虞天民曰∶水肿之病，因脾土气虚，肝木气逆，而水湿妄行也，虽有停痰留饮，实无郁
积脱
固，故参、术为君，佐以清金、利湿、去热，即有十全之功。彼黄肿者，或酒疸，或谷疸，
沉积顽痰，胶固郁结于中，土气外溢而黄也。故以苍术、浓朴、香附、陈皮之类，以平土气
之敦阜；铁粉、青皮之类，以平木气之横逆；加以曲 ，助脾消积。黄退之后，再用参、术
，以收全功。此标而本之之治也。若二病互易而治，祸不旋踵。
胡玉海曰∶伤寒至舌苔黑，邪气已入太阴，可更衣散下之。服之，或一周时，大便无有
不解
者。如服到解而不解之时，肝脏已无粘滞，毒尽归于阑门，可即用大黄下之。何则?人之真
阴藏于肝，大黄为脾经之药，必待毒不沾连于肝，方可用之。如此分其先后，则真阴不伤，
元气易复也。按∶此必先用甘寒生津、活血之剂，清血分之热，使热毒浮载于空分，乃可随
渣滓而俱下也。若毒在血脉，而攻其肠胃，则津气俱伤，血分之菀毒愈滞着无出路矣。肝即
血分也，脾即肠胃也。
上二条，即气分、血分之辨也。病在气分，与在血分，其治自不可混。在气分者，其邪
气虚
悬，无所滞着，可以径汗、径下，邪气即随汗、下血出；若浸淫于脉络曲折之处， 滞不能
流通，则必须提出归于气分，然后可以尽之，而不可径行迅扫也。其所以提归气分之法，有
用缓缓撑托之法，屡使微汗，以渐达于表；有用滋血生津之法，使津液充盈，浮载邪气于表
，然后一汗而尽之；有用轻轻攻下之法，屡使肠胃清空，膜络邪气逐节卸入肠胃，以渐而净
；又有用酸涩收敛之品，于大黄、芒硝、牵牛、巴豆之剂中，使肠胃四维膜络之邪，举吸摄
出于空中，随渣滓而俱下也。有用补血益气之法以运之；有用破血化瘀之法以搜之。仲景以
承气治燥屎，以抵当治蓄血；痘疹家谓用红花、紫草，使血分松动而易透出。其义大可思也
。
向来邪气入脏入腑之说，腑脏即气血之别名也。析而言之，有经络之气血，有脏腑之气
血。
在经络之气分，为寒热走注；在经络之血分，为疼痛麻木。在腑，其神志清明；在脏，其神
明昏愦也。夫邪气渍入血分，与血液合为一体，是血液之质必坏矣。治之 必通泄其既坏之
血液，或有黄臭汗出。在经络者，或下污秽杂汁；在脏腑者，皆外邪之变乱血液也。若内伤
之病，血液自坏，或为干结，外为枯痿，内为血痹；或为湿腐，外为痈疽，内为五液注下；
或为泛溢，血化为水，变见腑肿，即血分水分是也。在经络犹有可治，在脏者，新血无从生
，即败血无从去矣。总由气分之菀结太深太久，浊气无所泄故也。治之必用前节托补诸法，
使邪能撑出气分，方有杀冀。盖血分之病，总以气分为出路也。
虞天民说：水肿这种病，是因为脾土之气虚弱，肝木之气上逆，导致水湿泛滥妄行。虽然体内有停聚的痰饮，但实际上并没有郁结积滞或滑脱不固的情况，所以以人参、白术作为君药，辅以清肃肺气、利水渗湿、清除热邪的药物，就能取得十全十美的疗效。那些面色萎黄浮肿的人，或者是酒疸，或者是谷疸，是由于沉积的顽痰胶固郁结在中焦，脾气外溢而呈现黄色。因此用苍术、厚朴、香附、陈皮这类药物，来平抑脾土之气的壅盛；用铁粉、青皮这类药物，来平抑肝木之气的横逆；再加上神曲，帮助脾胃消化积滞。待黄色消退后，再用参、术类药物，以完成治疗。这是治标进而治本的方法。如果这两种病证的治疗顺序颠倒，灾祸就会立刻降临。
胡玉海说：伤寒病发展到舌苔发黑时，邪气已经传入太阴经，可以用更衣散攻下。服用后，或者经过一周左右的时间，大便没有不通畅的。如果服到该通而未通的时候，肝脏已经没有粘滞的毒邪，毒素全部归于阑门，就可以立即使用大黄攻下。为什么呢？因为人的真阴藏于肝脏，大黄是入脾经的药物，必须等到毒邪不再牵连肝脏时，才可以应用。这样分清先后次序，就不会损伤真阴，元气也容易恢复。按语：这一定是先用甘寒生津、活血的药剂，清解血分的热邪，使热毒浮载于气分（空分），然后才能随着渣滓一起排出。如果毒邪在血脉中，却去攻伐肠胃，那么津液和气都会受伤，血分中的郁积毒邪会更加停滞而没有出路。肝即属于血分，脾即属于肠胃。
以上两条，就是气分与血分的辨别。病在气分，与病在血分，治疗方法自然不可混淆。病在气分的，邪气虚悬，没有滞留附着的地方，可以直接发汗或直接攻下，邪气就会随着汗液或大便排出；如果邪气浸淫在脉络曲折之处，阻滞不能流通，就必须将其提出并引导回归到气分，然后才能彻底清除，而不能直接迅猛扫荡。所谓将其提归气分的方法，有用缓缓支撑托举的方法，多次使其微微出汗，逐渐达于体表；有用滋养血液、生津液的方法，使津液充盈，浮载邪气于体表，然后一次发汗就彻底清除；有用轻轻攻下的方法，多次使肠胃清空，膜络中的邪气逐节卸入肠胃，逐渐干净；又有用酸涩收敛的药物，在大黄、芒硝、牵牛子、巴豆等剂型中，使肠胃四维膜络中的邪气，被吸摄提到空中，随着渣滓一起排出。有用补血益气的方法来运化它；有用破血化瘀的方法来搜剔它。张仲景用承气汤治疗燥屎，用抵当汤治疗蓄血；痘疹科医生认为使用红花、紫草，能使血分松动而易于透出。其中的道理值得深思。
向来所说的邪气入脏入腑的说法，腑和脏其实就是气血的别名。详细分析来说，有经络的气血，有脏腑的气血。在经络的气分，表现为寒热走注；在经络的血分，表现为疼痛麻木。在腑，神志清明；在脏，神志昏愦。邪气渗入血分，与血液合为一体，那么血液的质地必然败坏。治疗时必须通泄已经败坏的血液，可能会有发出臭秽的黄汗。在经络的，或者排出污秽混杂的汁液；在脏腑的，都是外邪扰乱血液所致。如果是内伤疾病，血液自行败坏，或者变得干结，外部表现为枯痿，内部表现为血痹；或者变为湿腐，外部表现为痈疽，内部表现为五液注下；或者变为泛溢，血化为水，变见腹部肿胀，这就是血分病转化为水分病。病在经络还有可治之机，病在脏的，新血无从产生，败血也无从去除。总归是因为气分的郁结太深太久，浊气无处宣泄的缘故。治疗时必须使用前文提到的托补诸法，使邪气能够撑出气分，才有希望治愈。大概血分的病，总是以气分为出路。
Yu Tianmin stated: The disease of edema arises from the deficiency of Qi in Spleen Earth and the rebellion of Qi in Liver Wood, leading to the reckless flow of water-dampness. Although there is retained phlegm and lingering fluid, there is essentially no stagnation or accumulation, nor is there slipping or unconsolidated loss. Therefore, Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) are used as sovereign drugs, assisted by herbs that clear Metal (Lung), promote diuresis, and remove heat, achieving a perfect cure. Those with yellowish swelling, whether due to wine jaundice or grain jaundice, have stubborn phlegm deposited and firmly knotted in the middle jiao, causing Spleen Qi to overflow outwardly resulting in yellowness. Thus, herbs such as Cangzhu (Atractylodis Rhizoma), Houpo (Magnoliae Officinalis Cortex), Xiangfu (Cyperi Rhizoma), and Chenpi (Citri Reticulatae Pericarpium) are used to pacify the excessive abundance of Spleen Qi; Tie Fen (Ferrum Preparatum) and Qingpi (Citri Reticulatae Pericarpium Viride) are used to pacify the horizontal rebellion of Liver Qi; along with Qu (Medicated Leaven) to assist the Spleen in digesting accumulations. After the yellowness recedes, Renshen and Baizhu are used again to complete the treatment. This is a method of treating the branch first and then the root. If the treatments for these two conditions are reversed, disaster will follow immediately.
Hu Yuhai stated: When Shaoyang disease progresses to black tongue coating, the pathogenic factor has entered the Taiyin stage, and Gengyi San can be administered to induce purgation. After ingestion, within about a week, bowel movements should not remain unrelieved. If upon administration, relief does not occur when it should, and the Liver has no longer any sticky retention, with toxins fully returning to the Lamen (a point near the large intestine), Dahuang (Rhei Radix et Rhizoma) can be immediately used for purgation. Why? Because the True Yin of humans is stored in the Liver, while Dahuang is a drug entering the Spleen meridian. One must wait until the toxin no longer adheres to the Liver before using it. By distinguishing the sequence in this manner, True Yin is not damaged, and Yuan Qi (Original Qi) can be easily restored. Note: This requires first using sweet-cold herbs to generate fluids and invigorate blood, clearing heat from the Blood level, so that heat-toxins float into the Qi level (empty spaces), allowing them to descend together with dregs. If toxins are in the blood vessels but one attacks the intestines and stomach, both Jin Ye (Body Fluids) and Qi will be injured, and the stagnant toxins in the Blood level will become more stuck without an exit. The Liver corresponds to the Blood level, and the Spleen corresponds to the intestines and stomach.
The above two passages illustrate the distinction between the Qi level and the Blood level. Diseases in the Qi level versus those in the Blood level require distinct treatments and cannot be confused. In diseases of the Qi level, pathogenic factors hang loosely without sticking, allowing for direct sweating or direct purgation, so pathogens exit with sweat or stool. If pathogens infiltrate the tortuous parts of collaterals and meridians, causing stagnation and blocking circulation, they must first be extracted and guided back to the Qi level before they can be completely eliminated; one cannot simply sweep them away rapidly. Methods to guide pathogens back to the Qi level include: using slow support and lifting methods to induce slight sweating repeatedly, gradually reaching the exterior; using methods to nourish blood and generate fluids to make body fluids abundant, floating pathogens to the surface, and then eliminating them with a single sweat; using gentle purgation to repeatedly clear the intestines and stomach, allowing pathogens in the membranes and collaterals to unload step-by-step into the intestines and stomach until clean; using sour and astringent herbs within formulas containing Dahuang, Mangxiao (Natrii Sulfas), Qianniu (Pharbitidis Semen), and Badou (Crotonis Fructus) to suck pathogens from the four corners of the intestinal membranes and collaterals into the empty space, descending them with dregs. Using methods to tonify blood and boost Qi to move them; using methods to break blood and resolve stasis to search them out. Zhang Zhongjing used Chengqi Tang to treat dry feces and Didang Tang to treat accumulated blood; physicians specializing in smallpox and measles believe that using Honghua (Carthami Flos) and Zicao (Arnebiae Radix et Rhizoma) loosens the Blood level, making it easier for pathogens to emerge. The principle here is worthy of deep thought.
The traditional theory of pathogens entering Zang (Viscera) and Fu (Organs) states that Fu and Zang are actually aliases for Qi and Blood. Analyzed in detail, there is Qi and Blood in the meridians and collaterals, and Qi and Blood in the Zang and Fu organs. In the Qi level of the meridians and collaterals, symptoms manifest as wandering cold and heat; in the Blood level of the meridians and collaterals, symptoms manifest as pain and numbness. In the Fu organs, consciousness is clear; in the Zang organs, consciousness is confused. When pathogens infiltrate the Blood level and merge with blood, the quality of the blood must deteriorate. Treatment must involve draining and purging the deteriorated blood, which may result in the excretion of foul-smelling yellow sweat. In the meridians and collaterals, foul impure juices may be discharged; in the Zang and Fu organs, external pathogens disrupt the blood. If the disease is internal injury, blood deteriorates spontaneously, becoming dry and knotted, appearing externally as withered and flaccid, internally as blood bi (obstruction); or becoming damp and putrid, appearing externally as carbuncles and ulcers, internally as the downward pouring of the five fluids; or becoming overflowing, where blood transforms into water, presenting as abdominal swelling—this is the transformation of Blood level disease into Water level disease. Diseases in the meridians and collaterals are still treatable; diseases in the Zang organs are untreatable because new blood cannot be generated, and bad blood cannot be removed. This is ultimately due to deep and prolonged stagnation in the Qi level, leaving turbid Qi with no outlet. Treatment must employ the aforementioned supporting and tonifying methods to push pathogens out of the Qi level, only then is there hope for recovery. Generally, diseases of the Blood level always take the Qi level as their exit route.