为烦劳伤阳，可用参、 、术、草甘温以除大热，脉迟为冷劳，可用姜、桂、雄、附辛温以振残阳，毕竟阳伤冷劳不概
见而易治，阴伤火劳则甚多而难治。何也？烦劳伤阳，节其劳易，而阳气亦易复也；情欲伤阴，遂其情难，而阴液亦难
充也。他欲犹易遂，而男女之欲尤难遂也。人非圣贤，焉能发乎情、止乎礼义？此怨女旷男之所以多夭折，而子舆氏之
所以叹美于太王也。迨其病成，徒药无补，为人父母者，如得其情，可不哀矜而早为之所乎？虽然，情不遂则伤阴，情
太纵亦伤阴，故圣人又有血气未定之戒，遂而能节，固位育之道哉！
（注）仁和沈文浦云∶夫子一则曰好德如好色，再则曰吾未见好德如好色。屡以德色互喻，岂无谓哉？盖
二者皆爱心为之也。仁爱之心，自然而然而不能忍，是谓德心；欢爱之心，自然而然而不能舍，是为色心。此
皆生与俱来固有之性，故孟子曰∶食色，性也。但色有正有邪。自己妻外家正色也，他人妇女邪色也。圣经贤传
只有禁止邪色之训，从无断绝正色之理。惟释、老二氏并正色而禁之，正色断绝则人类绝灭矣。愚谓人类灭绝
，则天地空存，彼佛、老者将与鸟鲁同群乎？此其所以为异端之说也。圣人之教，惟婚嫁以时，俾无怨旷，更制
礼以节欲，俾无放溢为非，如同姓不婚，夫妇有别，及天子、诸候妃匹有数，庶人非四十无子不娶外家，咸有深
意存焉。故夫死不嫁谓之节妇，有以哉！有以哉！若夫旷男固易成劳，而怨女为尤多，不仅室女、锢婢、师尼
、寡妇为然也。其遂而不遂隐忍难言，殆有笔楮不能罄者已。外此则更有良人不淑，恶姑肆虐，横逆之来，吞声
曲受，妇人未尝学问，焉能责其尽安于义命哉！抑郁成劳，举目皆是。古人妻亡而有子者不再娶，未尝不有鉴
于此焉。余三十三岁而鳏，誓不再娶。至四十九岁为大儿完姻，子妇善持家，极孝顺，此其明效也。一得之愚，
敢为世人告之。不但节欲可以养身，而向平之愿易了。《易》云∶不节若，则嗟若。谓家庭垢谇、儿女啼号之
嗟，皆由自不节欲所致，故象曰∶又谁咎也。其义微矣。
《难经》上损下损之论，千古以为名言，而后人谓自下上者为感热损阴则是矣，谓自上下者为感寒损阳则
未尽然也。夫暑、燥、火三者之伤肺，可谓之感寒而始损阳乎？即风、寒、湿三气，皆能郁肺气以成热。内则
悲伤太过，则肺火自动；心阳太扰，则肺亦受克，肝阳肆逆，金反受刑。岂可但泥于形寒饮冷之一端哉？且上
损之病，世多不识，缘古书皆混与他证并论也。如肺热叶焦之痿，与肺痈并列之肺痿，及三消证中之肺
消，皆上损也。肺热叶焦，其证色白而毛败，即皮聚毛落之互词。上损至胃则难治，故治痿独取阳明，以阳明
为脏腑之海，而肺金尤赖胃土以上供也。盖此证属干热者多，如草木遇烈日而枝叶萎软也。故以滋胃液为首务，
嵩崖谓风药及温补香燥之剂断不可用是已。间有胃中湿热不攘，亦能上熏于肺，而叶焦为痿，此当主以清阳明
之湿热为先。所谓独取阳明者，滋之清之，肺病总以治胃为本也。然是否有湿，必当细详。苟无湿而率用化湿
之药，则液愈耗而热愈增，筋脉愈致枯干挛缩，求为弛长缓纵而不可得矣。慎之慎之！
（注）若但两足痿软者，固属下焦精虚骨痿，然脾胃主四肢，阳明主束骨而利机关，其中枢湿盛酿热，足
痿不能用者，亦宜取阳明而攘湿热也。茎痿一证，人但知为阳虚，而亦有阴虚者。立斋所谓如木得露则森立，
遇酷暑则痿瘁也。然阳明合于宗筋，胃中湿热太盛而下注宗筋，亦能致痿，不可误认为虚也。
《内经》肺热叶焦之痿，痿虽见于外，而肺叶既焦，岂非肺质先痿于内乎？《金匮》与肺痈并列之肺痿，
肺已痿于内，而肢体未露痿象，证虽不同，其实同为《难经》一损损于肺之病也。《金匮》论肺痿甚详，而与
肺痈并列者，以其见证相似，故比类而辨之，俾后人易于分别，非谓肺痿为外证也。孰知后人竟不悟其为上损
哉！惟《理虚元鉴》知阴虚统于肺，然未知痿证之即为上损，而粗工犹诋清金保肺之不能治损，故特辨之。
（注）痿痹之痿，与肺痿、茎痿三证，皆有液虚、湿盛之分，临证极宜辨别。大抵液虚者，口干而知味，
舌红而无苔；湿盛看，口腻不知味，舌有黄白苔。若脉色疑似，则以此审察，最为扼要。
善食形瘦曰消，善饮口燥曰渴，《宣明论》列消渴于燥病，盖此证有燥无湿也。《易》云∶火就燥。风自
火出。《内经》云∶其传为风消。正如暑月南风，赤地千里。病由阴虚火炽，热极生风者，乃劳证之末传，或
由膏粱石药积热所发者，亦无异乎误药以成劳。析而言之∶饮不解渴曰上消，即《内经》之膈消，《难经》之
上损，以肺居膈上，而金受火刑，故成渴病；食不充饥曰中消，亦曰消中，《伤寒论》谓之除中，以胃位中枢
，而土为火烁，故成消病，胃阳发越则为除中，小溲如膏曰下消，即强中证，亦谓之肾消，以肾处下极。而精
被火灼，故成枯病。统名之曰三消者，谓其肌肉消瘦也。万物得水则丰腴。得火则干瘪，善饮善食而干瘦，岂
非火燔其液、风耗其津乎？
（注）上消宜用小剂频服，以清火救肺，白虎加人参汤主
之。善饮而小溲少者，热能消烁其水也，加花粉、麦冬以滋液，小溲多者，水液不能渗泄于外也，加葛根以升
清，小溲有而不利者，恐变水肿，桂苓甘露饮清上以开下，俾火降湿行。治中消宜直清胃热，体实者三黄丸或
调胃承气汤，体虚者黄连猪肚丸。治下消宜泻火救阴，知柏八味丸或大补阴九。除中证乃阴竭而胃阳外越也，主死。
（校）《内经》又有饮一溲二之移寒证，《金匮》有饮一溲一之肾气丸证，皆非真消渴也。《医碥》辨之甚详。
（刊）饮多溲多，其常也，不可谓之病，必其肌渐瘦削，始为消渴。雄自幼至今，非酷暑不饮茶汤，惟侵晨必以
淖糜为早膳，而昼夜小溲五六行，既清且长，较一日所饮，奚止倍出哉！体气虚寒则固然。设泥移寒之说，
何以至今无恙乎？三复《医碥》，服其卓见。
健忘，亦虚劳之萌也。先哲云∶水清明而火昏浊，此智愚之别。水静而神藏，火躁而消亡，此存亡之殊。故性静则
心如止水，情动则心若亡猿，烦扰外驰，存乎中者几希矣。存乎中者几希，则语后便忘，不俟终日，纵复追忆，邈若山
河。惟当夜半鸡鸣梏亡之余，灵明复 ，日间所作所为，皆历历能记。由是言之，药虽有安心养血之功，固不若自为存
养之为得耳。盖七情五志，动即为火，皆足扰我安静之神，而痰闭血郁又无论矣。若乃精神衰短，心昏然不能须臾，苟
非老而遗忘，何以天夺其魄，梏之反复，夜气不足为存？此子舆氏所致叹于牛山之木也。然泰西邓玉函《人身说概》谓
人记性，含藏在脑。凡人追忆往事骤不可得，其手不觉搔脑后，若索物令之出者，虽儿童亦如是，此其明证也。愚按天
台齐次风先生学问淹博，记性过人，后官礼部侍郎时，坠马破脑，蒙古医人刳生牛腹卧公其中，并取生牛脑乘热纳公颡，
愈后尽忘所记，不能握笔，则西士之言已有征验。盖脑为髓海，又名元神之府，水足髓充，则元神清湛而强记不忘矣。
若火炎髓竭，元神渐昏，未老健忘，将成劳损也奚疑！
（注）俗谓事过辄忘者曰没脑油，颇与西士之论合。
（刊）泰西合信氏近着《全体新论》一书，谓脑为主宰觉悟动作之司，一身之灵在脑。其说较邓氏更详。其自序
云∶凡天下之物，莫不有理，惟理未穷，即知有未尽。若能穷理有据，则不论何人言之，皆当信之。盖
人同此心而心同此理，固不得异其人而并异其理也。
劳病每兼失血，治法不可执一，俞惺斋论之最详。且辨仲醇三法之流弊，亦皆中肯。末云血溢上窍，属阳盛阴虚、
有升无降者十居八九，若谓服苦寒药必死，则《金匮》之泻心汤不几为罪之魁哉？尤为阐发至当。盖劳则火升，血因火
溢，是其常也；其气不摄血，阳虚阴必走者，是其变也。不知其常，焉能知变？惟守经者能达权，苟不知常，侈痰其变，
是为乱道。《内经》云∶阴平阳秘，精神乃治。此为治虚之要旨。后人援引大易扶阳抑阴之说以欺世，甚以鳌山走马灯为
喻，世皆惑之。香岩先生尝辨之曰∶灯之动固由于火，而火之明本于油，若油干则火亦灭矣。可见阳脱者，亦阴先竭而
阳无根据也。
（注）医贵识病，病识得真，则硝、黄、麻、桂皆是对病良药，病识不真，则参、 、归、地皆是杀人毒
药。如丹溪先生善用知、柏，后人多议其非。若识病既真，辨其当用者而用之，知、柏亦有起死回生之力。阴
虚火炽之劳，世岂无其证乎？最可笑者，黄履素执其己赋之偏，欲概万人之体，着《折
肱漫录》极诋寒凉，专崇温燥。夫子曰∶好仁不好学。其此公之谓哉！
（刊）女子阴类，以血为主，故阴足而经行，血当外露者也；男子阳类，以气为主，故阴足而精通，血不外露者也。
苟无所伤，终身可以不露，露即病也，不过大小轻重之间耳。
精滑自遗，每成劳损，男女皆有之，丹溪谓女人之带下，即男子之精遗也。阴虚火动者为虚，湿热下注者为实。不
论虚实，皆宜佐以黄柏，苦能坚阴固肾，寒能清热胜湿也。间有属阳虚而当温补者，百中一二耳。
（注）治湿热遗带松石猪肚丸、《元珠》端本丸，阴虚者三才封髓丹、六味地黄丸，皆有捷效。
女人虚劳较多于男子者，致虚致劳之途匪一，不仅隐曲抑郁也。月事未行，先有带下，带下过多，精髓
渐渴，妇女习以为常，不比男子遗浊，初患即知为病也。迨至行经，或情怀不适，或起居不谨，或饮食不慎，
皆能致病。病而失治、误治，驯至成劳。更有妊娠、产育之事，稍或不慎，略一误治，劳亦易致。兴言及此，
可不怜乎？人子思之，可不孝乎？最不仁者，强裹其足，必欲弓小，图以悦人之目，而不惜女之躯，竟
至因此成劳而死者，尤可惨矣，固轩、岐所未料及也。
（注）女子裹足，究不知始自何人。或云起于妲己，或云起于西施者，皆村瞽之谈也。或云肇于汉、唐，
而元人伊芳世珍辑《 记》，引《修竹阁女训》谓范睢言裹足不入秦，用女喻也，是则战国时已有之矣。意彼
时不过略为裹束，如满洲女子，不任其若男子之放大耳。故汉、唐诸诗咏美人者，并无弓履之称。迨李后主宫
人娘，始作弓月之形，矫揉造作，卒致
亡国，此简斋先生所以罪其作俑也。沈君文浦云∶后人沿此，习成锢疾，母毒其女以为慈，姑虐其妇以为爱，
遂造亿万世、亿万人无穷之孽。或曰不然，古人为此，非饰美丽也，为拘游走也。呜呼，岂理也哉！未嫁则父
母拘之，既嫁则丈夫拘之，谨其闺门，严其出入，养其羞恶，课其女红，于以拘游走也何难之有？而顾为此戕
贼形躯之事，忍莫甚矣！拙莫甚矣！戒邪视而凿其目，戒邪言而截其舌，岂理也哉？况古来贞静者，岂尽由步
之纤？淫奔者，岂尽由履之巨？奈之何如就三木，如受刖刑，遂令髫龄弱质，罹鞠凶于早岁，遭荼毒以终
身。每见负痛饮疼，因是而瘠病者有之，由是而夭亡者有之，幽闺暗狱，魄滞魂冤，哀平哉！想我国家平成以
来，风同道一，男子剃头辫发，则晨夕省梳网之烦，暑月受清凉之福，德莫大焉，何独女子而不普沾其泽平？
倘亦遵路遵道，顺天地之自然，极官骸之得所，岂不休欤！
（校）裹足一事，相习成风，虽圣朝之仁政，不能尽革其陋俗，奈之何哉！无已，则《本草纲目》所采《
闺阁事宜》一方，载朴硝条下，欲裹先洗，庶免其疼。俗传用凤仙花连根捶烂煎汤，频洗其足，则骨渐柔软，
裹之不疼，亦妙方也。但断不可用猴骨洗脚。恐骨虽软，有终身不能行走之害也。
上论虚劳。
（刊）致劳之途多矣，而裹足成劳，诚轩、岐所未料及者。迩来不论男女，又于劳病门中增一坐位，久吸
亚片，阴竭火炎，渐成烟劳，不能疗救。既促其命，亦倾其家，天下患之，竟无大药。安得轩、岐复起，为生
民痛下针砭哉！
张戴人云∶惊者阳，从外入也，恐者阴，从内出也。惊者
谓自不知故也，恐者自知也。足少阳胆经属木，胆者敢也，惊怕则胆伤矣。《内经》曰∶惊者平之。平乃平常
之义。如闻响而惊者，常击物作响，使习闻如平常，则不惊矣。夫惊则神上越，击物宜在下，使其下视，所以
收神也。愚谓分惊恐为外入内出，可谓一言破的。古人皆云心主惊，而不知情志字皆从心，惟惊字从马，以马
无胆，故善惊，惊则伤胆，允为卓识。盖人之勇懦、因胆之壮怯而分。观其论治，似属元妙，及至说破，又极
平常，然岂常人所能测哉！
（注）亘古以来，善治病者，莫如子和先生，不仅以汗、吐、下三法独擅千古也。
魏玉横治徐德滋女，年近二十。素患胁痛，月事先期，近因经迟数日，身面发疹，呕血盆许，心下若有一
因为烦劳损伤阳气，可以使用人参、白术、甘草等甘温的药物来清除大热；脉象迟慢属于冷劳，可以使用干姜、肉桂、雄黄、附子等辛温的药物来振奋残存的阳气。毕竟阳气受损的冷劳不常见且容易治疗，而阴液受损的火劳则非常多见且难以治疗。为什么呢？烦劳损伤阳气，节制劳作就容易恢复，而且阳气也容易复原；情欲损伤阴液，顺从情欲很难（指克制欲望难），而且阴液也难以充盈。其他的欲望还比较容易满足，而男女之间的欲望尤其难以满足。人不是圣贤，怎么能做到情感发乎自然却止于礼义呢？这就是为什么怨女旷男（未婚男女）大多早夭折，以及孟子之所以赞叹太王（周朝先祖）的原因。等到病已成，光靠吃药没有补益作用，作为父母的人，如果了解了其中的实情，能不哀怜并早早为他们安排（婚姻）吗？虽然如此，情欲不顺从会损伤阴液，情欲过度放纵也会损伤阴液，所以圣人又有血气未定时的告诫，顺应情欲又能加以节制，这确实是安身立命、培育生命的道理啊！
（注）仁和沈文浦说：孔子一方面说“好德如好色”，另一方面又说“吾未见好德如好色”。多次用德和色互相比喻，难道没有深意吗？大概两者都是爱心在起作用。仁爱之心，自然而然而不能忍耐，这叫德心；欢爱之心，自然而然而不能舍弃，这叫色心。这些都是与生俱来的固有本性，所以孟子说：“食色，性也。”但色有正邪之分。自己的妻子是正色，他人的妇女是邪色。儒家经典贤传只有禁止邪色的训诫，从来没有断绝正色的道理。只有佛家、道家连正色也禁止，如果正色被断绝，人类就会灭绝了。我认为人类灭绝，天地也就空存了，那些佛家、道家的人难道要和鸟兽同群吗？这就是他们被称为异端学说的原因。圣人的教化，只是让婚嫁及时，使没有怨恨孤独的人，再制定礼仪来节制欲望，使没有放纵溢出的行为，如同同姓不婚、夫妇有别，以及天子、诸侯妃嫔数量有限，平民如果不是四十岁没有儿子就不娶妻等，都有深意在其中。所以丈夫死了不再改嫁称为节妇，是有原因的啊！有原因的啊！至于旷男固然容易形成劳损，而怨女更是多得多，不仅仅是处女、禁闭的婢女、尼姑、寡妇这样。她们想满足而不能满足，隐忍难以言说，大概有笔有纸也不能穷尽吧。除此之外，还有丈夫不好，恶婆婆肆虐，横逆的事情来临，吞声曲意承受，妇人未曾学问，怎么能要求她们完全安于义理命运呢！抑郁形成劳损，举目皆是。古人妻子去世如果有儿子就不再娶，未尝不是因为借鉴于此。我三十三岁丧偶，发誓不再娶。到四十九岁为大儿子完婚，儿媳善于持家，非常孝顺，这是明显的效果。一点愚见，敢对世人告知。不但节制欲望可以养生，而且向平（东汉高士向长，字子平，曾嘱咐子女婚嫁毕即游五湖）的愿望也容易了结。《易经》说：“不节若，则嗟若。”说的是家庭争吵、儿女啼哭的叹息，都是由自己不节制欲望导致的，所以卦象说：“又谁咎也？”其中的意义很微妙。
《难经》关于上损下损的论述，千古以来被视为名言，但后人认为自下而上的是感受热邪损伤阴液是对的，认为自上而下的是感受寒邪损伤阳气则不完全正确。暑、燥、火三种邪气伤害肺脏，可以说是在感受寒邪之后才损伤阳气吗？即使是风、寒、湿三种邪气，都能郁滞肺气从而化热。内部则是悲伤太过，肺火自动；心阳太扰，肺也受克制；肝阳肆意逆乱，金（肺）反而受刑。怎么可以只拘泥于形寒饮冷这一方面呢？况且上损的病，世人大多不认识，因为古书都把它和其他证候混在一起讨论。比如肺热叶焦的痿证，与肺痈并列的肺痿，以及三消证中的肺消，都是上损。肺热叶焦，其症状是面色白而毛发败坏，也就是皮聚毛落的另一种说法。上损发展到胃就难治，所以治疗痿证独取阳明经，因为阳明经是脏腑之海，而肺金尤其依赖胃土来供养。大概这个证属热者居多，就像草木遇到烈日而枝叶萎软一样。所以以滋养胃液为首要任务，嵩崖先生说风药及温补香燥的药剂绝对不可用，就是这个意思。间或有胃中湿热不除，也能上熏于肺，导致叶焦成痿，这应当以清利阳明湿热为先。所谓独取阳明，就是滋之、清之，肺病总以治胃为根本。然而是否有湿，必须仔细详察。如果没有湿而随意使用化湿的药，那么津液越耗竭，热邪越增加，筋脉越发枯干挛缩，想要恢复弛缓伸长也不可能了。谨慎啊谨慎啊！
（注）如果只是两脚痿软无力，固然是下焦精虚骨痿，但是脾胃主管四肢，阳明经主管约束骨骼而利于关节活动，其中枢湿气盛酿成热，导致足痿不能用的，也应当取阳明经来清攘湿热。茎痿一证，人们只知道是阳虚，但也有阴虚的情况。薛立斋所说的像树木得到露水则茂盛耸立，遇到酷暑则枯萎倒伏一样。然而阳明经合于宗筋，胃中湿热太盛而下注宗筋，也能导致痿证，不可以误认为是虚证。
《内经》中肺热叶焦的痿证，痿虽然表现在外部，但肺叶既然焦枯，难道不是肺质先在内部痿废吗？《金匮要略》中与肺痈并列的肺痿，肺已经在内部痿废，而肢体还没有显露痿象，证候虽然不同，其实同为《难经》所说的一损损于肺的病。《金匮要略》论述肺痿很详细，而与肺痈并列的，是因为见证相似，所以比较类比来辨别，使后人容易分别，并不是说肺痿是外证。谁知道后人竟然不明白它是上损呢！只有《理虚元鉴》知道阴虚统摄于肺，但不知道痿证就是上损，而粗疏的医生还诋毁清金保肺的方法不能治疗虚损，所以特别辨析它。
（注）痿痹的痿，与肺痿、茎痿这三种证候，都有津液虚、湿气盛的区分，临证极宜辨别。大致津液虚的，口干而知味，舌红而无苔；湿气盛的，口腻不知味，舌有黄白苔。如果脉色疑似，就用这个来审察，最为扼要。
食欲旺盛身体消瘦叫消，饮水多口干燥叫渴，《宣明论》将消渴列在燥病中，大概因为这个证有燥无湿。《易经》说：“火就燥。风自火出。”《内经》说：“其传为风消。”正如暑天南风，赤地千里。病由阴虚火炽，热极生风，这是劳证的最后传变，或者由膏粱厚味、金石药物积热所引发的，也不异于误药而成劳。分析来说：喝水不解渴叫上消，即《内经》的膈消，《难经》的上损，因为肺居膈上，而金受火刑，所以成渴病；吃东西不充饥叫中消，也叫消中，《伤寒论》称之为除中，因为胃位处中枢，而土为火烁，所以成消病，胃阳发散则为除中；小便像膏脂一样叫下消，即强中证，也叫肾消，因为肾处下极，而精被火灼，所以成枯病。统称它们为三消，是说它们肌肉消瘦。万物得水则丰满，得火则干瘪，善饮善食而干瘦，难道不是火焚烧其液、风消耗其津吗？
（注）上消宜用小剂量频繁服用，以清火救肺，用白虎加人参汤主治。善饮而小便少的，是热能消烁水液，加花粉、麦冬以滋润津液；小便多的，是水液不能渗泄于外，加葛根以升清；小便有而不利的，恐怕变成水肿，用桂苓甘露饮清上以开下，使火降湿行。治疗中消宜直清胃热，体质实者用三黄丸或调胃承气汤，体质虚者用黄连猪肚丸。治疗下消宜泻火救阴，用知柏八味丸或大补阴丸。除中证乃是阴竭而胃阳外越，主死。
（校）《内经》又有饮一溲二的移寒证，《金匮要略》有饮一溲一的肾气丸证，都不是真正的消渴。《医碥》辨析得很详细。
（刊）喝得多尿得多，这是常态，不能称为病，必须是肌肉逐渐消瘦，才是消渴。我雄（作者自称）从小到现在，除非酷暑不饮茶汤，只有清晨一定以稀粥为早餐，而昼夜小便五六次，既清且长，比一天所喝的，何止多出一倍！体质气虚寒当然这样。如果拘泥于移寒的说法，为什么至今安然无恙呢？反复阅读《医碥》，佩服它的卓越见解。
健忘，也是虚劳的萌芽。先哲说：水清明而火昏浊，这是智愚的区别。水静而神藏，火躁而消亡，这是存亡的不同。所以性情静则心如止水，情动则心若亡猿，烦扰外驰，存在于心中的念头很少了。存在于心中的念头很少，那么说完话就忘记，不用等到一天结束，即使再追忆，也遥远得像山河一样阻隔。只有在半夜鸡鸣梏亡（指夜气清净）之余，灵明恢复，日间所作所为，都能历历在目地记住。由此说来，药物虽然有安心养血的功效，确实不如自我存养来得有效。大概七情五志，一动即为火，都足以扰乱我安静的元神，而痰闭血郁更不必说了。如果是精神衰短，心昏然不能片刻安宁，如果不是年老遗忘，怎么会是天夺其魄，反复梏亡，夜气不足以保存呢？这是孟子之所以感叹牛山之木的原因。然而泰西邓玉函《人身说概》说人的记忆含藏在脑中。凡人追忆往事突然得不到，手不自觉搔脑后，像寻找东西让它出来一样，即使是儿童也是这样，这是明显的证据。我认为天台齐次风先生学问渊博，记忆力过人，后来做礼部侍郎时，坠马打破头，蒙古医生剖开活牛腹让他躺在里面，并取生牛脑趁热塞入他的额头，痊愈后完全忘记了所记得的东西，不能握笔，那么西方人士的话已有验证。大概脑为髓海，又名元神之府，水足髓充，则元神清湛而强记不忘。如果火炎髓竭，元神渐昏，未老健忘，将要成为劳损还有什么可疑的呢！
（注）俗话谓事情过后就忘记的叫没脑油，颇与西方人士的言论相合。
（刊）泰西合信氏最近著《全体新论》一书，说脑是主宰觉悟动作的机构，一身的神灵在脑。他的说法比邓氏更详细。他在自序中说：凡天下的事物，没有没有理的，只要理未穷尽，就知道有未尽之处。如果能穷理有据，那么不论什么人说的，都应当相信。大概人同此心而心同此理，本来就不能因为人不同而理也不同。
劳病常常兼有失血，治法不可固执一端，俞惺斋论述得最详细。并且辨析仲醇三法的流弊，也都切中要害。最后说血溢上窍，属阳盛阴虚、有升无降的十占八九，如果说服苦寒药必死，那么《金匮要略》的泻心汤岂不是罪魁吗？尤为阐发得当。大概劳则火升，血因火溢，这是常理；其气不摄血，阳虚阴必走的，这是变局。不知道常理，怎么能知道变局？只有坚守常规的人能通达权变，如果不知道常理，侈谈变局，这是乱道。《内经》说：“阴平阳秘，精神乃治。”这是治疗虚损的要旨。后人援引大易扶阳抑阴的说法来欺骗世人，甚至用鳌山走马灯为比喻，世人都迷惑了。香岩先生曾经辨析说：灯的动固由于火，而火的明本于油，如果油干了火也就灭了。可见阳脱者，也是阴先竭而阳无根据。
（注）医贵在识病，病识得真，那么硝、黄、麻、桂都是对症良药；病识不真，那么参、 、归、地都是杀人毒药。如丹溪先生善用知母、黄柏，后人多议论他不对。如果识病既真，辨别该用的而用之，知母、黄柏也有起死回生的力量。阴虚火炽的劳病，世上难道没有这种证候吗？最可笑的是，黄履素执守自己禀赋的偏颇，想概括万人的体质，著《折肱漫录》极力诋毁寒凉，专崇温燥。孔子说：“好仁不好学，其蔽也愚。”大概说的就是这个人吧！
（刊）女子属阴类，以血为主，所以阴足而月经行，血当外露；男子属阳类，以气为主，所以阴足而精通，血不外露。如果没有什么损伤，终身可以不露，露出来就是病了，不过是大小轻重之间的区别罢了。
精滑自遗，常常形成劳损，男女都有，丹溪说女人的带下，就是男子的精遗。阴虚火动者为虚，湿热下注者为实。不论虚实，都适宜佐以黄柏，苦能坚阴固肾，寒能清热胜湿。间或有属阳虚而当温补的，百中一二罢了。
（注）治疗湿热遗带用松石猪肚丸、《元珠》端本丸，阴虚者用三才封髓丹、六味地黄丸，都有捷效。
女人虚劳多于男子，致虚致劳的途径不一，不仅仅是隐曲抑郁。月经未行，先有带下，带下过多，精髓渐渐枯竭，妇女习以为常，不像男子遗浊，初患就知道是病。等到行经，或者情怀不适，或者起居不谨慎，或者饮食不慎，都能致病。病了失治、误治，逐渐形成劳损。更有妊娠、产育之事，稍有不慎，略一误治，劳也容易形成。说起这些，能不怜悯吗？为人子女想到这些，能不孝吗？最不仁道的，强行裹住她的脚，一定要弓小，图以取悦别人的眼睛，而不惜女儿的身体，竟至因此形成劳损而死，尤其可怜惨痛，这确实是轩辕、岐伯所未料到的。
（注）女子裹足，究竟不知道始于何人。有人说起于妲己，有人说起于西施的，都是村夫盲人的言论。有人说始于汉、唐，而元人伊芳世珍辑《 记》，引《修竹阁女训》说范睢说裹足不入秦，是用女子作比喻，那么战国时已经有了。意思那时不过略微裹束，像满洲女子，不任其像男子那样放大脚罢了。所以汉、唐诸诗咏美人的，并没有弓履之称。等到李后主宫人窅娘，才开始作弓月之形，矫揉造作，最终导致亡国，这是简斋先生所以谴责她开风气的原因。沈君文浦说：后人沿袭此风，习成锢疾，母亲毒害女儿以为慈爱，婆婆虐待媳妇以为爱护，于是造亿万世、亿万人无穷的孽障。有人说不是这样，古人为此，不是为了装饰美丽，是为了拘束游走。呜呼，这哪里是道理呢！未嫁则父母拘束她，既嫁则丈夫拘束她，谨守闺门，严格出入，培养羞恶之心，教授女红，以此来拘束游走有什么难的？却顾为此戕贼形躯的事，残忍没有比这更甚的了！笨拙没有比这更甚的了！戒邪视而凿其目，戒邪言而截其舌，这难道是道理吗？何况自古贞静的女子，难道全是由脚步纤细？淫奔的女子，难道全是由鞋子巨大？奈何像戴着三木，像受刖刑，使得年幼弱质的女孩，早年遭受凶险，终身遭受荼毒。每见负重疼痛，因此瘦病有的，因此夭亡有的，幽闺暗狱，魄滞魂冤，悲哀啊！想我国家太平以来，风俗同道一致，男子剃头辫发，则晨夕省去梳理网巾的麻烦，暑月享受清凉的福分，恩德没有更大的，为何唯独女子不普遍沾受这恩泽呢？倘若也遵路遵道，顺天地的自然，极官骸的得所，岂不美好吗！
（校）裹足一事，相习成风，虽然是圣朝的仁政，不能完全革除这种陋俗，无奈啊！不得已，则《本草纲目》所采《闺阁事宜》一方，载朴硝条下，欲裹先洗，以免疼痛。俗传用凤仙花连根捶烂煎汤，频频洗脚，则骨头渐渐柔软，裹之不疼，也是妙方。但绝对不可用猴骨洗脚。恐怕骨头虽软，有终身不能行走的危害。
以上论述虚劳。
（刊）致劳的途径很多，而裹足成劳，确实是轩、岐所未料到的。近来不论男女，又在劳病门中增加一种坐位，久吸鸦片，阴竭火炎，逐渐形成烟劳，不能疗救。既缩短寿命，也倾家荡产，天下人患之，竟无大药。怎能让轩、岐复起，为百姓痛下针砭呢！
张戴人说：惊是阳，从外入；恐是阴，从内出。惊是自己不知道缘故，恐是自己知道。足少阳胆经属木，胆者敢也，惊怕则胆伤。《内经》说：惊者平之。平乃平常的意思。如闻响而惊者，经常击物作响，使习惯听到像平常一样，就不惊了。夫惊则神上越，击物宜在下，使其下视，所以收神。我认为分惊恐为外入内出，可谓一言破的。古人都说心主惊，而不知道情志字皆从心，惟独惊字从马，因为马无胆，所以善惊，惊则伤胆，确为卓识。大概人的勇懦，因胆之壮怯而分。看他的论治，似乎玄妙，等到说破，又极平常，然而岂是常人所能测度的呢！
（注）亘古以来，善于治病的，没有超过子和先生的，不仅以汗、吐、下三法独擅千古。
Due to excessive mental or physical exertion damaging the Yang Qi, one may use Gan Wen (Sweet and Warm) herbs such as Renshen (Ginseng Radix et Rhizoma), Baizhu (Atractylodis Macrocephalae Rhizoma), and Gancao (Glycyrrhizae Radix et Rhizoma) to clear the "Great Heat" (a symptom of deficiency heat). If the pulse is slow (Chi Mai), indicating Cold Lao (Consumptive Disease due to Cold), one may use Xin Wen (Pungent and Warm) herbs such as Shengjiang (Zingiberis Rhizoma Recens), Guizhi (Cinnamomi Ramulus), Xiong Huang (Realgar), and Fuzi (Aconiti Lateralis Radix Praeparata) to invigorate the residual Yang. Ultimately, Yang-damaged Cold Lao is not common and is easy to treat, whereas Yin-damaged Fire Lao is very common and difficult to treat. Why? Damaging Yang through exertion is easy to remedy by resting, and Yang Qi recovers easily; damaging Yin through sexual desire is hard to remedy by restraining desires, and Yin fluids are difficult to replenish. Other desires are relatively easier to satisfy, but sexual desire is particularly difficult to satisfy. Humans are not sages; how can they let emotions arise naturally yet stop within the bounds of propriety? This is why there are many unmarried men and women who die young, and why Mencius praised King Tai. Once the disease has formed, mere medication offers no benefit. As parents, if one understands the situation, should one not feel compassion and arrange marriages early? Although unfulfilled desires damage Yin, excessive indulgence also damages Yin. Therefore, the Sages issued warnings regarding blood and Qi that have not yet stabilized. To follow desires while exercising restraint is indeed the way to sustain life and nurture nature!
(Note) Shen Wenpu of Renhe said: Confucius once said, "To love virtue as much as to love beauty," and again, "I have never seen anyone who loves virtue as much as he loves beauty." Frequently using virtue and beauty as metaphors cannot be without meaning. Both stem from a heart of love. The heart of benevolence, natural yet unable to bear indifference, is called the Heart of Virtue; the heart of joyous love, natural yet unable to let go, is called the Heart of Lust. These are inherent natures present from birth, so Mencius said, "Food and sex are human nature." However, lust has orthodoxy and heterodoxy. One's own wife is orthodox lust; another man's woman is heterodox lust. Confucian classics only prohibit heterodox lust, never orthodox lust. Only Buddhism and Daoism prohibit both orthodox and heterodox lust. If orthodox lust were abolished, humanity would become extinct. I believe that if humanity became extinct, heaven and earth would remain empty; would those Buddhists and Daoists then live in a flock with birds and beasts? This is why their teachings are considered heretical. The teaching of the Sages merely advocates timely marriage so that no one remains single and resentful, and establishes rituals to restrain desires so that there is no licentiousness, such as prohibiting marriage between people of the same surname, distinguishing roles between husband and wife, limiting the number of concubines for emperors and feudal lords, and stipulating that commoners should not marry before forty if they have no sons. All these contain profound meanings. Thus, a widow who does not remarry is called a chaste woman, and there is reason for this. As for unmarried men, they are indeed prone to consumptive diseases, but unmarried women are even more numerous. It is not just virgins, confined maidservants, nuns, and widows who suffer. Their unfulfilled desires, hidden and endured, are too difficult to express, perhaps beyond what pen and paper can record. Besides this, there are cases where husbands are unworthy and mothers-in-law are tyrannical. When faced with injustice, swallowing insults and submitting meekly, how can women, uneducated in learning, be expected to fully accept fate and righteousness? Depression leading to consumptive disease is everywhere. In ancient times, when a wife died and there were children, the man did not remarry, likely drawing lessons from this. I lost my wife at thirty-three and vowed not to remarry. At forty-nine, I married off my eldest son. His wife manages the household well and is extremely filial; this is a clear result. With this humble opinion, I dare to advise the world. Not only can restraining desires nourish the body, but it also makes it easier to fulfill wishes like those of Xiang Ping (Xiang Chang, a Han dynasty recluse). The *I Ching* says: "If one does not regulate [desires], there will be sighs." This refers to the sighs of family quarrels and crying children, all caused by one's own lack of self-restraint. Hence the image says: "Who else is to blame?" The meaning is subtle.
The discussion in the *Nan Jing* (Classic of Difficult Issues) regarding Upper Damage and Lower Damage has been regarded as a famous saying for millennia. Later scholars stated that damage progressing from lower to upper involves contracting heat and damaging Yin, which is correct; but stating that damage progressing from upper to lower involves contracting cold and damaging Yang is not entirely accurate. Can injuries to the Lung by Summer-heat, Dryness, and Fire be said to involve contracting cold first and then damaging Yang? Even Wind, Cold, and Dampness can all stagnate Lung Qi and transform into heat. Internally, excessive grief causes Lung Fire to arise spontaneously; excessive disturbance of Heart Yang causes the Lung to be controlled; Liver Yang acting recklessly causes Metal (Lung) to be punished. How can one stick solely to the aspect of external cold and cold drinks? Moreover, Upper Damage diseases are often unrecognized by the world because ancient texts mixed them with other syndromes. For example, Wei Syndrome (Flaccidity Syndrome) caused by Lung Heat scorching the leaves, Fei Wei (Lung Flaccidity) listed alongside Fei Yong (Lung Abscess), and Fei Xiao (Lung Wasting-Thirst) among the Three Xiao syndromes, are all forms of Upper Damage. Lung Heat scorching the leaves presents with white complexion and hair loss, which is synonymous with skin gathering and hair falling out. When Upper Damage reaches the Stomach, it becomes difficult to treat. Therefore, treating Wei Syndrome focuses exclusively on the Yangming channels, because Yangming is the Sea of the Fu and Zang organs, and Lung Metal relies heavily on Stomach Earth for nourishment. Generally, this syndrome belongs mostly to Heat, like trees and grass withering under the scorching sun. Thus, nourishing Stomach fluids is the primary task. Song Ya stated that Wind-dispelling drugs and warm-tonifying aromatic-dry agents must absolutely not be used. Occasionally, Damp-Heat in the Stomach not cleared can also ascend to scorch the Lung, causing leaf scorching and flaccidity; in such cases, clearing Yangming Damp-Heat should be prioritized. What is meant by "focusing exclusively on Yangming" is to nourish and clear it; treating Lung disease fundamentally requires treating the Stomach. However, whether Dampness exists must be carefully examined. If there is no Dampness but one arbitrarily uses Damp-draining herbs, fluids will be further depleted, Heat will increase, and sinews and vessels will become increasingly dry and contracted, making relaxation impossible. Be cautious! Be cautious!
(Note) If only the two legs are flaccid, it is indeed Jiaoxu (Lower Burner Essence Deficiency) Bone Flaccidity. However, the Spleen and Stomach govern the four limbs, and the Yangming channels bind the bones and facilitate joint movement. If central Dampness is abundant and generates Heat, causing leg flaccidity and inability to walk, one should also target Yangming to drain Damp-Heat. Penile Flaccidity is known by people as Yang Deficiency, but there are also cases of Yin Deficiency. Li Zhongzi (Li Yan) described it as: like wood standing lush when receiving dew, but withering in severe heat. Since Yangming connects with the Zongjin (General Sinews), excessive Damp-Heat in the Stomach descending to the Zongjin can also cause flaccidity; it cannot be mistaken for Deficiency.
The *Nei Jing* (Inner Canon) mentions Wei Syndrome from Lung Heat scorching the leaves. Although flaccidity appears externally, if the Lung leaves are scorched, isn't the Lung substance first flaccid internally? The *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) lists Fei Wei alongside Fei Yong. The Lung is flaccid internally, but the limbs do not yet show flaccid signs. Although the syndromes differ, they are essentially the same disease as "One Damage damages the Lung" mentioned in the *Nan Jing*. The *Jin Gui Yao Lue* discusses Fei Wei in detail. It is listed alongside Fei Yong because their manifestations are similar, allowing for comparative differentiation to help later generations distinguish them; it does not mean Fei Wei is an external syndrome. Who knew later generations failed to realize it was Upper Damage? Only *Li Xu Yuan Jian* (Original Examination of Void Consumption) understood that Yin Deficiency is governed by the Lung, but did not know that Wei Syndrome is Upper Damage. Crude practitioners still denounce Qing Jin Bao Fei (Clearing Metal and Protecting Lung) methods as ineffective for consumption, so I specifically clarify this.
(Note) The Wei in Bi-Wei (Obstruction-Flaccidity) differs from Fei Wei and Jing Wei (Penile Flaccidity); all three have distinctions between Fluid Deficiency and Damp Abundance. Clinical differentiation is crucial. Generally, Fluid Deficiency presents with dry mouth but preserved taste, red tongue with no coating; Damp Abundance presents with sticky mouth and lost taste, yellow-white coating. If pulse and complexion are ambiguous, this method of examination is most essential.
Eating well but losing weight is called Xiao (Wasting-Thirst); drinking well but having dry mouth is called Ke (Thirst). *Xuan Ming Lun* classifies Xiao Ke (Wasting-Thirst Syndrome) under Dryness diseases, because this syndrome has Dryness but no Dampness. The *I Ching* says: "Fire follows Dryness. Wind arises from Fire." The *Nei Jing* says: "Its transmission is Feng Xiao (Wind Wasting)." Just as south winds in summer create barren lands for thousands of miles. This disease stems from Yin Deficiency and blazing Fire, where extreme Heat generates Wind; this is the final transmission of Lao (Consumption) syndrome, or it arises from accumulated Heat from rich foods and mineral drugs,无异于 (no different from) becoming consumption due to erroneous medication. Analyzing separately: Drinking without quenching thirst is Shang Xiao (Upper Wasting-Thirst), i.e., Ge Xiao (Diaphragm Wasting-Thirst) in the *Nei Jing*, and Shang Sun (Upper Damage) in the *Nan Jing*, because the Lung resides above the diaphragm and Metal suffers Fire punishment, thus forming Thirst disease; Eating without feeling full is Zhong Xiao (Middle Wasting-Thirst), also called Xiao Zhong, referred to as Chu Zhong (Eliminating Middle) in the *Shang Han Lun*, because the Stomach is at the center, and Earth is scorched by Fire, thus forming Wasting disease; Stomach Yang floating outward is Chu Zhong; Urine resembling paste is Xia Xiao (Lower Wasting-Thirst), i.e., Qiang Zhong Syndrome, also called Shen Xiao (Kidney Wasting-Thirst), because the Kidney is at the lowest extremity, and Essence is scorched by Fire, thus forming Withered disease. Collectively named Three Xiao because muscles waste away. All things become plump with Water and shriveled with Fire. Those who drink and eat well yet become thin—aren't this Fire roasting their fluids and Wind consuming their Jin-Ye?
(Note) Shang Xiao should be treated with small doses taken frequently to clear Fire and save the Lung, using Bai Hu Jia Ren Shen Tang (White Tiger Decoction plus Ginseng). For those who drink much but urinate little, Heat consumes the water; add Hua Fen (Trichosanthis Radix) and Mai Dong (Ophiopogonis Radix) to nourish fluids. For those who urinate much, fluids fail to permeate outward; add Ge Gen (Puerariae Lobatae Radix) to raise the Clear. For those with urine presence but difficulty urinating, fearing edema transformation, Gui Ling Gan Lu Yin (Cassia Twig, Poria, and Sweet Dew Drink) clears the Upper to open the Lower, allowing Fire to descend and Dampness to move. Treating Zhong Xiao requires directly clearing Stomach Heat; for strong constitutions, San Huang Wan (Three Yellow Pill) or Tiao Wei Cheng Qi Tang (Regulate the Stomach and Direct Downward Order Qi Decoction); for weak constitutions, Huang Lian Zhu Du Wan (Coptis Pig Stomach Pill). Treating Xia Xiao requires purging Fire and saving Yin, using Zhi Bai Ba Wei Wan (Anemarrhena, Phellodendron, and Eight Ingredient Pill) or Da Bu Yin Wan (Major Nourishing Yin Pill). Chu Zhong syndrome indicates Yin exhaustion with Stomach Yang floating outward; it is fatal.
(Correction) The *Nei Jing* also mentions Yi Han Syndrome (Transferred Cold Syndrome) with "one drink, two urinations," and the *Jin Gui Yao Lue* mentions Shen Qi Wan Syndrome with "one drink, one urination"; neither is true Xiao Ke. *Yi Bie* clarifies this in detail.
(Commentary) Drinking much and urinating much is normal and not a disease; only when muscles gradually waste away does it become Xiao Ke. I, Xiong, since childhood until now, do not drink tea unless it is extreme heat. I only eat soft porridge for breakfast every morning, yet I urinate five or six times day and night, clear and long, exceeding my daily intake by more than double. My constitution is deficient and cold, so this is natural. If one clings to the theory of Transferred Cold, how have I remained healthy until now? Repeatedly reading *Yi Bie*, I admire its outstanding insight.
Forgetfulness is also the germ of Xu Lao (Deficiency Consumption). Ancients said: Water is clear and bright, Fire is dim and turbid; this distinguishes wisdom from folly. Still water hides Spirit; restless Fire leads to extinction; this distinguishes survival from death. Thus, a calm nature makes the heart like still water; moved emotions make the heart like an escaping ape. Distractions fly outward, leaving little within. With little within, one forgets immediately after speaking, not waiting till the end of the day; even trying to recall, it feels distant as mountains and rivers. Only during the quiet time after midnight cock-crow, after the destruction of nocturnal essence, does clarity return, and daytime actions are remembered vividly. From this, although medicines have the merit of calming the mind and nourishing blood, they are certainly not as effective as self-nurturing. The Seven Emotions and Five Zang Feelings, when stirred, become Fire, all capable of disturbing my tranquil Original Spirit. Phlegm obstruction and Blood stasis are beyond mention. If spirit is short and the mind is dim, unable to remain attentive for a moment, unless it is old-age forgetfulness, how could Heaven snatch one's Soul, repeatedly destroying it, leaving insufficient Night Qi to preserve it? This is why Mencius sighed over the trees on Mount Niu. However, David Neil (Deng Yuhan) in *Ren Shen Shuo Gai* (General Description of the Human Body) states that memory is stored in the brain. When people try to recall past events and suddenly cannot, their hands unconsciously scratch the back of the head, as if seeking something to bring it out; even children do this, which is clear proof. I note that Mr. Qi Cifeng from Tiantai had extensive learning and superior memory. Later, when serving as Vice Minister of Rites, he fell from a horse and broke his skull. A Mongolian physician cut open a live cow's belly, made him lie inside, and took fresh cow brain, applying it hot to his forehead. After recovery, he completely forgot everything and could not hold a pen. Thus, the Western claim has verification. The Brain is the Sea of Marrow, also called the Mansion of the Original Spirit. When Water is sufficient and Marrow fills, the Original Spirit is clear and memory is strong. If Fire blazes and Marrow exhausts, the Original Spirit dims; premature forgetfulness will surely become consumption!
(Note) The common term "no brain oil" for forgetting things after they happen aligns well with Western theories.
(Publication) Mr. Hobson (He Xin) of the West recently published *Quan Ti Xin Lun* (New Treatise on Anatomy), stating the brain is the director of consciousness and movement, and the spirit of the body resides in the brain. His explanation is more detailed than Deng's. In his preface, he says: All things in the world have principles; if principles are not exhausted, knowledge is incomplete. If one investigates principles based on evidence, one should believe whatever anyone says. Since humans share the same heart and principle, one cannot change the principle based on the person.
Lao diseases often accompany hemorrhage; treatment methods should not be rigid. Yu Xingzhai discussed this in detail. He also criticized the drawbacks of Zhongchun's three methods, hitting the mark. He concluded that bleeding from upper orifices is due to Yang Excess and Yin Deficiency, with rising but no descending, accounting for eight or nine out of ten cases. If one claims bitter-cold drugs cause death, then Xie Xin Tang (Drain the Heart Decoction) in the *Jin Gui Yao Lue* would be the chief culprit. This elucidation is highly appropriate. Generally, consumption leads to Fire rising, and blood overflows due to Fire; this is the norm. When Qi fails to control blood, and Yang Deficiency causes Yin to escape, this is the variation. Without knowing the norm, how can one know the variation? Only those who adhere to constants can adapt to changes. If one ignores constants and speculates wildly on variations, it is chaos. The *Nei Jing* says: "When Yin is balanced and Yang is secure, Spirit thrives." This is the key principle for treating deficiency. Later generations cite the *I Ching*'s support for Yang and suppression of Yin to deceive the world, using the analogy of a walking horse lantern on a mountain. The world is confused by this. Mr. Xiangyan once refuted this: The lamp moves due to Fire, but Fire shines because of Oil. If Oil dries up, Fire extinguishes. Thus, Yang collapse occurs because Yin exhausted first, leaving Yang without foundation.
(Note) Medicine values recognizing the disease. If the disease is recognized truly, Xiao (Mirabilite), Huang (Rhubarb), Ma (Ephedra), Gui (Cinnamon) are all good medicines for the disease; if the disease is not recognized truly, Renshen (Ginseng), Kong (likely referring to a missing herb name in source, possibly Kuxingren or similar, but context implies tonics like Dangshen/Astragalus or just generic tonics represented by 'Can'), Danggui (Angelica Sinensis), Dihuang (Rehmannia) are all poisonous drugs killing patients. For instance, Danxi Master skillfully used Zhimu (Anemarrhena) and Haba (Phellodendron), and later generations criticized him. If the disease is recognized truly, and used appropriately, Zhimu and Haba have the power to revive the dying. Is there no case of Yin Deficiency with blazing Fire in the world? Most laughable is Huang Lv Su, clinging to his own constitutional bias, attempting to generalize to all bodies, writing *Zhe Gong Man Lu* to severely criticize cold-cooling herbs and exclusively advocate warm-drying ones. Confucius said: "To love benevolence but not study learning, the flaw is foolishness." This applies to this gentleman!
(Publication) Women belong to Yin, dominated by Blood; thus, when Yin is sufficient, menstruation flows, and blood is exposed externally. Men belong to Yang, dominated by Qi; thus, when Yin is sufficient, essence is complete, but blood is not exposed externally. If uninjured, one can remain unexposed for life; exposure means illness, differing only in degree.
Spermatorrhea and spontaneous leakage often lead to consumption, occurring in both sexes. Danxi said women's leukorrhea is equivalent to men's sperm leakage. Yin Deficiency with Fire stirring is Deficiency; Damp-Heat sinking downward is Excess. Regardless of Deficiency or Excess, adding Haba (Phellodendri Cortex) is advisable: Bitter strengthens Yin and secures the Kidney; Cold clears Heat and defeats Dampness. Occasionally, Yang Deficiency requiring warm-tonification occurs, one or two in a hundred.
(Note) For Damp-Heat spermatorrhea/leukorrhea, use Songshi Zhudu Wan or Yuanzhu Duban Wan; for Yin Deficiency, use Sancai Fengsui Dan or Liuwei Dihuang Wan, both effective.
Women suffer more Xu Lao than men. Paths to deficiency and consumption are numerous, not just hidden depression. Before menstruation begins, leukorrhea may appear; excessive leukorrhea gradually depletes essence. Women take this as normal, unlike men who know sperm leakage is a disease upon onset. When menstruation starts, emotional distress, careless living, or improper diet can cause illness. Untreated or mistreated, it gradually becomes consumption. Pregnancy and childbirth, if slightly careless or mistreated, easily lead to consumption. Speaking of this, is it not pitiable? Thinking of this, is it not unfilial? The most inhumane act is forcibly binding feet, insisting on small arches to please others' eyes, disregarding the daughter's body, eventually leading to death from consumption. This is especially tragic, unforeseen by Yellow Emperor and Qibo.
(Note) Foot binding originated from whom is unknown. Some say Daji, some Xi Shi; these are village fools' talk. Some say Han/Tang dynasties. Yuan dynasty Yi Fangshizhen's compilation cites *Xiuzhu Ge Nvxun* quoting Fan Sui's "binding feet prevents entering Qin" as a metaphor, implying it existed in the Warring States period. Likely, it was slight binding then, like Manchu women, not letting feet expand like men's. Thus, Han/Tang poems about beauties lack references to bound feet. Until Li Houzhu's concubine Yaoniang created the bow-moon shape, artificiality led to national ruin; this is why Jianzhai condemned her instigation. Shen Wenpu said: Later generations followed this, making it an entrenched disease. Mothers harm daughters thinking it kindness, mothers-in-law abuse wives thinking it love, creating infinite sin for billions across eons. Others say: Ancients did this not for beauty, but to restrict wandering. Alas, is this reasonable? Unmarried, parents restrict her; married, husband restricts her. Guarding the inner quarters, strict entry/exit, cultivating shame, teaching needlework—restricting wandering is easy. Why mutilate the body? Cruelty and stupidity peak here! Blinding eyes to prevent evil looks, cutting tongues to prevent evil words—is this reasonable? Moreover, chaste women historically weren't all small-footed; eloping women weren't all large-footed. Why subject tender girls to torture like wooden cangs or amputation, suffering misfortune early and torment lifelong? Seeing many suffer pain, wasting away, dying young, souls trapped in dark prisons, how sorrowful! Since our nation's peace, customs are uniform. Men shave heads and braid hair, saving morning combing trouble and enjoying cool summers—a great virtue. Why don't women share this grace? If following natural paths, satisfying bodily needs, wouldn't it be excellent!
(Correction) Foot binding is a custom; even benevolent imperial policies cannot fully eradicate it. Helpless. *Ben Cao Gang Mu* cites *Guige Shanyi*: wash feet with Xiaomiao (Mirabilite) before binding to avoid pain. Folk remedy: boil crushed Impatiens balsamina roots and wash feet frequently to soften bones, making binding painless—a good method. But absolutely do not use Monkey Bone for washing. Though bones soften, it may cause lifelong inability to walk.
Above discusses Xu Lao.
(Publication) Many paths lead to consumption, but foot-binding-induced consumption was indeed unforeseen by Xuanyuan and Qibo. Recently, regardless of gender, a new category in consumption diseases has emerged: prolonged opium smoking. Yin exhaustion and Fire flaming lead to Opium Consumption, incurable. It shortens life and ruins families. The world suffers, yet no great medicine exists. How can we wish for Xuanyuan and Qibo to rise again to treat the people's pain with needles and knives!
Zhang Dairen said: Jing (Fright) is Yang, entering from outside; Kong (Fear) is Yin, arising from inside. Jing is unawareness; Kong is awareness. Shaoyang Gallbladder Channel belongs to Wood. Gallbladder is courage. Fright injures the Gallbladder. *Nei Jing* says: "Treat Jing with Ping (Ordinariness)." Ping means ordinary. If frightened by noise, regularly strike objects to make noise, so hearing it becomes ordinary, and one is no longer frightened. Fright causes Spirit to float upward; striking objects is done below, looking down gathers the Spirit. I consider dividing Jing and Kong into external/internal entry insightful. Ancients said Heart governs Jing, not knowing emotion characters derive from Heart, except Jing which derives from Horse, because horses lack gallbladder and are easily frightened, injuring the Gallbladder. This is indeed profound insight. Human bravery/cowardliness divides by Gallbladder strength/timidity. His treatment theory seems mysterious, but explained, it is ordinary. Yet, how can ordinary people fathom it!
(Note) Since antiquity, no one treated diseases better than Hezi (Zhang Jihe), not just excelling in Sweating, Vomiting, and Purging methods.
Wei Yuheng treated Xu Dezhi's daughter, nearly twenty. She suffered flank pain, early menstruation. Recently, delayed menstruation by several days, rash on body and face, vomiting a basin of blood, sensation of obstruction below the heart...