酒之气悍，则直达下焦，酒之质清，则速行无滞，故经言酒者熟谷之液也，其气悍以清，故后谷而
入，先谷而液出焉。
酒之性极能升腾，日饮沸酒不辍，势必将下脘之气，转升于中上二脘，而幽门之口，闭而不通者有
之，且滚酒从喉而入，日将上脘炮灼，渐有腐熟之象，而生气不存，窄隘有加，止能纳水，不能纳谷者有
之，此其所以多成隔症也。
酒为水谷之液，血为水谷之精，酒入中焦，必求同类，
故先归血分，凡饮酒者，身面皆赤，即其征也。然血属阴而性和，酒属阳而气悍，血欲静而酒动之，
血欲藏而酒乱之，血无气不行，故血乱气亦乱，气散血亦散，扰乱一番，而血气不耗损者，未之有也。当
少壮时，血强气雄，弗觉其害，及乎中衰，而力有不胜，则宿 为殃，莫能御矣。酒之为害，关乎
寿元者非细，其可不知节乎。
凡人之病，多由于欲。故寡欲者，虽未必尽能长生，亦可却病。上工治未病，下工治已病，已病矣，
绎其致病之由，由于不谨，急远房帏，绝嗜欲，庶几得之。世人服食，以图长生，惑矣！甚者日服补药以
资纵欲，则惑之甚者也。
肾中既已阴盛阳微，寒自内生，复加外寒，斩关直中，或没其阳于内，或逼其阳于外，其人顷刻云亡，
故仲景以中寒为卒病，中寒之脉必微，治中寒但患其亡阳，不患其亡阴。
寒中少阴，行其严令，埋没微阳，而见面白如刮，肌肤粟起，凛栗无汗，引衣蜷卧，沉默不渴，厥冷
直过肘膝，吐利色清气冷，小便清白自利等症。急用附子、干姜各三、五钱，加葱白以散寒，又加猪胆汁引入
阴分。然恐药力不胜，更用葱白安置脐上，熨斗盛炭火，连熨二、三饼。又甚者，再用艾灸关元、气海
二、三十壮。外内协攻，乃足破其坚凝，少缓须臾，必无及矣，此一难也。
若其人真阳素扰，腠理素虚，则身冷自汗淋漓，或显
假热烦躁，乃阴盛于内，逼其阳亡于外之症，用附子、干姜、猪胆汁，即不可加葱及熨灸，恐助其散，
令气随汗脱，而阳无由内返也。宜扑止其汗，陡进前药，随症加减，固护腠理。不尔恐其阳复越，此
二难也。
用附子、干姜以胜阴复阳者，取飞骑突入重围，搴旗树帜，使既散之阳，望帜争趋，顷之复合耳，不
知此义者，加增药味，和合成汤，反牵制其雄入之势，必至遇缓无功，此三难也。
治暴卒中寒，用附姜汤后，阴散阳回，身温不冷，即于前汤去葱、胆，加当归、肉桂，兼驱荣分之
寒邪，入白蜜以和附、姜之猛性，盖寒邪中人，先伤荣血故也。不尔药偏于卫，弗及于荣，与病即不
相当，邪不尽除，必非胜算，此四难也。
用附、姜、归、桂汤后，阳气将回，阴寒少杀，即于本汤加人参、甘草、大枣，调元转饷，收功帷
幄。不尔附、姜之猛，直将犯上无等矣，此五难也。
用附、姜、归、桂、参。甘汤二、三剂后，其阳已回，身温色活，手足不冷，吐利渐除，即于本汤更
加黄 、白术、五味、白芍大队阴阳平补，不可歇手，若怠缓不为善后，必坠前功，此六难也。
用群队辛温平补之剂，以培阴护阳，其人即素有热痰，
阳出早已从阴而变寒，至此无形之阴寒虽散，而有形之寒痰阻塞窍隧者矣，无由遽变为热，附、姜固
可勿施，一切寒凉，断不可用。若因其素有热痰，妄投寒剂，则阴复用事，阳即躁扰，必坠前功，此
七难也。
前用平补后，已示销兵放马，偃武崇文之意，兹后总有顽痰留积经络，但宜甘寒助气开通，如麦
冬、梨汁、竹沥、参、 、甘、芍之类，不宜辛辣助热壅塞。盖辛辣始先不得已而用其毒，阳既安堵，即
宜休养其阴，何得喜功生事，徒令病去药存，转生他患，漫无宁宇，此八难也。
地中有水，水中有火，火中有风。故地气小动则为灾眚，大动则地水火风，四轮同时轰转，顷之搅
毁太空，混为一区，天地万物，凡属有形，同归于坏。然地气有时大动，而世界得不速坏者，则以玄天真
武，坐镇北方，摄伏龙蛇，不使起陆，以故地动而水不动，水不动而水中之火，火中之风，自不动也。仲
景于阴盛亡阳之症，必用真武汤以救逆者，非以此乎？故凡病若见阴邪黄发，上乾清道，必显畏寒腹痛，上
呕下利，自汗淋漓，肉 筋惕等症，即忙把住关门，行真武坐镇之法，一遵仲景之秘，其人获安。倘失
此不治，顷之浊阴从胸而上入者，咽喉肿痹，舌胀睛突；浊阴从背而上入者，颈筋粗大，头项若冰，转盼
浑身青紫而死，谓非如地气加天之劫厄乎？惟是陡进附子、干姜纯阳之药，亟驱阴邪下从阴窍而出，非
与迅扫浊阴之气还返地界同义乎？然必尽驱阳隙之阴，不使少留，乃得功收再造，非与一
洗天界余气，俾返冲和同义乎？
凡治阴病，得其转为阳病，则不药自愈；纵不愈，用阴分药一剂，以济其偏，则无不愈。
酒的气味刚烈，因此能直达下焦；酒的质地清纯，因此运行迅速而无停滞。所以医经中说：酒是熟谷所化的液体，它的气既刚烈又清纯，因此它在谷物之后进入体内，却在谷物之前化为津液排出体外。
酒的性质极善于升腾发散。如果每天饮用滚烫的酒不停歇，势必会将下脘（胃下部）的气机转升至中脘（胃中部）和上脘（胃上部）。这可能导致幽门（胃与十二指肠连接的关口）闭塞不通的情况发生。而且，滚热的酒从喉咙进入，日复一日地灼烧上脘，逐渐出现类似腐败消化的景象，导致胃的生气不再存在，胃腔变得狭窄隘阻，只能容纳水液，不能容纳食物，这种情况也是存在的。这就是饮酒多形成“膈症”（吞咽困难、胸膈阻塞之病）的原因。
酒是水谷所化的液体，血也是水谷精微所化。酒进入中焦后，必然寻求同类相合，所以首先归于血分。凡是饮酒的人，身体和面部都会发红，这就是征象。然而，血属于阴而性质柔和，酒属于阳而气性刚烈。血希望安静，酒却扰动它；血希望潜藏，酒却扰乱它。血没有气的推动就无法运行，所以血乱了气也随之乱，气散了血也随之散。经过一番扰乱，血气不受到耗损的，是没有的。在年少强壮时，血气强盛雄浑，感觉不到它的危害；等到中年以后精力衰退，力量不足以抵御，那么旧有的积弊就会成为祸殃，无法控制了。酒对寿命的危害不是小事，怎么能不知道节制呢？
人的疾病，大多由于欲望过多引起。所以寡欲的人，虽然未必一定能长生不老，也可以避免生病。高明的医生治疗未发生的病（治未病），低劣的医生治疗已发生的病（治已病）。既然已经病了，推究致病的原因，是由于生活不谨慎，应当急忙远离房事，断绝嗜好和欲望，这样或许就能痊愈。世人服用补品，企图长生，这是迷惑啊！更严重的是每天服用补药来资助放纵欲望，这是更加迷惑的行为。
肾中如果已经阴盛阳微，寒气自然从内生发，再加上外寒侵袭，直中脏腑，或者使阳气埋没于内，或者逼迫阳气浮越于外，人就会顷刻间死亡。所以张仲景将中寒视为卒病（突然发作的疾病），中寒的脉象必定微弱。治疗中寒只担心阳气亡失，不担心阴液亡失。
寒邪侵入少阴经，施行严酷的刑罚，埋没微弱的阳气，从而出现面色白如刮过一样苍白，肌肤起粟粒状鸡皮疙瘩，凛冽颤抖无汗，拉着衣服蜷缩而卧，沉默不语且不口渴，四肢厥冷超过肘部和膝盖，呕吐腹泻物色清气冷，小便清长自利等症状。此时急需用附子、干姜各三到五钱，加入葱白以散寒，再加入猪胆汁引入阴分。然而恐怕药力不足以胜任，更要用葱白放置在脐上，用熨斗盛满炭火，连续熨烫两三个饼。更严重的，再用艾灸关元、气海穴二三十壮。内外协同攻击，才能打破坚凝的寒邪，稍微迟缓片刻，就一定来不及了，这是第一难。
如果这个人真阳素来虚扰，腠理（皮肤毛孔及纹理）素来虚弱，那么身体寒冷且自汗淋漓，或者显现出假热烦躁的症状，这是阴盛于内，逼迫阳气亡失于外的病症。使用附子、干姜、猪胆汁时，就不可再加葱白及进行熨烫艾灸，恐怕会助长阳气发散，令气随汗水脱失，而阳气无法从内部返回。应当扑止其汗，陡然进服前面的药物，根据症状加减，固护腠理。不然恐怕阳气再次外越，这是第二难。
使用附子、干姜来战胜阴寒、恢复阳气，是取法飞骑突入重围，举起旗帜树立标志，使已经散乱的阳气，望着旗帜争相趋附，不久便重新聚合。不知道这个道理的人，增加药味，混合合成汤剂，反而牵制了其雄猛深入的气势，必然导致遇到缓滞而无效，这是第三难。
治疗暴受中寒，在使用附子、干姜汤后，阴寒散去，阳气回复，身体温暖不冷，就在前面的汤剂中去掉葱白、猪胆汁，加入当归、肉桂，兼驱营分中的寒邪，加入白蜜以调和附子、干姜的猛烈药性，因为寒邪中人，先损伤荣血（营血）的缘故。不然药物偏重于卫分，不及于荣分，与病情就不相当，邪气不能完全清除，必定不是胜算，这是第四难。
在使用附子、干姜、当归、肉桂汤后，阳气将要回复，阴寒稍微减退，就在本汤中加入人参、甘草、大枣，调理元气转运粮饷，在后方运筹帷幄以收功。不然附子、干姜的猛烈药性，将会直接犯上而无节制了，这是第五难。
在使用附子、干姜、当归、肉桂、人参、甘草汤两到三剂后，阳气已经回复，身体温暖面色红润，手足不冷，呕吐腹泻逐渐消除，就在本汤中再大量加入黄芪、白术、五味子、白芍等阴阳平补的药物，不可停手。如果怠慢不为善后调理，必定会前功尽弃，这是第六难。
使用大队辛温平补的药剂，以培补阴液、保护阳气，这个人如果素来有热痰，阳气出来早已从阴寒转化为寒证，到了这里，无形的阴寒虽然散去了，但有形的寒痰阻塞窍道隧络的情况出现了，不可能突然变为热证。附子、干姜固然可以不用，一切寒凉药物，绝对不可使用。如果因为他素来有热痰，妄投寒凉药剂，那么阴寒再次得势，阳气就会躁动扰乱，必定前功尽弃，这是第七难。
前面使用平补药物后，已经显示出销兵放马、偃武崇文的意思，此后即使总有顽痰留积在经络，只宜用甘寒助气开通的药物，如麦冬、梨汁、竹沥、人参、黄芪、甘草、白芍之类，不宜用辛辣助热壅塞的药物。因为辛辣药物起初是不得已才使用其毒性，阳气既已安顿，就应当休养阴液，怎么能喜欢立功生事，徒然令病去药存，转而产生其他病患，使得身体不得安宁，这是第八难。
大地中有水，水中有火，火中有风。所以地气轻微震动就是灾祸，剧烈震动则地、水、火、风四轮同时轰转，不久就会搅毁太空，混为一区，天地万物，凡是有形体的，都一同归于毁灭。然而地气有时剧烈震动，而世界不至于迅速毁灭，是因为玄天真武大帝坐镇北方，摄伏龙蛇，不让它们起陆兴风作浪，所以地动而水不动，水不动而水中的火、火中的风，自然也不动了。张仲景对于阴盛亡阳的病症，必定用真武汤来救逆，难道不是因为这个道理吗？所以凡是疾病如果出现阴邪发黄，向上侵犯清窍，必定显现畏寒腹痛，上吐下泻，自汗淋漓，肌肉跳动、筋脉抽搐等症状，就要立刻把住关门，施行真武坐镇的方法，完全遵循张仲景的秘密，病人就能获得平安。如果错失这个时机不治疗，不久浊阴从胸部向上侵入，咽喉肿痛痹阻，舌头肿胀眼睛突出；浊阴从背部向上侵入，颈部筋脉粗大，头项像冰一样冷，转眼之间浑身青紫而死，这难道不像地气加诸天界的劫难吗？唯有陡然进服附子、干姜纯阳的药物，急切地驱逐阴邪从阴窍向下排出，这不与迅扫浊阴之气使其返还地界同义吗？然而必须彻底驱除阳隙中的阴寒，不让丝毫残留，才能收到再造之功，这不与彻底清洗天界余气，使其返回冲和状态同义吗？
凡是治疗阴病，得到它转为阳病，那么不吃药也能自愈；纵然不愈，用阴分药物一剂，来济助其偏颇，就没有不痊愈的。
The qi of wine is fierce, thus it reaches the Lower Jiao (Lower Burner) directly; the substance of wine is clear, thus it moves rapidly without stagnation. Therefore, the classics state: "Wine is the liquid of cooked grains." Its qi is both fierce and clear, so it enters after food but excretes as fluid before food.
The nature of wine is extremely capable of ascending and dispersing. If one drinks boiling wine continuously every day, it will inevitably turn the qi of the Xiawan (lower stomach) upward to the Zhongwan (middle stomach) and Shangwan (upper stomach). This may cause the Huiyuan (pylorus) to close and become obstructed. Moreover, scalding wine entering from the throat burns the Shangwan day after day, gradually creating a scene resembling putrefaction and digestion. The vital qi disappears, and the passage becomes narrower and more constricted, allowing only water but not grain to pass. Such cases exist; this is why drinking often leads to Ge Zheng (Dysphagia/Obstruction syndrome).
Wine is the liquid of water and grain, and blood is the essence of water and grain. When wine enters the Middle Jiao, it seeks its own kind, so it first enters the Blood aspect. The fact that those who drink wine have red bodies and faces is evidence of this. However, blood belongs to Yin and has a gentle nature, while wine belongs to Yang and has a fierce qi. Blood desires stillness, but wine agitates it; blood desires storage, but wine disrupts it. Since blood cannot move without Qi, when blood is disrupted, Qi is also disrupted; when Qi scatters, Blood also scatters. After such turmoil, there is no case where Blood and Qi are not depleted. In youth and strength, when Blood is strong and Qi is vigorous, one does not feel the harm. But when vitality declines in middle age, strength is insufficient to resist, and old accumulations become disasters, which cannot be controlled. The harm of wine regarding lifespan is significant; how can one fail to know moderation?
Most human diseases arise from excessive desires. Thus, those who practice desire restraint, although they may not necessarily achieve immortality, can certainly ward off disease. The superior physician treats disease before it arises; the inferior physician treats disease after it has arisen. Once diseased, tracing the cause reveals it stems from lack of caution. One should urgently distance oneself from sexual activity and cut off cravings and desires; perhaps then recovery is possible. People taking tonics to seek immortality are deluded! Worse still are those who take tonics daily to fuel licentiousness; they are deeply deluded.
If the Kidney contains excess Yin and deficient Yang, cold generates internally. Adding external cold strikes straight through or buries Yang inside or forces Yang outward. The person dies within moments. Therefore, Zhang Zhongjing considers Cold Strike (Zhong Han) an acute disease. The pulse in Cold Strike must be faint. Treating Cold Strike, one worries only about the loss of Yang, not the loss of Yin.
When Cold invades the Shaoyin channel, executing severe measures, it buries the slight Yang. Symptoms include face white as if scraped, skin with gooseflesh, shivering without sweat, curling up holding clothes, silence without thirst, cold limbs extending past elbows and knees, vomiting and diarrhea with clear/cold discharge, and clear/profuse urination. Urgently use Aconite Radix Preparata (Fuzi) and Dried Ginger (Ganjiang), each 3-5 qian, add Scallion White (Congbai) to disperse cold, and add Porcine Bile (Zhuyuran) to guide into the Yin aspect. Fearing the medicinal power may be insufficient, place Congbai on the navel, heat charcoal in an ironing pan, and moxa/warm compress two or three cakes repeatedly. For severe cases, further apply moxibustion to Guanyuan (CV4) and Qihai (CV6) for 20-30 moxa cones. Internal and external attacks together break the solidified cold. Any delay means failure; this is the first difficulty.
If the person's True Yang is inherently unstable and Couli (pores/skin texture) inherently weak, they present with cold body and profuse sweating, or apparent false heat and irritability. This is Yin excess internally forcing Yang to escape externally. Using Aconite Radix Preparata (Fuzi), Dried Ginger (Ganjiang), and Porcine Bile, one must NOT add Scallion White or apply warm compression/moxibustion, fearing it aids dispersion, causing Qi to escape with sweat, preventing Yang from returning internally. One should stop the sweating, abruptly administer the aforementioned medicine, modify according to symptoms, and protect the Couli. Otherwise, Yang may escape again; this is the second difficulty.
Using Aconite Radix Preparata (Fuzi) and Dried Ginger (Ganjiang) to overcome Yin and restore Yang is like cavalry charging into heavy encirclement, raising flags to signal scattered Yang to converge, reuniting shortly. Those unaware of this principle add more herbs, mixing them into decoctions, which restricts the vigorous penetrating momentum. This leads to ineffectiveness against sluggish conditions; this is the third difficulty.
For treating sudden Cold Strike, after using Aconite and Ginger Decoction, when Yin scatters and Yang returns, body warms, remove Scallion White and Porcine Bile from the previous formula. Add Angelica Sinensis Root (Danggui) and Cinnamon Bark (Rougui) to drive out Cold evil in the Ying (Nutritive) level. Add White Honey to moderate the fierce nature of Aconite and Ginger, because Cold evil attacking humans first injures Ying Blood. Otherwise, the medicine favors Wei (Defensive) level and neglects Ying level, mismatching the disease. Evil will not be fully eliminated; victory is unlikely; this is the fourth difficulty.
After using Aconite, Ginger, Angelica, and Cinnamon Decoction, when Yang is about to return and Yin-Cold slightly subsides, add Ginseng Root (Renshen), Licorice Root (Gancao), and Jujube Fruit (Dazao) to the base formula to regulate Yuan Qi and supply resources, securing victory from the rear. Otherwise, the fierce nature of Aconite and Ginger will attack upwards without restraint; this is the fifth difficulty.
After 2-3 doses of Aconite, Ginger, Angelica, Cinnamon, Ginseng, and Licorice Decoction, if Yang has returned, body is warm, complexion lively, hands/feet warm, vomiting/diarrhea alleviated, add large amounts of Astragalus Root (Huangqi), Atractylodes Macrocephala Rhizome (Baizhu), Schisandra Berry (Wuweizi), and White Peony Root (Baishao) for balanced Yin-Yang tonification. Do not stop. If one delays follow-up care, previous efforts will be lost; this is the sixth difficulty.
Using a large group of acrid-warm and neutral-tonifying agents to cultivate Yin and protect Yang: even if the patient usually has Phlegm-Heat, since Yang emerged from Yin, it has already transformed into cold. Here, although invisible Yin-Cold is scattered, visible Cold-Phlegm blocking orifices and collaterals exists. It cannot suddenly transform into Heat. Although Aconite and Ginger are no longer needed, all Cooling/Cold medicines must absolutely be avoided. If one wrongly administers Cold medicines due to pre-existing Phlegm-Heat, Yin regains dominance, Yang becomes agitated, and previous efforts are lost; this is the seventh difficulty.
After previous neutral-tonifying treatment, indicating a shift from martial to civil/restorative approach: if stubborn Phlegm remains accumulated in collaterals, only Sweet-Cold Qi-assisting opening agents should be used, such as Ophiopogon Tuber (Maidong), Pear Juice, Bamboo Sap (Zhuli), Ginseng, Astragalus, Licorice, and White Peony. Pungent/Spicy agents aiding Heat and obstruction are unsuitable. Pungent agents were initially used out of necessity for their toxicity; once Yang is settled, Yin should be nourished. Why seek merit and create trouble, leaving medicine behind after disease leaves, causing other ailments and unrest? This is the eighth difficulty.
Earth contains Water; Water contains Fire; Fire contains Wind. Thus, slight movement of Earth Qi causes disaster; major movement causes Earth, Water, Fire, and Wind wheels to rotate simultaneously, soon destroying space, mixing everything into one zone. All formed things in heaven and earth return to ruin. Yet, when Earth Qi moves greatly, the world does not perish quickly because Xuanzhen Zhenwu (True Warrior of Mystery) guards the North, subduing dragons and snakes so they do not rise. Thus, Earth moves but Water stays still; Water still, so Fire in Water and Wind in Fire remain still. Zhang Zhongjing uses Zhenwu Decoction for Yin-excess Yang-loss syndromes to save from reversal—is this not the reason? So, whenever disease shows Yin-Evil yellowing hair, invading upper clear pathways, presenting with fear of cold, abdominal pain, upper vomiting/lower diarrhea, profuse sweating, muscle twitching/tendon palpitation, one must immediately guard the gate, employing Zhenwu's garrison method, following Zhang Zhongjing's secret, ensuring safety. If missed and untreated, soon Turbid Yin enters from chest upward: throat swelling/bi, tongue swelling, eyes protruding; or from back upward: neck veins enlarged, head/neck icy, turning blue/purple whole body and dying. Is this not like Earth Qi adding heavenly calamity? Only by abruptly administering pure-Yang drugs like Aconite and Ginger, urgently driving Yin-Evil out via Yin orifices downward, is it equivalent to swiftly sweeping Turbid Yin back to Earth? However, one must completely drive out Yin from Yang gaps, leaving none, to achieve rebirth—equivalent to washing away residual Heavenly Qi to restore harmony?
In treating Yin diseases, if it transforms into a Yang disease, it heals spontaneously without medicine; even if not, one dose of Yin-level medicine to balance the deviation ensures cure.