肺中风者。口燥而喘。身运而重。冒而肿胀。肺中寒。吐浊涕。肺死脏。浮之虚。按之弱如葱叶。
下无根者死。
肺中风者。津结而气壅。津结则不上潮而口燥。气壅则不下行而喘也。身运而重者。肺居上焦。
治节一身。肺受风邪。大气则伤。故身欲动而弥觉其重也。冒者。清肃失降。浊气反上。为蒙冒也。
肿胀者。输化无权。水聚而气停也。肺中寒。吐浊涕者。五液在肺为涕。寒气闭肺窍而蓄脏热。则浊
涕从口出也。肺死脏者。肺将死而真脏之脉见也。浮之虚。按之弱如葱叶者。沈氏所谓有浮上之气。
而无下翕之阴是也。内经云。真肺脉至。大而虚。如以毛羽中人肤。亦浮虚中空。而下复无根之象尔。
肝中风者。头目 。两胁痛。行常伛。令人嗜甘。肝中寒者。两臂不举。舌本燥。善太息。胸中
痛。不得转侧。食
则吐而汗出也。肝死脏。浮之弱。按之如索不来。或曲如蛇行者死。
肝为木脏。而风复扰之。以风从风动而上行。为头目 也。肝脉布胁肋。风胜则脉急。为两胁痛
而行常伛也。嗜甘者。肝苦急。甘能缓之。抑木胜而土负。乃求助于其味也。肝中寒两臂不举者。肝
受寒而筋拘急也。徐氏曰。四肢虽属脾。然两臂如枝。木之体也。中寒则木气困。故不举。亦通。肝
脉循喉咙之后。中寒者逼热于上。故舌本燥。肝喜疏泄。中寒则气被郁。故喜太息。太息、长息也。
肝脉上行者。挟胃贯膈。故胸痛不能转侧。食则吐而汗出也。浮之弱。不荣于上也。按之如索不来。
有伏而不起。劲而不柔之象。曲如蛇行。谓虽左右奔引。而不能夭矫上行。亦伏而劲之意。按内经云。
真肝脉至。中外急。如循刀刃。责责然。如按琴瑟弦。与此稍异。而其劲直则一也。
肝着。其人常欲蹈其胸上。先未苦时。但欲饮热。旋复花汤主之。
肝脏气血郁滞。着而不行。故名肝着。然肝虽着。而气反注于肺。所谓横之病也。故其人常欲蹈
其胸上。胸者肺之位。蹈之欲使气内鼓而出肝邪。以肺犹橐 。抑之则气反出也。先未苦时。但欲饮
热者。欲着之气。得热则行。迨既着则亦无益矣。旋复花咸温下气散结。新绛和其血。葱叶通其阳。
结散阳通。气血以和。而肝着愈。肝愈而肺亦和矣。
旋复花汤方
旋复花（三两） 葱（十四茎） 新绛（少许）
上三味。以水三升。煮取一升。顿服。
心中风者。翕翕发热。不能起。心中饥。食即呕吐。心中寒者。其人苦病心如啖蒜状。剧者心痛
彻背。背痛彻心。譬如虫注。其脉浮者。自吐乃愈。心伤者。其人劳倦。即头面赤而下重。心中痛而
自烦。发热。当脐跳。其脉弦。此为心脏伤所致也。心死脏。浮之实如麻豆。按之益躁疾者死。
翕翕发热者。心为阳脏。风入而益其热也。不能起者。君主病而百骸皆废也。心中饥。食则呕者。
火乱于中。而热格于上也。心中如啖蒜者。寒束于外。火郁于内。似痛非痛。似热非热。懊 无奈。
甚者心背彻痛也。如虫注者。言其自心而背。自背而心。如虫之往来交注也。若其脉浮。则寒有外出
之机。设得吐则邪去而愈。然此亦气机自动而然。非可以药强吐之也。故曰其脉浮者。自吐乃愈。心
伤者。其人劳倦。即头面赤而下重。盖血虚者。其阳易浮。上盛者。下必无气也。心中痛而自烦发热
者。心虚失养。而热动于中也。当脐跳者。心虚于上。而肾动于下也。心之平脉。累累如贯珠。如循
琅。又胃多微曲曰心平。今脉弦。是变温润圆利之常。而为长直劲强之形矣。故曰此为心脏伤所致
也。经云。真心脉至。坚而搏。如循薏苡子。累累然。与此浮之实如麻豆。按之益躁疾者。均为上下
坚紧。而往来无情也。故死。
邪哭使魂魄不安者。血气少也。血气少者属于心。心气虚者。其人则畏。合目欲眠。梦远行而精
神离散。魂魄妄行。阴气衰者为颠。阳气衰者为狂。
邪哭者。悲伤哭泣。如邪所凭。此其标有稠痰浊火之殊。而其本则皆心虚而血气少也。于是寤寐
恐怖。
精神不守。魂魄不居。为颠为狂。势有必至者矣。经云。邪入于阳则狂。邪入于阴则颠。此云阴气衰
者为颠。阳气衰者为狂。盖必正气虚而后邪气入。经言其为病之故。此言其致病之原也。
脾中风。翕翕发热。形如醉人。腹中烦重。皮目 而短气。脾死脏。浮之大坚。按之如覆杯。
洁洁状如摇者死。
风气中脾。外淫肌肉。为翕翕发热。内乱心意。为形如醉人也。脾脉入腹而其合肉。腹中烦重。
邪胜而正不用也。皮目 而短气。风淫于外而气阻于中也。李氏曰。风属阳邪。而气疏泄。形如醉
人。言其面赤而四肢软也。皮目、上下眼胞也。又曰。脉弱以滑。是有胃气。浮之大坚。则胃气绝。
真脏见矣。按之如覆杯。言其外实而中空无有也。徐氏曰。洁洁状如摇。是不能成至而欲倾圮之象。
故其动非活动。转非圆转。非脏气将绝而何。故死。
趺阳脉浮而涩。浮则胃气强。涩则小便数。浮涩相搏。大便则坚。其脾为约。麻仁丸主之。
浮者阳气多。涩者阴气少。而趺阳见之。是为胃强而脾弱。约、约束也。犹弱者受强之约束而气
馁也。又约、小也。胃不输精于脾。脾乃干涩而小也。大黄、枳实、浓朴。所以下令胃弱。麻仁、杏
仁、芍药。所以滋令脾浓。用蜜丸者。恐速下而并伤及脾也。
麻仁丸方
麻仁（二升） 芍药（半斤） 大黄（去皮） 枳实（各一斤） 浓朴（一尺去皮）
杏仁（一升去皮尖熬别作脂）
上六味。末之。炼蜜和丸。梧子大。饮服十丸。日三服。渐加。以知为度。
肾着之病。其人身体重。腰中冷。如坐水中。形如水状。反不渴。小便自利。饮食如故。病属下
焦。身劳汗出。衣里冷湿。久久得之。腰以下冷痛。腹重如带五千钱。甘姜苓术汤主之。
肾受冷湿。着而不去。则为肾着。身重。腰中冷。如坐水中。腰下冷痛。腹重如带五千钱。皆冷
湿着肾。而阳气不化之征也。不渴。上无热也。小便自利。寒在下也。饮食如故。胃无病也。故曰病
属下焦。身劳汗出。衣里冷湿。久久得之。盖所谓清湿袭虚。病起于下者也。然其病不在肾之中脏。
而在肾之外腑。故其治法。不在温肾以散寒。而在燠土以胜水。甘、姜、苓、术。辛温甘淡。本非肾
药。名肾着者。原其病也。
甘姜苓术汤方（一名肾着汤）
甘草 白术（各二两） 干姜 茯苓（各四两）
上四味。以水五升。煮取三升。分温三服。腰中即温。
肾死脏。浮之坚。按之乱如转丸。益下入尺中者死。
肾脉本石。浮之坚。则不石而外鼓。按之乱如转丸。是变石之体而为躁动。真阳将搏跃而出矣。
益下入尺。言按之至尺泽。而脉犹大动也。尺下脉宜伏。今反动。真气不固而将外越。反其封蛰之常。
故死。
问曰。三焦竭部。上焦竭。善噫。何谓也。师曰。上焦受中焦气未和。不能消谷。故能噫耳。下
焦竭。即遗溺失便。
其气不和。不能自禁止。不须治。久则愈。
上焦在胃上口。其治在膻中。而受气于中焦。今胃未和。不能消谷。则上焦所受者。非精微之气。
而为陈滞之气矣。故为噫。噫、嗳食气也。下焦在膀胱上口。其治在脐下。故其气乏竭。即遗溺失便。
然上焦气未和。不能约束禁制。亦令遗溺失便。所谓上虚不能制下者也。云不须治者。谓不须治其下
焦。俟上焦气和。久当自愈。夫上焦受气于中焦。而下焦复受气于上焦。推而言之。肾中之元阳不正。
则脾胃之转运不速。是中焦又复受气于下焦也。盖虽各有分部。而实相助为理如此。此造化自然之妙
也。
师曰。热在上焦者。因咳为肺痿。热在中焦者。则为坚。热在下焦者。则尿血。亦令淋 不通。
大肠有寒者。多 溏。有热者。便肠垢。小肠有寒者。其人下重便血。有热者。必痔。
热在上焦者。肺受之。肺喜清肃而恶烦热。肺热则咳。咳久则肺伤而痿也。热在中焦者。脾胃受
之。脾胃者。所以化水谷而行阴阳者也。胃热则实而硬。脾热则燥而 。皆为坚也。下焦有热者。大
小肠膀胱受之。小肠为心之腑。热则尿血。膀胱为肾之腑。热则癃 不通也。 溏如 之后。水粪杂
下。大肠有寒。故泌别不职。其有热者。则肠中之垢。被迫而下也。下重。谓腹中重而下坠。小肠有
寒者。能腐而不能化。故下重。阳不化则阴下溜。故便血。其有热者。则下注广肠而为痔。痔、热疾
也。
问曰。病有积。有聚。有谷气。何谓也。师曰。积者脏病也。终不移。聚者腑病也。发作有时。
展转痛移。为可治。谷气者。胁下痛。按之则愈。复发。为谷气。
积者、 也。病气之属阴者也。脏属阴。两阴相得。故不移。不移者。有专痛之处而无迁改也。
聚则如市中之物。偶聚而已。病气之属阳者也。腑属阳。两阳相比。则非如阴之凝。故寒气感则发。
否则已。所谓有时也。既无定着。则痛无常处。故展转痛移。其根不深。故比积为可治。谷气者、食
气也。食积太阴。敦阜之气。抑遏肝气。故病在胁下。按之则气行而愈。复发者。饮食不节。则其气
仍聚也。（徐氏）
诸积大法。脉来细而附骨者。乃积也。寸口。积在胸中。微出寸口。积在喉中。关上。积在脐旁。
上关上。积在心下。微下关。积在少腹。尺中。积在气冲。脉出左。积在左。脉出右。积在右。脉两
出。积在中央。各以其部处之。
诸积。该气、血、痰、食而言。脉来细而附骨。谓细而沉之至。诸积皆阴故也。又积而不移之处。
其气血营卫。不复上行而外达。则其脉为之沉细而不起。故历举其脉出之所。以决其受积之处。而复
益之曰。脉两出。积在中央。以中央有积。其气不能分布左右。故脉之见于两手者。俱沉细而不起也。
各以其部处之。谓各随其积所在之处而分治之耳。
肺经受风邪，会出现口干、气喘，身体眩晕且沉重，头目昏蒙并伴有肿胀。肺受寒邪，会吐出浑浊的鼻涕。肺脏将死时，其脉象轻取虚浮，重按软弱如同葱叶，下部无根者主死。
肺受风邪，津液凝结而气机壅滞。津液凝结则不能上承滋润口腔而致口干；气机壅滞则不能下行肃降而致气喘。身体眩晕且沉重，是因为肺居上焦，治理调节全身气机，肺受风邪侵袭，宗气受损，所以身体欲动却反而觉得沉重。头目昏蒙，是因为肺的清肃功能失职，浊气反而上逆，蒙蔽清窍所致。肿胀，是因为肺的通调水道功能丧失，水湿停聚、气机停滞所致。肺受寒邪，吐出浑浊鼻涕，是因为五液在肺化为涕，寒气闭塞肺窍，郁积脏腑之热，导致浊涕从口鼻而出。所谓肺的死脏脉，是肺脏即将死亡时出现的真脏脉。轻取虚浮，重按软弱如葱叶，正如沈氏所说，只有上浮之气，而没有下翕之阴气。《内经》说：真肺脉出现，脉体大而虚，像羽毛中人皮肤一样，也是浮虚中空，且下部无根的征象。
肝经受风邪，会出现头晕眼花、两侧胁肋疼痛，行走时常弯腰曲背，使人喜欢吃甘甜食物。肝受寒邪，会出现两臂不能抬起，舌根干燥，喜欢长叹气，胸中疼痛，身体不能转动侧身，进食后呕吐并出汗。肝脏将死时，其脉象轻取弱，重按如绳索般坚硬且不往来流利，或者弯曲如蛇行爬行者主死。
肝属木脏，风邪又扰动它，因为风性主动且上行，所以导致头晕眼花。肝经布散于胁肋，风邪偏胜则经脉拘急，导致两侧胁肋疼痛且行走常弯腰。喜欢吃甘味，是因为肝苦急，甘味能缓和肝急，同时也因为木气过胜而克制脾土，脾土虚弱，于是求助于甘味来补益脾土。肝受寒邪导致两臂不能抬起，是因为肝受寒邪侵袭，筋脉拘挛紧急。徐氏说：四肢虽然属于脾，但两臂如同树枝，是木的形体，中寒则木气困顿，所以不能抬起，这种解释也通顺。肝经循行经过喉咙后方，中寒邪则逼迫热气向上，所以舌根干燥。肝喜疏泄，中寒邪则气机被郁结，所以喜欢长叹气（太息即长息）。肝经上行部分，夹胃贯穿膈肌，所以胸痛不能转侧，进食则呕吐并出汗。轻取弱，说明气血不能荣养上部；重按如绳索且不往来流利，是有伏匿不起、劲急不柔和的象；弯曲如蛇行，是说虽然左右奔引，但不能矫健上行，也是伏匿且劲急的意思。按《内经》说：真肝脉出现，脉象中外紧急，像触摸刀刃，责责然，像按压琴瑟弦，这与上述脉象稍有不同，但其劲直的特点是一致的。
肝着病，患者常常想要别人踩踏他的胸部上方。在刚开始未感到痛苦时，只想喝热饮，用旋复花汤主治。
肝脏气血郁滞，附着而不运行，所以叫肝着。然而肝虽着滞，但气反注于肺，这就是所谓的“横”的病证。所以患者常常想要踩踏胸部上方，胸是肺的部位，踩踏是想让气在内部鼓动以排出肝邪，因为肺犹如橐龠，压迫它则气反而出来。刚开始未痛苦时，只想喝热饮，是因为欲着滞之气，得到热则能运行，等到已经着滞形成后，喝热饮也就没有益处了。旋复花咸温，能下气散结；新绛能和血；葱叶能通阳。结散阳通，气血调和，肝着病就好了，肝愈则肺也和顺了。
旋复花汤方
旋复花（三两） 葱（十四茎） 新绛（少许）
以上三味药，用水三升，煮取一升，一次性服用。
心经受风邪，会出现翕翕发热（轻微发热），不能起床，心中感觉饥饿，进食即呕吐。心受寒邪，患者痛苦得像吃了蒜一样的感觉，严重的会出现心痛彻背，背痛彻心，好像虫子在体内窜动注射一样，如果脉象浮，会自动呕吐然后痊愈。心脏受伤的人，容易疲劳倦怠，稍劳则头面发红且下肢沉重，心中疼痛且自感烦闷，发热，肚脐跳动，脉象弦，这是心脏受伤所致。心脏将死时，其脉象轻取坚实如麻豆，重按更加躁疾者主死。
翕翕发热，是因为心为阳脏，风邪侵入而增加其热。不能起床，是因为君主之官生病，百骸皆废弛。心中饥饿，进食则呕吐，是因为火邪扰乱于中，热气格拒于上。心中像吃了蒜的感觉，是因为寒邪束于外，火邪郁于内，似痛非痛，似热非热，懊恼无奈，严重时心背互相牵引疼痛。像虫子窜动，是说疼痛从心到背，从背到心，像虫子往来交注一样。如果脉象浮，说明寒邪有外出的机转，如果能呕吐，则邪气去而病愈。但这也是气机自动的结果，不可以药物强行催吐。所以说脉浮者，自吐乃愈。心脏受伤的人，疲劳倦怠，稍劳则头面发红且下肢沉重，这是因为血虚则阳气易浮，上部盛实则下部必无气。心中疼痛且自感烦闷发热，是因为心虚失养，热气动于中。肚脐跳动，是因为心虚于上，肾气动于下。心的平脉，累累如贯珠，像抚摸琅玡石，又有说胃气多微曲叫做心平。现在脉弦，是改变了温润圆利的常态，变成了长直劲强的形态。所以说这是心脏受伤所致。经文说：真心脉出现，坚硬而搏指，像触摸薏苡子，累累然。这与上述轻取坚实如麻豆，重按更加躁疾的脉象，都是上下坚紧，且往来无情的表现，所以主死。
邪哭使魂魄不安的，是因为血气少。血气少归属于心。心气虚的人，就会害怕，闭眼想睡觉，梦见远行而精神离散，魂魄妄行。阴气衰弱的表现为癫证，阳气衰弱的表现为狂证。
邪哭，是指悲伤哭泣，像被邪气附身一样。这表象上有稠痰、浊火的差异，但其根本都是心虚而血气少。于是醒睡之间恐怖，精神不守，魂魄不居，发展为癫证或狂证，这是必然的趋势。经文说：邪入于阳则狂，邪入于阴则癫。这里说阴气衰者为癫，阳气衰者为狂。大概一定是正气虚而后邪气才入。经文说的是发病的原因，这里说的是致病的本源。
脾经受风邪，会出现翕翕发热，外形像醉酒的人，腹中烦闷沉重，眼睑跳动且短气。脾脏将死时，其脉象轻取大且坚，重按如倒扣的杯子，洁洁状如摇动者主死。
风气中伤脾，外淫肌肉，导致翕翕发热；内乱心意，导致外形像醉酒的人。脾脉入腹且合于肉，腹中烦重，是邪气胜而正气不能用。眼睑跳动且短气，是风邪淫于外而气阻于中。李氏说：风属阳邪，且气易疏泄，外形像醉酒的人，是说面色红赤且四肢软。皮目，指上下眼睑。又说：脉弱且滑，是有胃气。轻取大且坚，则是胃气绝，真脏脉现。重按如倒扣的杯子，是说外实而中空无物。徐氏说：洁洁状如摇，是不能成至而欲倾圮的象。所以它的动不是活动，转不是圆转，不是脏气将绝是什么？所以主死。
趺阳脉浮而涩，浮则胃气强，涩则小便数，浮涩相搏，大便则坚硬，其脾被约束，用麻仁丸主治。
浮代表阳气多，涩代表阴气少，而在趺阳脉见到，这是胃强而脾弱。“约”是约束的意思，就像弱者受到强者的约束而气馁。另外，“约”也有小的意思，胃不输精于脾，脾乃干涩而小。大黄、枳实、厚朴，是用来泻下使胃弱；麻仁、杏仁、芍药，是用来滋润使脾浓。用蜜丸，是怕速下而同时伤及脾。
麻仁丸方
麻仁（二升） 芍药（半斤） 大黄（去皮） 枳实（各一斤） 厚朴（一尺去皮）
杏仁（一升去皮尖熬别作脂）
以上六味药，研末，炼蜜和丸，梧桐子大小，饮水送服十丸，每日三次，逐渐加量，以见效为度。
肾着病，患者身体沉重，腰部冷，像坐在水中，外形像水肿病人，反而不渴，小便自利，饮食正常。病属下焦，因身体劳累汗出，衣服里层冷湿，久久得此病，腰以下冷痛，腹部沉重像带着五千钱，用甘姜苓术汤主治。
肾受冷湿，附着不去，就称为肾着。身体沉重，腰部冷，像坐在水中，腰下冷痛，腹部沉重像带着五千钱，都是冷湿附着于肾，而阳气不能化气的征象。不渴，说明上部无热。小便自利，说明寒在下部。饮食正常，说明胃无病。所以说病属下焦。身体劳累汗出，衣服里层冷湿，久久得此病，大概就是所谓清湿袭击虚处，病起于下的情况。然而这个病不在肾之中脏，而在肾之外腑，所以治法不在温肾散寒，而在燠土以胜水。甘草、干姜、茯苓、白术，辛温甘淡，本来不是补肾的药，名叫肾着，是追溯病因。
甘姜苓术汤方（一名肾着汤）
甘草 白术（各二两） 干姜 茯苓（各四两）
以上四味药，用水五升，煮取三升，分三次温服。腰部即觉温暖。
肾脏将死时，其脉象轻取坚，重按混乱如转丸，越往下按入尺中越明显者主死。
肾脉本应石脉，轻取坚，则不石而外鼓；重按混乱如转丸，是变石之体而为躁动，真阳将要搏击跃出。越往下按入尺中，是说按至尺泽，而脉仍然大动。尺下脉宜伏，现在反而动，真气不固而将外越，违背了封蛰的常态，所以主死。
问曰：三焦衰竭部位，上焦衰竭，经常嗳气，这是什么意思？老师说：上焦接受中焦之气但未调和，不能消化谷物，所以能嗳气。下焦衰竭，就会遗尿失禁。
其气不和，不能自我禁止，不需要治疗，久了就会好。
上焦在胃上口，其治所在膻中，而受气于中焦。现在胃未调和，不能消化谷物，那么上焦所受的，就不是精微之气，而是陈滞之气了。所以会嗳气。噫，就是嗳食气。下焦在膀胱上口，其治所在脐下，所以其气乏竭，就会遗尿失禁。然而上焦气未调和，不能约束禁制，也会令遗尿失禁，这就是所谓上虚不能制下。说不需要治疗，是指不需要治疗下焦，等待上焦气调和，久了应当自愈。夫上焦受气于中焦，而下焦复受气于上焦，推而言之，肾中之元阳不正，则脾胃之转运不速，是中焦又复受气于下焦。大概虽然各有分部，但实际上相互帮助调理，如此，这是造化自然的妙处。
老师说：热在上焦的，因咳嗽导致肺痿。热在中焦的，则为大便坚硬。热在下焦的，则尿血，也会引起淋证不通。
大肠有寒的，多便溏；有热的，则便肠垢。小肠有寒的，患者下肢沉重且便血；有热的，必定生痔。
热在上焦的，肺受之。肺喜清肃而恶烦热，肺热则咳，咳久则肺伤而痿。热在中焦的，脾胃受之。脾胃，是化水谷而行阴阳的器官。胃热则实而硬，脾热则燥而结，都称为坚。下焦有热的，大小肠膀胱受之。小肠为心之腑，热则尿血；膀胱为肾之腑，热则癃闭不通。溏如泥之后，水粪杂下，大肠有寒，所以泌别失职。其有热的，则肠中的垢秽，被迫而下。下重，谓腹中重而下坠。小肠有寒的，能腐而不能化，所以下重，阳不化则阴下溜，所以便血。其有热的，则下注广肠而为痔。痔，是热疾。
问曰：病有积，有聚，有谷气，是什么意思？老师说：积是脏病，始终不移；聚是腑病，发作有时，辗转痛移，是可以治疗的。谷气，是胁下痛，按之则愈，复发，称为谷气。
积，就是痞块。病气属于阴类。脏属阴，两阴相得，所以不移。不移者，有专痛之处而无迁改。聚则像市中之物，偶然聚集而已。病气属于阳类。腑属阳，两阳相比，则不像阴之凝滞，所以寒气感则发，否则已，所谓有时。既无定着，则痛无常处，所以辗转痛移。其根不深，所以比积为可治。谷气，就是食气。食积太阴，敦阜之气，抑遏肝气，所以病在胁下。按之则气行而愈。复发者，饮食不节，则其气仍聚。（徐氏）
诸积的大法，脉来细而附骨者，乃是积。寸口脉，积在胸中；微出寸口，积在喉中；关上，积在脐旁；上关上，积在心下；微下关，积在少腹；尺中，积在气冲。脉出左，积在左；脉出右，积在右；脉两出，积在中央。各以其部处之。
诸积，包括气、血、痰、食而言。脉来细而附骨，谓细而沉之至，诸积皆阴故也。又在积而不移之处，其气血营卫，不复上行而外达，则其脉为之沉细而不起。所以历举其脉出之所，以决其受积之处，并补充说：脉两出，积在中央，因为中央有积，其气不能分布左右，所以脉见于两手者，俱沉细而不起。各以其部处之，谓各随其积所在之处而分治之耳。
When the Lung is affected by Wind pathogen, symptoms include dry mouth and panting, dizziness with a sensation of heaviness in the body, vertigo (dizziness/heaviness of head) accompanied by swelling. When the Lung is affected by Cold pathogen, turbid nasal discharge is expectorated. In the terminal stage of Lung disease, the pulse is empty on superficial palpation and weak like a scallion leaf on deep palpation; if there is no root at the bottom, death ensues.
Wind affecting the Lung causes fluid condensation and Qi stagnation. Fluid condensation prevents it from moistening the upper orifices, leading to dry mouth; Qi stagnation prevents downward descent, leading to panting. Dizziness and heaviness occur because the Lung resides in the Upper Jiao and regulates the whole body. When the Lung is invaded by Wind, the Great Qi is damaged, so the body desires movement but feels increasingly heavy. Vertigo results from the loss of clear descending function, causing turbid Qi to reverse upward and cloud the clear orifices. Swelling occurs due to the loss of water metabolism authority, leading to water accumulation and Qi stasis. Cold affecting the Lung causes turbid nasal discharge because the five fluids transform into nasal mucus in the Lung; Cold closes the Lung orifices, trapping heat within the Zang organs, causing turbid mucus to exit from the mouth/nose. The "Dead Pulse" of the Lung appears when the organ is near death. Superficial palpation reveals emptiness, while deep palpation feels weak like a scallion leaf, as described by Shen: there is floating Qi above but no Yin gathering below. The *Neijing* states: "The True Lung pulse arrives large and empty, like a feather touching human skin," which is also an image of superficial emptiness, hollowness, and lack of root below.
When the Liver is affected by Wind, symptoms include dizziness and blurred vision, pain in both hypochondria, habitual stooping while walking, and a craving for sweet flavors. When the Liver is affected by Cold, symptoms include inability to raise both arms, dryness at the root of the tongue, frequent sighing, chest pain, inability to turn the body sideways, vomiting upon eating, and sweating. In the terminal stage of Liver disease, the pulse is weak on superficial palpation and feels like a cord that does not flow freely on deep palpation, or curves like a snake crawling; this indicates death.
The Liver is a Wood organ, disturbed by Wind. Since Wind moves actively and ascends, it causes dizziness and blurred vision. The Liver channel spreads over the hypochondria; excess Wind causes channel tension, leading to hypochondriac pain and habitual stooping. Craving for sweetness arises because the Liver suffers from urgency, and Sweet flavor can relax it. Additionally, Wood excess suppresses Earth (Spleen), so Earth seeks relief through its corresponding flavor (Sweet). Cold affecting the Liver causes inability to raise arms because Cold invades the Liver, causing tendon spasm. Xu stated: Although limbs belong to the Spleen, arms are like branches, representing Wood's form. Cold distresses Wood Qi, hence inability to raise them; this explanation is also valid. The Liver channel follows behind the throat; Cold forces Heat upward, causing dryness at the tongue root. The Liver likes free flow; Cold constrains Qi, leading to sighing (long breathing). The ascending part of the Liver channel passes through the stomach and diaphragm, causing chest pain and inability to turn, vomiting, and sweating upon eating. Weakness on superficial palpation indicates failure to nourish the upper; hardness like a cord without flow on deep palpation indicates hidden, non-rising, stiff, and unyielding qualities. Curving like a snake implies struggling left and right but failing to rise vigorously, indicating hidden stiffness. According to the *Neijing*: "The True Liver pulse arrives tense inside and out, like touching a blade edge, rasping, like pressing a zither string." This differs slightly but shares the characteristic of stiffness.
Liver Fixation disease is characterized by the patient constantly desiring someone to tread on their upper chest. Initially, before suffering, they only desire hot drinks. Xuanfu Huata Tang is indicated.
Liver Qi and Blood stagnate and fixate, failing to move, hence named Liver Fixation. Although the Liver is fixed, Qi flows into the Lung, known as the disease of "Horizontal" transmission. Thus, the patient desires treading on the chest (the seat of the Lung); treading aims to鼓动 Qi internally to expel Liver pathogen, as the Lung acts like a bellows—pressing it forces Qi out. Initially desiring hot drinks is because stagnant Qi moves with heat; once fixation is established, hot drinks are useless. Xuanfu flower is salty and warm, descending Qi and resolving nodules; Xinjiang harmonizes Blood; Scallion stem unblocks Yang. With resolved nodules and unblocked Yang, Qi and Blood harmonize, curing Liver Fixation, and subsequently harmonizing the Lung.
Xuanfu Huata Tang Formula
Xuanfu Flower (3 liang), Scallion (14 stems), Xinjiang (a small amount).
These three ingredients are boiled in 3 sheng of water to yield 1 sheng, taken in one dose.
When the Heart is affected by Wind, symptoms include slight fever (Xi Xi Fa Re), inability to rise, feeling of hunger in the heart, and vomiting immediately after eating. When the Heart is affected by Cold, the patient suffers as if eating garlic; severe cases involve heart pain radiating to the back and back pain radiating to the heart, like insects burrowing. If the pulse is floating, spontaneous vomiting leads to recovery. Heart injury manifests as fatigue, redness of the head/face and heaviness of the lower body upon exertion, heart pain with internal vexation, fever, pulsation at the umbilicus, and a String-taut (Xian) pulse, caused by Heart injury. Terminal Heart disease shows a pulse that is solid like hemp seeds on superficial palpation and increasingly restless on deep palpation, indicating death.
Slight fever occurs because the Heart is a Yang organ, and Wind increases its heat. Inability to rise occurs because the Monarch is diseased, paralyzing the body. Hunger with vomiting occurs because Fire disturbs the interior and Heat blocks the superior aspect. The garlic-like sensation arises from Cold binding externally and Fire郁 internally, causing ambiguous pain/heat and indescribable discomfort, potentially leading to mutual radiating pain between heart and back. The insect-burrowing sensation describes pain moving between heart and back. A floating pulse indicates an opportunity for Cold to exit; spontaneous vomiting expels pathogen and cures the disease. This is due to automatic Qi mechanism, not forced vomiting. Hence, floating pulse implies spontaneous vomiting leads to cure. Heart injury causes fatigue, facial redness, and lower heaviness because Blood deficiency allows Yang to float easily; excess above implies deficiency below. Heart pain with vexation and fever occurs because Heart deficiency fails to nourish, stirring Heat internally. Umbilical pulsation occurs because Heart is deficient above and Kidney moves below. The normal Heart pulse is continuous like beads or smooth like Langya stone, or slightly curved indicating Stomach Qi. A String-taut pulse changes the moist, round, smooth nature to a long, straight, stiff shape, confirming Heart injury. The classic states: "True Heart pulse is hard and beating, like touching Coix seeds, continuous." Both this and the solid/restless pulse indicate rigid, unyielding pulses without vitality, hence death.
Evil weeping causing insecurity of Hun and Po is due to deficiency of Blood and Qi. Deficiency of Blood and Qi belongs to the Heart. Heart Qi deficiency causes fear, desire to sleep with eyes closed, dreaming of traveling far, scattered spirit, and wandering Hun/Po. Yin deficiency leads to Dian (depression/manic-depressive psychosis), while Yang deficiency leads to Kuang (mania).
Evil weeping refers to sad crying as if possessed. While superficially differing in phlegm-fire, the root is always Heart deficiency and Blood/Qi scarcity. This leads to terror during wakefulness/sleep, unsettled spirit, and wandering Hun/Po, inevitably progressing to Dian or Kuang. The classic says: "Evil entering Yang causes Kuang; Evil entering Yin causes Dian." Here, Yin deficiency causes Dian, Yang deficiency causes Kuang. Generally, Righteous Qi must be deficient before Pathogenic Qi enters. The classic explains the cause of disease; this text explains the origin of致病.
When the Spleen is affected by Wind, symptoms include slight fever, appearance resembling drunkenness, abdominal烦重 (vexation and heaviness), eyelid twitching, and shortness of breath. Terminal Spleen disease shows a pulse that is large and firm on superficial palpation, and like an inverted cup shaking on deep palpation, indicating death.
Wind invading the Spleen affects muscles externally, causing slight fever; disturbs the mind internally, causing drunken-like appearance. Spleen channels enter the abdomen and govern flesh; abdominal vexation/heaviness indicates pathogen excess and Zheng Qi weakness. Eyelid twitching and shortness of breath result from Wind external invasion and internal Qi blockage. Li stated: Wind is Yang pathogen, dispersing Qi; drunken appearance means red face and soft limbs. Pi Mu refers to eyelids. Weak and slippery pulse indicates Stomach Qi; large and firm indicates Stomach Qi exhaustion and True Zang pulse. Inverted cup shape indicates exterior solidity and interior hollowness. Xu stated: Shaking like an empty vessel indicates impending collapse. Its movement is not active, rotation not smooth, indicating approaching Zang Qi exhaustion, hence death.
Fu Yang pulse floating and choppy: Floating indicates strong Stomach Qi; Choppy indicates frequent urination. Floating and Choppy interacting lead to hard stool; the Spleen is constrained. Maren Wan is indicated.
Floating represents abundant Yang; Choppy represents scarce Yin. Seen at Fu Yang, this indicates Strong Stomach and Weak Spleen. "Yue" means constraint, like the weak constrained by the strong, losing vigor. It also means small; Stomach fails to transmit essence to Spleen, making Spleen dry and small. Da Huang, Zhi Shi, Hou Po reduce Stomach strength; Ma Ren, Xing Ren, Shao Yao nourish Spleen thickness. Honey pills prevent rapid purging from damaging the Spleen.
Maren Wan Formula
Hemp Seed (2 sheng), Peony Root (0.5 jin), Rhubarb (peeled), Immature Bitter Orange (each 1 jin), Magnolia Bark (1 chi, peeled), Apricot Seed (1 sheng, peeled, tip removed, roasted separately into paste).
These six ingredients are powdered, mixed with refined honey into pills the size of wu zi. Take 10 pills with water, three times daily, gradually increasing until effective.
Shen Zhuo disease presents with heavy body, cold waist, sensation of sitting in water, edema-like appearance, no thirst, normal urination, and normal appetite. The disease belongs to the Lower Jiao, caused by prolonged exposure to cold dampness from sweat-soaked clothing after labor. Symptoms include cold pain below the waist and heavy abdomen like carrying 5,000 coins. Gan Jiang Ling Zhu Tang is indicated.
Cold-dampness adheres to the Kidney, causing Shen Zhuo. Heaviness, cold waist, sitting-in-water sensation, lower cold pain, and heavy abdomen are signs of Cold-Damp adhering to Kidney and failure of Yang Qi transformation. No thirst indicates no Heat above; normal urination indicates Cold below; normal appetite indicates healthy Stomach. Thus, disease belongs to Lower Jiao. Labor-induced sweating and cold-wet clothing cause this slowly, akin to "Clear-Damp attacking deficiency, disease starting below." However, the pathology is not in the Kidney Zang proper but in its exterior腑 (Bladder region). Therefore, treatment focuses on warming Earth to overcome Water, not warming Kidney to dispel Cold. Gan Cao, Gan Jiang, Fu Ling, Bai Zhu are acrid-warm and sweet-light, not typically Kidney tonics. Named "Shen Zhuo" traces the etiology.
Gan Jiang Ling Zhu Tang Formula (aka Shen Zhuo Tang)
Licorice, Atractylodes Macrocephala (each 2 liang), Dried Ginger, Poria (each 4 liang).
These four ingredients are boiled in 5 sheng of water to yield 3 sheng, divided into three warm doses. Waist will feel warm.
Terminal Kidney disease shows a pulse that is firm on superficial palpation and chaotic like a rolling ball on deep palpation, becoming more pronounced towards Chi position, indicating death.
Kidney pulse should be Stone-like. Firmness on superficial palpation indicates deviation from Stone quality to outward bulging. Chaos like a rolling ball on deep palpation indicates change from Stone stability to agitation, suggesting True Yang is about to leap out. Increasing intensity towards Chi indicates excessive movement at the lower pulse position. Chi pulse should be hidden; reversal indicates insecure True Qi escaping, violating storage norms, hence death.
Question: Regarding the exhaustion of the Three Jiao sectors, if the Upper Jiao exhausts, frequent belching occurs. Why? Master said: Upper Jiao receives Qi from Middle Jiao, but if unharmonized and unable to digest grains, belching occurs. If Lower Jiao exhausts, urinary incontinence and fecal incontinence result.
If Qi is unharmonized and cannot self-restrain, no treatment is needed; it will heal itself over time.
Upper Jiao is at the stomach opening, governed by Dan Zhong, receiving Qi from Middle Jiao. If Stomach is unharmonized and cannot digest grains, Upper Jiao receives stale Qi rather than essence, causing belching (Yi). Lower Jiao is at the bladder opening, governed below the umbilicus; Qi exhaustion leads to incontinence. Upper Jiao Qi disharmony failing to constrain also causes incontinence ("Upper deficiency fails to control Lower"). "No treatment needed" refers to not treating Lower Jiao directly; waiting for Upper Jiao Qi to harmonize leads to self-healing. Upper Jiao receives from Middle, Lower from Upper. Extending this, if Kidney Yuan Yang is incorrect, Spleen/Stomotion transport slows, meaning Middle receives from Lower. Though distinct, they assist each other naturally.
Master said: Heat in Upper Jiao causes cough leading to Lung Wei (withered lung). Heat in Middle Jiao leads to hardness (constipation). Heat in Lower Jiao causes hematuria and strangury (Lin syndrome).
Large Intestine Cold causes loose stools; Heat causes intestinal filth. Small Intestine Cold causes heaviness below and bloody stools; Heat causes hemorrhoids.
Heat in Upper Jiao affects the Lung. Lung prefers clarity/descent and dislikes heat; Lung Heat causes chronic cough leading to Lung Wei. Heat in Middle Jiao affects Spleen/Stomach, which transform food/water and circulate Yin/Yang. Stomach Heat causes solidity/hardness; Spleen Heat causes dryness/congestion, both termed "hardness." Heat in Lower Jiao affects Large/Small Intestines and Bladder. Small Intestine (Heart Fu) Heat causes hematuria; Bladder (Kidney Fu) Heat causes strangury. Loose stools with watery feces indicate Large Intestine Cold failing to separate clear/turbid. Heat forces intestinal filth downward. Heaviness below indicates sinking of Heavy Yin due to Yang failure to transform, causing bloody stools. Heat pouring into Large Intestine causes hemorrhoids, a Heat disease.
Question: What are Ji (Accumulation), Ju (Gathering), and Gu Qi (Grain Qi)? Master said: Ji is Zang disease, fixed and immobile. Ju is Fu disease, intermittent, migrating pain, treatable. Gu Qi is hypochondriac pain relieved by pressure, recurring, called Gu Qi.
Ji refers to masses. Pathogenic Qi is Yin. Zang is Yin; Yin meets Yin, so it remains fixed. Fixed means localized pain without migration. Ju is like market goods, occasionally gathered. Pathogenic Qi is Yang. Fu is Yang; Yang meets Yang, unlike Yin coagulation, so it flares with Cold and subsides otherwise ("intermittent"). Without fixed location, pain migrates. Shallow root makes it more treatable than Ji. Gu Qi is Food Qi. Food stagnation in Taiyin creates excessive Qi, suppressing Liver Qi, causing hypochondriac pain. Pressure moves Qi, relieving pain. Recurrence is due to irregular diet re-accumulating Qi (Xu).
General rules for Ji: Pulse fine and adhering to bone indicates Ji. At Cun Kou, Ji is in chest; slightly above Cun Kou, Ji is in throat. At Guan, Ji is beside navel; above Guan, Ji is below heart. Slightly below Guan, Ji is in lower abdomen. At Chi, Ji is at Qi Chong. Pulse appearing on Left indicates Ji on Left; Right indicates Ji on Right; appearing on both indicates Ji in Center. Treat according to location.
Ji includes Qi, Blood, Phlegm, and Food. Fine/adhering pulse is deep and fine because all Ji are Yin. At fixed sites, Qi/Blood/Wei fail to ascend/reach exterior, causing deep/fine pulse. Listing pulse locations determines Ji site. "Pulse on both hands" means central Ji prevents Qi distribution left/right, causing bilateral deep/fine pulse. "Treat according to location" means managing based on specific site.