治法无他，专从卫气治之而已。卫气有根本、有枝叶，有表、有里。卫出下焦，为肾间
动气者，根本也。从少阴之分，间行五脏，则为知觉性灵，间行六腑，则为三焦气化，此皆
里也
聪
附于油也。根本治法，有宜补火者，如灯之添草则光焰益大；有宜补水者，如灯之加油则长
明不熄。世俗专以补火为事，则油竭者光亦熄矣。其枝叶在经，温于肌肉，则附于汗液，如
树木之以皮行津，得春夏阳气，而后浆汁盛也。枝叶治法，有宜用散者，如树之津气通则荣
茂，有宜用收者，如树之皮津泄则枯槁。世俗专以敛补
为事，则津壅者，树必胀绝矣（如漆树，日久不取漆，则必胀闷而枯。用树皮行津，以比卫
阳之汗，其理至确。凡过汗亡阳者，即亡卫阳耳）。是以欲卫气之根本强，则当油草并加，
不可专用热药，欲卫气之枝叶盛，则当散敛兼施，不可专用补药。凡治病养生皆然，不独中
风也。
八方之风，虽有寒热之不同，然皆为阳邪，况又从热化者，五居其三。人身卫气，即是
阳气，以阳邪而与阳气合，则水乳交融，毫无捍格矣。同类相求，而不相争，此偏枯中风者
，所以无恶寒发热等症也。可知中风之伤卫气，乃邪风与卫气相混耳。其所以知觉运动皆为
之不灵者，譬如三军之卒，有一军与贼私和，则号令不行，独一军不行也，势必三军皆为掣
肘，观望不前矣。故善治中风者，必先从而分之，使邪风与卫气相离，而后风可净，而卫气
仍为我用也。此侯氏黑散，所以用白矾之意。喻嘉言谓，为填塞空窍。夫白矾善消物，岂是
填塞之药？可谓凿矣。
凡风之入，必乘卫气之隙，其隙多起于内热。盖寒则卫气敛，故冬时之人多无汗，热则
卫气散，故夏时之人多大汗，寒则腠理闭，故无隙可入，热则腠理开，故有隙可乘。其内热
或生于七情，或生于饮食（每见好服温补者，多有中风之病），此所谓以内因而感召外因也。
后人有所谓胃热生内风而致者，其言甚是，然不知此为卫气之病，究属一得之见。嘉言谓猝倒
不
气者，烦劳则张。此论专言卫气，烦劳即内热也，张即开也。此卫气因热起隙之由也。又曰
∶辟积于夏，使人煎厥。辟亦开也，夏则腠理汗孔皆开也。煎即烦也，厥者逆也，谓气逆于
上，则多热也。此皆言内热。又曰∶目盲不可以视，耳聋不可以听，溃溃乎若坏都， 乎
不可止。此即形状中风昏不知人之象也。
卫气之隙，由于表气不固，则散药似不可用矣。然用温药为散，则不可。若用凉药为散
，乃
，为皮痹不仁。卫气痹闭，即麻木也。或用滋阴养血之剂而愈者，缘受病本轻，得此甘寒阴
药，解其内热耳。若受病稍重者，便难取效。可知此症，非从血治也。其过服温补者，多至
成废。盖此症本由于内热，而又多外热之邪也（东风温、南风热、西风燥，四方之气，热居
其三）。
南方地土温暖，其人腠理常开而卫气疏，故多中风。北方地土寒凉，其人腠理常闭而卫
气密，故中风者少。惟尊贵人，温暖太过者偶有之，然亦易愈也。南人中风后，赴北方而愈者，
尝见三人矣（俱服苏合香丸而愈）。《素问》曰∶阴精所奉者，其人寿。《西洋志》∶欧逻巴
以北，地寒，人多寿；葛淄巴处南，四时皆热，其人不寿。非虚言也。凡久病，必先顾其脾
胃，以血气之生发，全凭脾胃之运化也。然二者之治法判然不同。脾为阴、为脏，为胃行其
津液者也。其治法宜燥，燥则健；宜补，补则强，故其药宜甘温。胃为阳、为腑，为水谷之
海。其治法宜润，润则化（凡干土不能腐物，必湿土始能腐物）；宜通，通则运。故其药宜清
凉。喻嘉言谓∶养胃与补脾有天渊之别。叶天士谓∶胃不强者，以凉通之则强；脾不健者，
以温补之则健。《内经》曰∶胃欲寒饮，肠欲热饮。寒饮即清凉养胃之义，热饮即甘温补
脾之义。肠即小肠也。为受盛之地（凡水谷之腐化皆在小肠之内），变腐水谷，而后脾始挹其
精微
喻氏、叶氏之言，正与《内经》合，特二君皆从治病悟出，故立言不与《内经》同耳。
脾胃之治不同，然则何以别之？曰∶即以其病别之。其病起于寒症，而不能食者，则宜
燥补脾土，而用甘温药；其病起于热症，而不能食者，则宜润通胃气，而用清凉药。不独始
病为然，即久病亦然。譬如偏寒、偏热之病，既退之后，犹不能食，投以凉剂，则胃气立开
。世俗只知补脾之法，不知养胃之法，往往见热病不食，辄以凉药碍脾，疑而不敢用，其贻
害者
其有先患热病，后变寒症者，则用补脾法；先患寒病，后变热症者，则用养胃法。凡病
久脾胃不旺，仍各从其病为治也。
治疗中风的方法没有别的，专门从调理卫气入手罢了。卫气有根本和枝叶之分，有在表和在内的区别。卫气源于下焦，作为肾间动气的，是它的根本。它从少阴经的分布区域出发，穿插运行于五脏，就表现为知觉和灵性；穿插运行于六腑，就表现为三焦的气化功能，这些都属于“里”的范畴。
调理根本的方法，有的适宜补火（温补肾阳），就像给灯添草，火焰会更加旺盛；有的适宜补水（滋养肾阴），就像给灯加油，灯光长久明亮不熄灭。世俗之人专门以补火为能事，那么油尽的时候，光也就熄灭了。卫气的枝叶分布在经络中，温暖于肌肉之间，依附于汗液，就像树木通过树皮输送津液，得到春夏季节的阳气后，汁液才会充沛。调理枝叶的方法，有的适宜用发散法，就像树木的津气通畅则枝叶繁茂；有的适宜用收敛法，就像树木的皮部津液外泄则干枯。世俗之人专门以敛补为能事，那么津液壅滞，树木必定胀裂而枯死（这就像漆树，日子久了不去取漆，就会胀闷而死。用树皮行津来比喻卫阳之汗，道理非常确切。凡是过汗导致亡阳的，就是亡失了卫阳）。所以，想要卫气的根本强盛，就应该油草并加（阴阳双补），不可专用热药；想要卫气的枝叶茂盛，就应该散敛兼施，不可专用补药。大凡治病养生都是这样，不仅仅针对中风病。
八方之风，虽然有寒热不同，但都属于阳邪，况且又有三分之二的情况是从热化的。人身体的卫气，就是阳气，以阳邪与阳气相合，就像水乳交融，毫无抵触。同类相互吸引而不相争，这就是偏枯中风患者，没有恶寒发热等症状的原因。由此可知，中风损伤卫气，乃是邪风与卫气混杂在一起。之所以导致知觉运动都不灵敏，好比三军士兵中，有一支部队与贼寇私下讲和，那么号令就无法执行，仅这一支部队不服从指挥，势必导致全军都被牵制，观望不前。所以善于治疗中风的人，必须先设法将邪风与卫气分离开来，使邪风与卫气分开，然后风邪才能清除干净，而卫气仍能为我所用。这就是侯氏黑散中使用白矾的用意。喻嘉言说，这是为了填塞空窍。然而白矾善于消物溶解，难道是填塞的药物吗？这种说法可谓穿凿附会。
凡是风邪侵入，必定乘卫气之虚隙，这种空隙多起于内热。因为寒冷时卫气收敛，所以冬天的人大多无汗；炎热时卫气发散，所以夏天的人大多大汗淋漓。寒冷时腠理闭合，所以没有空隙可入；炎热时腠理开泄，所以有空隙可乘。这种内热，或者产生于七情内伤，或者产生于饮食不当（常见喜好服用温补药物的人，多有中风之病），这就是所谓以内因而感召外因。后人有所谓胃热生内风而导致中风的说法，这话很对，但他们不知道这是卫气的病变，终究只是一得之见。喻嘉言说猝倒不语者，“烦劳则张”。这个论述专门讲卫气，烦劳就是内热，张就是开泄。这就是卫气因热而起隙的原因。又说：“辟积于夏，使人煎厥。”辟也是开的意思，夏天腠理汗孔都开泄。煎就是烦热，厥者是逆乱，指气逆于上，则多热。这些都是讲内热。又说：“目盲不可以视，耳聋不可以听，溃溃乎若坏都，浩浩乎不可止。”这就是中风昏不知人的症状表现。
卫气的空隙，由于表气不固，那么发散药似乎不可用了。然而使用温药来发散，则不行。如果使用凉药来发散，则是正确的。如果误用温燥，会导致皮痹不仁。卫气痹闭，就是麻木。如果用滋阴养血的药剂而痊愈的，是因为受病本来轻微，得到这种甘寒阴药，解除了内热罢了。如果受病稍重，就很难见效。可知此症，不是从血分治疗的。那些过服温补药物的人，多发展到废疾的地步。因为这个病本是由于内热，而又多兼有外热之邪（东风温、南风热、西风燥，四方之气，热居其三）。
南方土地温暖，那里的人腠理常开而卫气疏泄，所以多中风。北方土地寒凉，那里的人腠理常闭而卫气致密，所以中风的人少。只有地位尊贵的人，因生活过于温暖偶而有之，但也容易治愈。南方人中风后，到北方去而痊愈的，我曾见过三人（都服用苏合香丸而愈）。《素问》说：“阴精所奉者，其人寿。”《西洋志》记载：欧逻巴以北，地寒，人多长寿；葛淄巴处南，四季皆热，那些人寿命不长。这不是虚言。凡是久病，必须先顾护脾胃，因为气血的生发，全凭脾胃的运化功能。然而这两者的治法截然不同。脾属阴、属脏，是为胃传输津液的器官。它的治法宜燥，燥则健运；宜补，补则强壮，所以它的药物宜甘温。胃属阳、属腑，是水谷之海。它的治法宜润，润则腐熟（凡干燥的土不能腐烂物体，必须湿润的土才能腐烂物体）；宜通，通则运化。所以它的药物宜清凉。喻嘉言说：“养胃与补脾有天渊之别。”叶天士说：“胃不强，以凉通之则强；脾不健，以温补之则健。”《内经》说：“胃欲寒饮，肠欲热饮。”寒饮即清凉养胃的意思，热饮即甘温补脾的意思。肠即小肠。是受盛之官（凡水谷的腐化都在小肠之内），变化腐烂水谷之后，脾才开始汲取其中的精微物质。
喻氏、叶氏的话，正与《内经》相合，只是这两位先生都是从治病实践中领悟出来的，所以立言不与《内经》原文相同罢了。
脾胃的治法不同，那么如何辨别呢？回答说：就从病症来辨别。如果病起于寒症，且不能进食的，则宜燥补脾土，而用甘温药；如果病起于热症，且不能进食的，则宜润通胃气，而用清凉药。不只是初病如此，即使是久病也是如此。譬如偏寒、偏热的病，既退之后，仍然不能进食，投以凉剂，则胃气立刻开通。世俗之人只知道补脾的方法，不知道养胃的方法，往往见到热病不食，就担心凉药碍脾，怀疑而不敢用，这造成的危害很大。如果有先患热病，后变为寒症的，则用补脾法；先患寒病，后变为热症的，则用养胃法。凡是病久脾胃虚弱，仍各自顺着原本的病性来治疗。
The method of treatment is nothing else but specifically treating the Wei Qi (Defensive Qi). Wei Qi has its root and branches, and exists in both the exterior and interior. Wei Qi originates from the Lower Jiao (Lower Burner), serving as the moving Qi between the Kidneys; this constitutes its root. From the distribution area of the Shaoyin (Lesser Yin) channel, it intermingles with the Five Zang Organs, manifesting as perception and spiritual awareness; it intermingles with the Six Fu Organs, manifesting as the Qi transformation of the San Jiao (Triple Burner). These all belong to the interior.
The method for treating the root involves either supplementing Fire (warming Kidney Yang), like adding wick to a lamp so that the flame becomes brighter; or supplementing Water (nourishing Kidney Yin), like adding oil to a lamp so that it shines brightly without extinguishing. The secular world focuses exclusively on supplementing Fire; thus, when the oil is exhausted, the light also goes out. The branches of Wei Qi are located in the channels, warming the muscles, and attaching to sweat, similar to how trees transport fluids through their bark, becoming abundant only after receiving the Yang Qi of Spring and Summer. The method for treating the branches involves either using dispersing methods, so that the tree’s fluid and Qi flow smoothly and flourish; or using astringent methods, so that if the bark leaks fluid, the tree does not wither. The secular world focuses exclusively on astringency and tonification; thus, when fluids become stagnant, the tree will surely swell and die (similar to a lacquer tree: if left untapped for too long, it will swell, stagnate, and wither. Using tree bark transporting fluids to compare with Wei Yang sweating is an accurate analogy. All cases of excessive sweating leading to the loss of Yang are essentially the loss of Wei Yang). Therefore, to strengthen the root of Wei Qi, one must add both oil and wick (tonify both Yin and Yang), and cannot use solely hot medicines. To make the branches of Wei Qi flourish, one must combine dispersing and astringent methods, and cannot use solely tonifying medicines. This applies to all disease treatment and health preservation, not just stroke.
The winds from the eight directions, although differing in cold and heat, are all Yang pathogens. Moreover, two-thirds of them transform into heat. The body's Wei Qi is itself Yang Qi. When a Yang pathogen combines with Yang Qi, they blend like water and milk, with no resistance. Like attracts like, and they do not contend; this is why patients with hemiplegic stroke lack symptoms such as aversion to cold and fever. It can be seen that stroke injuring Wei Qi is actually the mixing of evil wind with Wei Qi. The reason why perception and movement become unresponsive is like three armies where one regiment secretly makes peace with the enemy; orders cannot be executed by that single regiment, inevitably causing the entire army to be constrained, hesitate, and advance no further. Thus, a skilled practitioner of stroke treatment must first separate the evil wind from the Wei Qi, allowing them to part ways, so that the wind can be thoroughly cleared and the Wei Qi remains available for the body's use. This is the rationale for using Alum (Bai Fan) in Hou Shi Hei San. Yu Jiayan stated that this was to fill empty cavities. However, Alum is good at dissolving substances; how can it be a filling medicine? Such claims are forced interpretations.
Whenever wind enters, it must take advantage of gaps in the Wei Qi. These gaps often arise from internal heat. Because cold causes Wei Qi to contract, people in winter mostly have no sweat; heat causes Wei Qi to disperse, so people in summer mostly sweat profusely. Cold closes the Cou Li (pores and interstices), leaving no gap for entry; heat opens the Cou Li, providing a gap to exploit. This internal heat may arise from the Seven Emotions or improper diet (it is common to see those who favor warm-tonifying herbs suffer from stroke); this is what is meant by internal factors inducing external factors. Later generations proposed that stomach heat generates internal wind leading to stroke; while this statement is correct, they failed to recognize this as a disorder of Wei Qi, representing merely a partial insight. Yu Jiayan stated regarding sudden collapse and inability to speak: "Vexation and labor cause expansion." This discussion specifically addresses Wei Qi; vexation and labor refer to internal heat, and expansion refers to opening. This explains how Wei Qi develops gaps due to heat. He also said: "Accumulated opening in summer leads to Jian Jue (Frying Syncope)." 'Pi' means opening; in summer, Cou Li and sweat pores are all open. 'Jian' means vexation/heat; 'Jue' means reversal, indicating Qi reversing upward, resulting in excess heat. These all discuss internal heat. He further said: "Blindness prevents vision, deafness prevents hearing, chaos like a broken dam, vast and unstoppable." These describe the appearance of stroke coma and unconsciousness.
Gaps in Wei Qi, due to insecure exterior Qi, might suggest that dispersing drugs should not be used. However, using warm drugs for dispersal is inadvisable. Using cool drugs for dispersal is appropriate. If mistaken warm-dry drugs are used, it leads to Pi Bi (skin numbness) and insensitivity. Wei Qi obstruction manifests as numbness. Cases cured by yin-nourishing and blood-tonifying formulas occurred because the initial pathology was mild, and these sweet-cold yin medicines resolved the internal heat. If the pathology is slightly severe, efficacy is difficult to achieve. Thus, this condition is not treated from the Blood level. Those who overconsume warm-tonifying herbs often become disabled. This is because the condition originates from internal heat and is frequently accompanied by external heat pathogens (East Wind Warmth, South Wind Heat, West Wind Dryness; among the four directional energies, heat accounts for three).
Southern regions are warm; people there have constantly open Cou Li and sparse Wei Qi, hence stroke is common. Northern regions are cold; people there have constantly closed Cou Li and dense Wei Qi, hence stroke is rare. Only noble persons, living in excessive warmth, occasionally suffer from it, but they recover easily. I have witnessed three southern stroke patients who recovered after traveling north (all cured by Su He Xiang Wan). *Su Wen* states: "Those whose Yin Essence is upheld live long." *Western Chronicles* record: North of Europe, the land is cold, and people live long; Gebuiba in the south experiences heat in all seasons, and people do not live long. This is not empty talk. For any chronic illness, one must first protect the Spleen and Stomach, as the generation of Qi and Blood relies entirely on their transportation and transformation. However, the treatment methods for these two organs are distinct. The Spleen is Yin and a Zang Organ; it transports fluids for the Stomach. Its treatment should be drying, which strengthens function; and tonifying, which builds strength. Thus, its medicines should be sweet and warm. The Stomach is Yang and a Fu Organ; it is the Sea of Water and Grain. Its treatment should be moistening, which aids digestion (dry soil cannot rot matter; only wet soil can); and unblocking, which promotes movement. Thus, its medicines should be cool and clear. Yu Jiayan stated: "Nourishing the Stomach differs from tonifying the Spleen as heaven differs from earth." Ye Tianshi stated: "If the Stomach is weak, cool and unblocking methods strengthen it; if the Spleen is unsteady, warm and tonifying methods strengthen it." *Nei Jing* states: "The Stomach desires cold drinks, the Intestines desire hot drinks." Cold drinks imply cooling and nourishing the Stomach; hot drinks imply sweet-warm tonification of the Spleen. The Intestines here refer to the Small Intestine, the organ of reception and transformation (where all food decomposition occurs). After transforming rotten food, the Spleen begins to extract its essence.
The words of Mr. Yu and Mr. Ye align perfectly with the *Nei Jing*, though these two gentlemen derived their insights from clinical practice, so their phrasing differs from the *Nei Jing*.
Since the treatments for Spleen and Stomach differ, how does one distinguish them? Answer: Distinguish by the disease manifestation. If the illness originates from a Cold pattern and involves inability to eat, one should dry and tonify the Spleen Earth using sweet-warm medicines. If the illness originates from a Heat pattern and involves inability to eat, one should moisten and unblock the Stomach Qi using cool-clear medicines. This applies not only to initial illness but also to chronic conditions. For example, after a predominantly cold or heat pattern has subsided, if the patient still cannot eat, administering cool agents will immediately open Stomach Qi. Secular practitioners only know the method of tonifying the Spleen and ignore nourishing the Stomach. Often, seeing anorexia in heat diseases, they fear cool medicines will damage the Spleen, hesitate, and dare not use them, causing significant harm. If a patient initially suffers a heat disease that later transforms into a cold pattern, use the Spleen-tonifying method; if initially suffering a cold disease that later transforms into a heat pattern, use the Stomach-nourishing method. In cases of prolonged illness with weak Spleen and Stomach, treatment should still follow the original nature of the disease.