to Xi Ben (accumulated Qi), which is fatal. Commentary notes Xi Ben is Qi rushing up with wheezing, due to mutual transmission and overcoming among Spleen, Stomach, Intestines, Lung, and Heart. The *Ling Shu: Wu Xie* chapter says: Pathogens in the Lung cause upper rebellious Qi, wheezing, and sweating. The *Ben Zang* chapter says: High Lung causes upper Qi and shoulder breathing; high Liver causes upper support and costal pain, forming Xi Ben. The *Jing Jin* chapter says: Taiyin Sinew disease, if severe, forms Xi Ben with tight hypochondrium. Regarding "Shang Qi Er Chuan Ni," the *Jing Mai Bie Lun* says: Sole arrival of Taiyang leads to Jue wheezing and deficient Qi rebellion, indicating Yin deficiency and Yang excess. The *Zhi Zhen Yao Da Lun* says: Yangming in Earthly Position, master victory causes heavy waist and abdominal pain, cold in lower abdomen, Cold Jue, rushing to chest, severe cases unable to stand long. The *Bi Lun* says: Heart Bi involves irritability, drumming sensation in epigastrium, sudden upper Qi and wheezing. The *Mai Jie* chapter says: Vomiting, coughing, upper Qi, and wheezing occur because Yin Qi is below, Yang Qi is above, and all Yang Qi floats without foundation. Dongyuan interpreted this as discussing Yin/Yang of Autumn/Winter. Dry/Cold of Meridian Qi is Yang above; Metal/Water of Zang Qi is Yin below. "Upper wheezing leading to water" occurs because Yin Qi descends then ascends, pathogens lodge between Zang-Fu, thus becoming water. The *Mai Yao* chapter says: Hard and long Liver pulse indicates injury from falling or fighting, blood in hypochondrium causing wheezing and rebellion. Regarding "Chuan Ke," the *Zang Qi Fa Shi* chapter says: Lung disease involves wheezing, coughing, rebellious Qi, and shoulder/back pain. Kidney disease involves abdominal distension, leg swelling, wheezing/cough, heavy body, night sweats, and aversion to wind. The *Ci Re* chapter says: Lung Heat disease involves aversion to wind/cold, yellow tongue coating, fever; heat struggle causes wheezing/cough, pain moving to chest/epigastrium/back, headache, sweating, and chills. The *Wu Chang Zheng Da Lun* says: Cycle of Transformation generates wheezing/cough. The *Qi Jiao Bian* chapter says: Excessive Year Fire harms Lung Metal, causing shortness of breath, wheezing, and cough. Blood overflow, dry throat, middle heat, shoulder/back heat. Excessive Year Metal leads to Fire retaliation, causing wheezing/cough/rebellious Qi, shoulder/back pain, severe cough with blood overflow. Excessive Year Water harms Heart Fire, illness in center, severe cold above/below causes abdominal distension, leg swelling, wheezing/cough, night sweats, aversion to wind. The *Liu Yuan Zheng Ji Da Lun* chapter says: Shaoyin Sovereign Heaven, third Qi, Great Fire prevails, causing Jue Heart pain, alternating cold/heat, cough/wheezing. Final Qi, Dryness prevails, residual Fire blocked internally, swelling above, cough/wheezing, severe cases blood overflow, internal Cold Middle. The *Zhi Zhen Yao Da Lun* chapter says: Shaoyin Sovereign Heaven, chest heat, fullness, cold/heat, cough/wheezing, spitting blood. Guest dominance causes shortness of breath, fever, swelling, blood overflow, cough/wheezing. The *Ling Shu: Jing Mai* chapter says: Lung Is-Dong disease involves Lung distension,膨膨 (distended) wheezing/cough, and Clavicle pain. Regarding "Chuan Ou," the *Bi Lun* chapter says: Lung Bi involves irritability, fullness, wheezing, and vomiting. The *Zhi Zhen Yao Da Lun* chapter says: Shaoyin Sovereign Heaven involves wheezing/vomiting with cold/heat. Regarding "Chuan Ke Shang Qi," the *Tiao Jing* chapter says: Excess Wind causes wheezing/cough/upward Qi. The *Yu Ji* chapter says: Lung Pulse deficiency causes wheezing, shortness of breath, cough, upward Qi with blood, and pathological sounds below. Although chapters list many details, these are merely general examples. Why? Sage statements present all pathogens by citing one, all Zang organs by citing one. Using this deduction, Yin/Yang changes and hundred diseases each have their logic. Exhausting the ultimate principle, only Zhang Zhongjing captured the essence. In Typhoid syndromes, all wheezing conditions arise from pathogen dynamics, ensuring prescriptions align with Qi appropriateness. Later compilers of symptom-formulas merely followed Chao and Yan. Only Wang Haizang debated Hua Tuo's "Lung Qi Excess causes wheezing." *Huo Ren Shu* states: "Qi excess causes wheezing." Wang argued that "Qi excess" should be recognized as "Qi deficiency," and "excess" as "insufficiency." If Lung Qi were truly excessive, it would descend clearly and turbidly, not cause wheezing. Instead, Fire enters the Lung, scorching True Qi, leading to deficiency and insufficiency-induced wheezing. The "excess" mentioned is not Lung Qi, but Fire in the Lung. This insight surpasses predecessors, revealing what was unknown for millennia. Alas, it only touched upon the surface, not fully exploring the Qi accompanying Fire. Why? External Six Evils transforming into Fire must combine with those evils. Internal Five Evils overcoming each other must combine with pathogens, leading to distinctions of Wind-Heat, Summer-Heat, Damp-Heat, Dryness-Heat, and Cold-Heat. Similarly, rebellious Fire has accompanying Qi. Generally, Minister Fire originates from Liver/Kidney, and Jue Yang Fire arises from the Five Zang. Fire is born from movement. The Five Zang store Essence and house Spirit, which is Fire. If Yin Essence is first injured and deficient, failing to secure Qi, and movement occurs, Spirit arrives and Fire flares. Originating from Kidney, Cold-Water Qi follows; from Liver, Wind-Wood Qi follows; from Spleen, Dampness follows; from Heart, Heat follows; from Lung, Dryness follows. The accompanying Qi attaches to the Fire's flare and rebels. Excessive rebellious Qi first enters the conquered Zang, reaching Upper Jiao, or directly rushing to Lung via Fire. This is Fire combining with Zang Qi and Five Evils. Additionally, Heart Fire due to rebellious Qi failing to descend rushes upward; Zang Qi deficiency with floating Fire upward is deficient; Fire leaving its palace seeking victory becomes self-deficient. Furthermore, individuals with innate weakness, or those experiencing "Tuo Ying" (loss of nourishment due to status drop) or "Qi Li Shou" (Qi abandoning post due to wealth loss), present such cases. Even if there is excess requiring attack, heavy purgation is avoided; generally, treatment must follow the pathology mechanism. The great principle states: Carefully observe the pathology mechanism, assign each to its category. Seek what exists, seek what does not; blame excess, blame deficiency. First determine the Five Victories, dredge Blood and Qi, ensure smooth flow, and restore peace. All methods for treating Deficiency and Excess are contained in these words. I cite the *Nei Jing* and *Ling Shu* details here to show that all hundred diseases in this collection have observable principles, setting this as an example. Zhu Danxi said: Wheezing is due to Qi deficiency, Fire entering Lung, with Phlegm, Fire flaming, Yin deficiency rising from lower abdomen, Qi deficiency causing shortness of breath, or Water Qi attacking Lung. Dai Fuyan said: Phlegm wheezing has phlegm sounds; Fire flaming wheezing fluctuates, improves with food, worsens after eating. Generally, Stomach has Excess Fire, Diaphragm has thick Phlegm. Food pushes Phlegm down, wheezing stops; later, food aids Fire, Phlegm rises again, wheezing worsens. Laypeople mistake this for Stomach Deficiency and use drying/hot drugs, adding fire to fire. A patient was treated for Stomach Deficiency unsuccessfully, then cured with Dao Shui Wan (Water-Guiding Pill) via 5-6 bowel movements, indicating Water Qi attacking Lung. Shortness of breath with urgent wheezing without phlegm sounds indicates Stomach Deficiency wheezing, characterized by shoulder-raising and abdominal contraction. Generally, Lung governs Clear Yang ascending Qi, residing above Five Zang, connecting Ying/Wei, harmonizing Yin/Yang, ascending/descending without excess or deficiency, how could illness occur? Internal injury from Seven Emotions, external infection from Six Qi, makes Lung Qi unclear, causing wheezing. External Wind-Cold/Summer-heat/Dampness, with Renying pulse larger than Qikou, causes urgent upper Qi, inability to lie down, throat sounds, or voice loss. If Wind-Cold, use Ju Fang San Ao Tang, Hua Gai San, or San Yin Shen Mi Tang. If Dampness, use Shen Shi Tang. If Summer-heat, use Bai Hu Tang. Universal Secret Ma Huang Tang modifications: Ma Huang (keep nodes if sweating, remove roots/nodes if no sweating), Chuan Sheng Ma, Bei Xi Xin, Sang Bai Pi, Jie Geng, Sheng Gan Cao equal parts. Add Gua Lou Gen for Heat, Cang Zhu/Jiang/Scallion for Dampness. Decoct and take warm. Adding Chuan Xiong/Gan Ge increases complexity; avoid for Summer-heat wheezing. Zhongjing said: Upper Qi wheezing with agitation belongs to Lung Distension, intending to become Feng Shui; sweating cures it. Also: Cough with upper Qi is Lung Distension; wheezing, eyes protruding, floating-large pulse, treat with Yue Bi Jia Ban Xia Tang. Also: Lung Distension, cough/upper Qi, irritability/wheezing, floating pulse, water under Heart, treat with Xiao Qing Long Jia Shi Gao Tang. Dongyuan Ma Huang Ding Chuan Tang, Ma Huang Cang Zhu Tang. (Above are External Causes.) Seven Emotions stagnation, upper Qi urgent wheezing, use Si Mo Tang, Si Qi Tang. (Internal Cause.) Luo Qianfu treated Marshal Lady Shi Lian Ji Dai, over 50, obese, continuous rain, excessive alcohol and milk, abdominal distension/wheezing, audible outside house, unable to lie down, difficult urination/defecation, Qikou pulse large twice Renying, Guan pulse deep/slow/powerful. Rain Dampness + Diet Heat = Excess Damp-Heat attacking Lung, disturbing Shen, causing wheezing/fullness. Pathogen excess is Excess, Excess requires purgation. Created Ping Qi San to purge; one dose halved symptoms, second dose cured wheezing, remaining chest discomfort/irritation/thirst/cough cured by Modified Xie Bai San. (Both Internal/External Causes.) Zhongjing said: Branching Fluid in Diaphragm, wheezing/fullness, epigastric hardness, dark complexion, deep-tight pulse, lasting decades, emesis failed, treat with Mu Fang Ji Tang. If deficient, cures immediately; if excess, recurs in 3 days, if recurrence fails, use Mu Fang Ji Tang removing Shi Gao, adding Fu Ling/Mang Xiao. Branching Fluid preventing breathing, treat with Ting Li Da Zao Xie Fei Tang. Yun Qi said: Si Qi Tang treats Phlegm-Saliva in throat, upper Qi rebellious wheezing, very effective. Wind-Phlegm wheezing, Qian Min Tang, Ban Xia Wan. Experience Formula Ding Chuan Hua Tan: 49 Pig Trotter Nails, washed/dried, insert Ban Xia/Bai Fan (1 character each) into nails, seal jar, smoke-proof, fire calcine red, remove fire toxicity, grind fine, add She Xiang (1 qian bi), take with Glutinous Rice Drink. Ren Shen Ban Xia Wan, transforms Phlegm/stops wheezing. Lou Quanshan said: I use this for chronic wheezing; take pill before onset, Chen Xiang Gun Tan Wan slightly purges during onset, repeatedly effective. Huai Jiao Li Ge Wan also purges Phlegm. Lou Quanshan said: All Phlegm-purging/wheezing-stopping formulas are miraculous for Excess-Phlegm bodies. If Yin Deficiency with floating-large pulse, rough on pressure, do not purge, or condition worsens fatally. (Above: Treating Phlegm Examples.) Chu Yushi said: Fire wheezing uses Bai Hu Tang plus Gua Lou Ren/Zhi Ke/Huang Qin, miraculous. Shuang Yu San treats Phlegm-Heat wheezing, Phlegm gushing like spring, Han Shui Shi/Shi Gao equal parts, powder, take 3 qian with Ren Shen Decoction after meals. (Above: Treating Excess Fire Examples.) Classic says: Year Fire excessive, heat summer prevails, Lung Metal harmed, people suffer shortness of breath/cough/wheezing. Heat excess wins, causes cold/heat/cough/wheezing. Use Ren Shen/Mai Men Dong/Wu Wei Zi to save Lung, Tong Bian stir-fried Huang Bai/Zhi Mu to descend Fire. Calm breathing at rest,急促 wheezing on movement, this is Chong Mai Fire, use Zi Shen Wan. Zhongjing said: Fire rebellion upper Qi, throat unfavorable, stop rebellion/descend Qi, treat with Mai Men Dong Tang. *Bao Ming Ji* Tian Men Dong Wan. (Above: Treating Deficient Fire Examples.) Danxi said: Wheezing must distinguish Deficiency/Excess. Chronic illness is Qi Deficiency, tonify with E Jiao/Ren Shen/Wu Wei Zi. Acute illness is Qi Excess, drain with Sang Bai Pi/Ting Li. *Jin Gui* says: No cold/heat, shortness of breath insufficient for respiration, is Excess. Or: Excess wheezing is Qi Excess/Lung Fullness, difficult breathing, Lung orifice obstruction, Cun pulse deep-excess, drain Lung. Deficient wheezing is Kidney Deficiency, initially feels short breath, hypochondriac fullness, Left Chi pulse large-deficient, tonify Kidney. Pathogenic wheezing is Lung Cold pathogen lurking in Lung, orifices blocked, difficult breathing, Right Cun pulse deep-tight, or all six positions hidden, disperse, then fever subsides and wheezing settles. *San Yin* says: Lung Excess, Lung must distend, upper Qi rebellious wheezing, throat reverse, like vomiting desire, spontaneous sweating. Lung Deficiency, throat dry without fluid, shortness of breath insufficient for respiration. *Yong Lei Qian Fang* says: Right Hand Cun/Qikou anterior Yin pulse, responsive and powerful, is Lung Excess, must have upper Qi rebellious wheezing, throat blockage/vomiting desire, spontaneous sweating, all Lung Excess signs. If Qikou anterior Yin...