动气一证。皆见于脐之上下左右。故谓之脐间动气。但仲景六经证治中。全不吐露半字。而独于叔和诸可与不可
中见之。何也。想仲景氏本无此名。自叔和始创立其说耳。所谓动气者。即仲景所谓心下悸。脐下悸脐旁悸是也。
心下脐下。即脐上脐下也。脐旁。即脐之左右也。悸者。筑筑然跳动也。想叔和因之改名立义。则动气二字。较之悸
字似觉显明
易晓。然所嫌者。但有禁汗禁下。及误汗误下之变。而不明言其故。并不立治法。使后人临症束手。既不能阐明
仲景之意。反沉埋仲景之法于幽暗之中。令后之学人。毫无罅缝可寻。是所谓非惟无益而又害之也。其可谓之立
法善后乎。愚窃论之。仲景论中。如小建中汤心中悸而烦之治也。炙甘草汤脉结代而心动悸之治也。桂枝甘草汤
发汗过多。叉手冒心而悸之治也。真武汤头眩身 动。振振欲擗地。发热心下悸之治也。茯苓桂枝甘草大枣汤发汗后。
欲作奔豚。脐下悸之治也。凡此诸悸。皆太阳误治之虚邪所致也。更有太阳病而小便利者。以里无热邪故也。胃
无热邪而饮水过多。致水停心下而悸也。少阳一经。有伤寒脉弦细头痛发热者。已属少阳而不可发汗矣。若发其汗。
则邪气入胃而谵语。此因胃不和则烦而悸。此误汗之悸也。少阳中风。两耳无闻。目赤胸满而烦。在少阳已禁吐下。
若吐下之。则悸而惊矣。此误吐误下之悸也。至于三阴。皆阴盛阳虚之悸。惟阳明一经。皆实热之症。故独无悸病。
是以知动气一证。皆属虚邪。难于汗下。况初症当汗之时。本绝无动气者。病至动气。为日已多。邪已在里。宁可
更发其汗乎。惟舌苔黄黑干浓。胃脘至腹。按之尚痛者。虽在动气之时。犹有可下之症。然动之甚。而邪结胶固。
形体瘦脱。元气虚竭者。亦为不治。若症不犯剧而可治者。虽至愈后。饮食渐增。形体渐复。尚有动气未除者。可
见脐为人之命蒂。脐中一穴。名曰神阙。上则水分建里三脘诸穴。为后天脾胃之所居。饮食变化之关隘。下则阴交
石门关元气海等穴。为先天真阳之所藏。升降呼吸之根源。左右则天枢二穴也。至真要大论云。身半以上。其气三
矣。天之分也。天气主之。身半以下。其气三矣。地之分也。地气主之。以名命气。以气命处。身半所谓天枢也。
上胜而下病者。以地名之。下胜而上病者。以天名之。此皆所以辨天地阴阳胜复之气。以及六气屈复报气者也。
观此。则脐之关系非细。其可令邪气犯之。使脏气受伤。致升降流行之
气。窒碍阻塞而至筑筑然跳动乎。然虽非轻症。而亦非不治之症。惟随证之轻重以为轻重而已。如叔和诸
可与不可中。其不可汗条下。有动气在右。不可发汗。发汗则衄而渴。心苦烦饮即吐水。愚谓病至动气。
为日不少。已属虚邪在里。宁有发汗之理。所以发汗则虚阳上厥。故衄而且渴。心苦烦矣。而不知汗后亡阳。
则胃阳虚损。中气已寒。饮即吐水矣。当拟以水入即吐之治可也。又云。动气在左。不可发汗。发汗则头
眩汗不止。筋惕肉 。愚谓此亦邪气在里。而不必攻表。故汗之则徒伤卫气。真阳败亡。而头为之虚眩。
卫气不密。而汗出不止矣。且无阳气以柔养其筋脉。则阴寒遍体。而筋惕肉 也。当拟以振振欲擗地。
及误服大青龙法酌治可耳。又云。动气在上。不可发汗。发汗则气上冲。正在心端。盖脐上虽属天气而为阳分。
然其动气已见。邪已入腑。岂宜误汗。汗之则阳气大亏。下焦之阴气逆上而冲心矣。恐不可作上编其气上
冲之治。当如欲作奔豚之法。而或益之以温经之药为宜。又云动气在下。不可发汗。发汗则无汗。心中
太烦。骨节苦疼。目眩恶寒。食则反吐。谷不得前。愚谓动气既在脐下。邪气不惟在里。已入阴矣。万无发汗
之理。凡汗之出也。必藉阳气鼓动。然后阴液外泄。邪既在阴。无阳气以蒸动津液。故发汗则无汗也。心中
烦而目晕。虚阳上奔也。骨节疼而恶寒。阳气虚而阴寒盛也。食则反吐而不纳谷者。胃中虚冷也。此皆误
汗亡阳之变也。其不可下条中。又有动气在右。不可下。下之则津液内竭。咽燥鼻干。头眩心悸也。既无舌苔
黄黑。又非胃脘绕脐硬痛。自无可下之理。果属虚邪而妄下之。自然胃中之津液内竭。虚火上炎。而咽燥
鼻干头眩心悸也。又云。动气在左。不可下。下之则腹内拘急。食不下。动气更剧。虽有身热。卧则欲蜷。若
动气在左。皆属少阳厥阴本无实邪。下之则胃中阳气伤败。寒在中焦。所以腹内拘急。食不能下。而动气更剧也。
此时虽有虚阳浮散于外而身热。其卧则如少阴之状而欲蜷卧矣。动气在上。不可
下。下之则掌握热烦。身上浮冷。热汗自泄。欲得水自灌。若动气在上。则近于胃。如舌苔黄浓。胃脘绕脐硬
痛而下之可也。倘胃中空虚而下之。四肢为诸阳之本。而实禀气于胃。所以脾主四肢。误下则胃阳伤败。
故虚阳暴厥。而掌握中热烦也。四肢虽热厥。而身上反浮冷矣。孤阳欲绝。而热汗自泄。欲得冷水自灌洗也。
此所谓真寒假热。阳虚暴脱之变。人但知误汗可以亡阳。而不知误下之亡阳尤甚也。又云。动气在下。不可下。下
之则腹胀满。卒起头眩。食则下清谷。心下痞也。动气既在脐下。已属三阴部分。又误下之。则胃阳大损。
脾脏虚寒。故腹胀满。元气虚甚。卒起而头眩眼花也。凡三阴下利清谷。皆以四逆汤主治。此因误下大伤阳
气所致。然虚痞条中。仲景原云。此非结热。但以胃中虚。客气上逆。故使硬也。此八条。乃动气误汗误下之
变症。未知果出之前哲。或叔和之臆见。今姑从其说而强解之。未知然否也。至于脉濡而弱。弱反在关。濡
反在巅。微反在上。涩反在下等语。其究归于阳气不足。厥而且寒。为阴经误汗之变。何不直言濡弱微涩
之阴脉。而多此四个反字。更多在关在巅。在上在下等隐怪之语。且巅字之义。殊属难解。不知以头之巅顶
为巅为上乎。抑以脉之上候为巅乎。或以寸口为巅为上乎。此种秘语。岂可作训后之词。后复有其形相像根
本异源。食则反吐。谷不得前。及口虽欲言。舌不得前。又有舌萎声不得前。及迟欲从后救安可复追还等语。
词义鄙俚。文理纰谬。绝非长沙口角。故皆弃而不录。读者鉴之。
动气这一证候，都出现在肚脐的上方、下方、左方和右方。所以称之为“脐间动气”。但是，在张仲景的六经证治中，完全没有提到过半个字，唯独在王叔和的《诸可与不可》篇中才见到。这是为什么呢？我想张仲景原本没有这个名称，是王叔和开始创立这种说法的。所谓的“动气”，就是张仲景所说的“心下悸”、“脐下悸”、“脐旁悸”。心下、脐下，就是脐上、脐下；脐旁，就是肚脐的左右两侧。“悸”，是指心脏或腹部筑筑然跳动的感觉。猜想王叔和因此改名并确立其含义，那么“动气”这两个字，比起“悸”字似乎显得更加明显易懂。然而令人遗憾的是，书中只提到了禁止发汗、禁止攻下，以及误用发汗、误用攻下后的变证，却没有明确说明其原因，也没有设立治疗方法，使得后人在临症时束手无策。这不仅没能阐明张仲景的本意，反而将张仲景的方法埋没在幽暗之中，让后来的学人毫无线索可寻。这可以说是不仅无益，反而有害。这能称为立法周全吗？
我私下议论，张仲景的论著中，如小建中汤治疗心中悸而烦；炙甘草汤治疗脉结代而心动悸；桂枝甘草汤治疗发汗过多，叉手自冒心而悸；真武汤治疗头眩身动，振振欲擗地，发热心下悸；茯苓桂枝甘草大枣汤治疗发汗后，欲作奔豚，脐下悸。凡是这些悸证，都是太阳病误治导致的虚邪所致。更有太阳病而小便通利的，是因为里没有热邪。胃里没有热邪却饮水过多，导致水停在心下而引起悸动。少阳一经，有伤寒脉弦细、头痛发热的，已经属于少阳病，不可发汗了。如果发汗，则邪气入胃而出现谵语，这是因为胃不和则烦而悸，这是误汗导致的悸。少阳中风，两耳听不见，目赤胸满而烦，在少阳病阶段已经禁止吐法和下法。如果误用吐下法，则会悸而惊，这是误吐误下导致的悸。至于三阴病，都是阴盛阳虚导致的悸。只有阳明一经，都是实热之症，所以唯独没有悸病。因此可知，“动气”这一证候，都属于虚邪，难以使用汗法和下法。况且初起症状应当发汗的时候，本来绝无出现动气的情况。病发展到出现动气，时日已久，邪气已经在里，怎么可以再发汗呢？只有舌苔黄黑干厚，从胃脘到腹部，按压还有疼痛的，虽然在动气之时，仍有可以攻下的指征。然而如果跳动非常剧烈，且邪气结聚胶固，形体消瘦脱失，元气虚竭的，也是不治之症。如果症状不严重而可以治疗的，即使痊愈之后，饮食逐渐增加，形体逐渐恢复，还有动气未消除的，可见肚脐是人的命蒂。肚脐中的穴位名叫神阙，上面有水分、建里、中脘等穴，是后天脾胃所在之处，饮食变化转化的关隘；下面有阴交、石门、关元、气海等穴，是先天真阳藏匿之所，升降呼吸的根源；左右则是天枢二穴。《素问·至真要大论》说：身半以上，其气三，属于天的分界，由天气主司；身半以下，其气三，属于地的分界，由地气主司。以名来命名气，以气来命名部位，身半所指的“天枢”。上部胜而下部病的，用地名来称呼；下部胜而上部病的，用天名来称呼。这些都是用来辨别天地阴阳胜复之气，以及六气屈复报气的道理。看这一点，肚脐的关系非同小可，怎么能让邪气侵犯它，使脏气受伤，导致升降流行的气窒碍阻塞，从而引起筑筑然跳动呢？虽然这不是轻症，但也并非不治之症，只是随着病症的轻重来决定治疗的轻重而已。
如在王叔和《诸可与不可》的“不可汗”条下，有“动气在右，不可发汗。发汗则衄而渴，心苦烦，饮即吐水。”我认为病发展到动气，时日不少，已属于虚邪在里，哪有发汗的道理？所以发汗则虚阳上厥，因此出现鼻衄而且口渴，心里苦烦。却不知道汗后亡阳，导致胃阳虚损，中气已寒，喝水就会吐水。应当拟定治疗水入即吐的方法。又云：“动气在左，不可发汗。发汗则头眩，汗不止，筋惕肉瞤。”我认为这也是邪气在里，而不必攻表，所以发汗则徒伤卫气，真阳败亡，头部因此虚眩；卫气不密，所以汗出不止。况且没有阳气来柔养筋脉，则阴寒遍体，出现筋惕肉瞤。应当参照治疗“振振欲擗地”及误服大青龙汤的方法酌情治疗。又云：“动气在上，不可发汗。发汗则气上冲，正在心端。”盖脐上虽属天气而为阳分，然而动气已经显现，邪气已入腑，岂宜误用发汗？发汗则阳气大亏，下焦之阴气逆上而冲心。恐怕不能按照上编中“气上冲”的方法来治疗，应当像治疗“欲作奔豚”的方法，或者加上温经的药物为宜。又云：“动气在下，不可发汗。发汗则无汗，心中太烦，骨节苦疼，目眩恶寒，食则反吐，谷不得前。”我认为动气既然在脐下，邪气不仅在里，已经入阴了。万无发汗的道理。凡出汗，必须依靠阳气鼓动，然后阴液外泄。邪既在阴，没有阳气来蒸动津液，所以发汗则无汗。心中烦而目晕，是虚阳上奔；骨节疼而恶寒，是阳气虚而阴寒盛；吃东西反而呕吐，不能纳谷，是胃中虚冷。这都是误汗亡阳的变证。
在“不可下”条中，又有“动气在右，不可下。下之则津液内竭，咽燥鼻干，头眩心悸也。”既然没有舌苔黄黑，又不是胃脘绕脐硬痛，自然无可下的道理。果真是虚邪而妄用下法，自然导致胃中之津液内竭，虚火上炎，而出现咽燥鼻干、头眩心悸。又云：“动气在左，不可下。下之则腹内拘急，食不下，动气更剧。虽有身热，卧则欲蜷。”若动气在左，皆属于少阳、厥阴本无实邪，下之则胃中阳气伤败，寒在中焦，所以腹内拘急，食物不能下行，而动气更加剧烈。此时虽然有虚阳浮散于外而身热，但躺下时就像少阴病那样想要蜷缩卧倒。动气在上，不可下。下之则掌握热烦，身上浮冷，热汗自泄，欲得水自灌。若动气在上，则靠近胃，如果舌苔黄厚，胃脘绕脐硬痛而下之是可以的。倘若胃中空虚而下之，四肢为诸阳之本，而实际上禀受气于胃，所以脾主四肢，误下则胃阳伤败，故虚阳暴厥，而手掌心中热烦。四肢虽然热厥，而身上反而浮冷。孤阳欲绝，而热汗自泄，想要冷水自灌洗。这就是所谓的真寒假热，阳虚暴脱的变证。人们只知道误汗可以亡阳，却不知道误下亡阳更为严重。又云：“动气在下，不可下。下之则腹胀满，卒起头眩，食则下清谷，心下痞也。”动气既然在脐下，已属于三阴部分，又误用下法，则胃阳大损，脾脏虚寒，所以腹胀满。元气虚甚，突然起身而头眩眼花。凡三阴下利清谷，都以四逆汤主治。这是因误下大伤阳气所致。然而在虚痞条中，张仲景原话说：“此非结热，但以胃中虚，客气上逆，故使硬也。”这八条，乃是动气误汗误下后的变症，不知究竟出自前哲，还是王叔和的臆见？现在姑且顺从其说法而强行解释，不知是否正确。
至于“脉濡而弱，弱反在关，濡反在巅，微反在上，涩反在下”等话语，其最终归结于阳气不足，厥而且寒，为阴经误汗的变证。为什么不直接说濡、弱、微、涩的阴脉，而多用这四个“反”字？更多了“在关”、“在巅”、“在上”、“在下”等隐晦怪异的语句。而且“巅”字的意义，实在难以理解。不知道是以头顶为巅为上，还是以脉的上候为巅？或是以寸口为巅为上？这种秘语，怎么能作为训导后人的言辞？后面又有“形相像，根本异源，食则反吐，谷不得前”及“口虽欲言，舌不得前”、“舌萎声不得前”、“迟欲从后救，安可复追还”等语句，词义鄙俗浅陋，文理荒谬错误，绝非长沙太守（张仲景）的口吻，所以都抛弃不录。读者请明鉴。
The syndrome of "Dongqi" (Pulsating Qi) manifests exclusively above, below, to the left, and to the right of the umbilicus. Hence it is termed "Umbilical Pulsating Qi". However, in Zhang Zhongjing's treatise on the Six Meridians' syndromes and treatments, not a single word is mentioned regarding this condition. It appears solely in Wang Shuhe's *Zhuke Yu Buke* (Various Conditions Suitable and Unsuitable for Treatment). Why is this? It is presumed that Zhang Zhongjing originally had no such term; it was Wang Shuhe who first established this theory. The so-called "Dongqi" refers to what Zhang Zhongjing called "Xin Xia Ji" (Palpitations in the Epigastrium), "Qi Xia Ji" (Palpitations Below the Umbilicus), and "Qi Pang Ji" (Palpitations Beside the Umbilicus). "Xin Xia" and "Qi Xia" correspond to above and below the umbilicus; "Qi Pang" corresponds to the left and right sides of the umbilicus. "Ji" (Palpitation) refers to the sensation of thumping or pounding movement. It is conjectured that Wang Shuhe renamed and defined this concept based on Zhang's work, making the term "Dongqi" seem more explicit and easier to understand than "Ji". However, a notable deficiency is that while prohibitions against sweating (Fa Han) and purging (Xia) are stated, along with the complications arising from their misuse, the underlying reasons are not clearly explained, nor are specific treatment methods established. This leaves later practitioners helpless when encountering such cases. Instead of elucidating Zhang Zhongjing's intent, this obscurity buries his methods, leaving students with no clues to follow. This can be described as being not only unhelpful but also harmful. Can this truly be considered sound legislative practice?
In my private opinion, within Zhang Zhongjing's writings, there are several examples of treating palpitations: *Xiao Jianzhong Tang* (Minor Construct the Middle Decoction) for palpitations accompanied by irritability; *Zhi Gancao Tang* (Honey-Fried Licorice Decoction) for knotted and intermittent pulse with heart palpitations; *Guizhi Gancao Tang* (Cinnamon Twig and Licorice Decoction) for palpitations after excessive sweating, where the patient crosses their hands over the heart; *Zhenwu Tang* (True Warrior Decoction) for dizziness, body tremors, a desire to fall to the ground, fever, and epigastric palpitations; and *Fuling Guizhi Gancao Dazao Tang* (Poria, Cinnamon Twig, Licorice, and Jujube Decoction) for the sensation of *Ben Tun* (Rushing Pig) and palpitations below the umbilicus following sweating. All these forms of palpitation are caused by deficient pathogenic factors resulting from mismanagement of Taiyang disease. Furthermore, in Taiyang disease, if urination is clear and profuse, it indicates the absence of heat pathogens in the interior. If there is no heat in the Stomach but excessive water intake occurs, water stagnates in the epigastrium causing palpitations. In the Shaoyang meridian, cold damage presenting with a string-taut and thin pulse, headache, and fever already indicates Shaoyang involvement, precluding the use of sweating. If sweating is induced, the pathogen enters the Stomach causing delirious speech, because stomach disharmony leads to irritability and palpitation; this is palpitation due to erroneous sweating. In Shaoyang wind-strike, with deafness, red eyes, chest fullness, and irritability, vomiting and purging are prohibited. If erroneously employed, they cause palpitations and fright; this is palpitation due to erroneous vomiting or purging. Regarding the Three Yin meridians, palpitations arise from Yin excess and Yang deficiency. Only the Yangming meridian presents with excess-heat syndromes, hence palpitations are absent here. Thus, we know that "Dongqi" belongs to deficient pathogenic factors and is difficult to treat with sweating or purging. Moreover, at the initial stage requiring sweating, Dongqi should never appear. By the time Dongqi manifests, considerable time has passed, and the pathogen is in the interior; how can one induce sweating again? Only if the tongue coating is yellow, black, dry, and thick, and tenderness persists upon pressing from the epigastrium to the abdomen, might purging be considered despite the presence of Dongqi. However, if the pulsation is severe, the pathogen is firmly entrenched, the body is emaciated, and Yuan Qi (Original Qi) is exhausted, it is an untreatable condition. If the symptoms are mild and treatable, even after recovery, when diet and physique gradually return to normal, if Dongqi remains, it highlights that the umbilicus is the "Life Root" of the human body. The acupoint at the umbilicus is named Shenque (CV8). Above it lie acupoints such as Shuifen (CV9), Jianli (CV11), and Zhongwan (CV12), which are the residence of the Post-Heaven Spleen and Stomach and the passageway for dietary transformation. Below lie Yinjiao (RN7), Shimen (RN5), Guanyuan (RN4), and Qihai (RN6), the storage sites of Pre-Heaven True Yang and the root of ascending-descending and respiration. To the left and right are Tianshu (ST25). The *Suwen: Zhi Zhen Yao Da Lun* states: "Above the midpoint of the body, the Qi is divided into three, belonging to Heaven, governed by Heavenly Qi. Below the midpoint, the Qi is divided into three, belonging to Earth, governed by Earthly Qi." Naming Qi by its designation and location by its Qi, the midpoint is referred to as Tianshu. When superior pathology affects the inferior, it is named by Earth; when inferior pathology affects the superior, it is named by Heaven. These distinctions identify the winning and retaliatory energies of Heaven and Earth Yin-Yang, as well as the six Qi's yielding and responding patterns. Observing this, the significance of the umbilicus is profound. How can one allow pathogenic factors to invade it, injuring Zang Qi, obstructing the ascending-descending flow of Qi, and causing thumping palpitations? Although not a minor condition, it is not necessarily untreatable; treatment severity should match symptom severity.
In Wang Shuhe's *Zhuke Yu Buke*, under the "Unsuable for Sweating" section, it states: "If Dongqi is on the right, do not sweat. Sweating causes nasal bleeding, thirst, mental distress, and vomiting water upon drinking." I argue that by the time Dongqi appears, considerable time has passed, indicating interior deficiency. There is no rationale for sweating. Sweating causes deficient Yang to rebel upward, leading to nasal bleeding, thirst, and mental distress. Furthermore, post-sweating loss of Yang damages Stomach Yang, chilling the Middle Qi, causing immediate vomiting of ingested water. A treatment for "vomiting upon drinking" should be devised. It also states: "If Dongqi is on the left, do not sweat. Sweating causes dizziness, continuous sweating, muscle twitching, and fasciculation." This too indicates interior pathogen not requiring exterior attack. Sweating merely injures Wei Qi (Defensive Qi), leading to collapse of True Yang and dizziness. Unsecured Wei Qi causes continuous sweating. Without Yang to nourish the sinews, Yin-cold pervades the body, causing twitching. Treatment should refer to managing "tremors desiring to fall" or errors involving *Da Qinglong Tang* (Major Green Dragon Decoction). It further states: "If Dongqi is above, do not sweat. Sweating causes Qi rushing upward, centered at the heart." Although the area above the umbilicus belongs to Heavenly Yang, the appearance of Dongqi indicates the pathogen has entered the Fu organs. Sweating severely depletes Yang, allowing Lower Jiao Yin to counterflow and rush to the Heart. This should not be treated as simple "Qi rushing up" but rather using methods for "impending Ben Tun," possibly adding warming meridian herbs. Finally: "If Dongqi is below, do not sweat. Sweating results in no sweat, extreme mental烦躁 (restlessness), painful bone joints, dizziness, aversion to cold, vomiting food, and inability to digest grain." Since Dongqi is below the umbilicus, the pathogen is not only interior but in the Yin. Sweating is impossible. Sweat requires Yang to mobilize Yin fluids. With pathogen in Yin and insufficient Yang to vaporize fluids, sweating fails. Mental restlessness and dizziness indicate rebellious deficient Yang; joint pain and aversion to cold indicate Yang deficiency and Yin-cold excess; vomiting indicates Cold-Stomach deficiency. These are all variations of Yang loss due to erroneous sweating.
Under the "Unsuitable for Purging" section: "If Dongqi is on the right, do not purge. Purging exhausts internal fluids, causing dry throat and nose, dizziness, and palpitations." Without yellow/black coating or epigastric/umbilical hardness, purging is contraindicated. Erroneous purging in deficiency exhausts Stomach fluids, causing deficient Fire to flare, leading to dryness and dizziness. It states: "If Dongqi is on the left, do not purge. Purging causes abdominal tension, inability to eat, worsened Dongqi. Despite body heat, the patient desires to curl up." Left-sided Dongqi involves Shaoyang/Jueyin without excess pathogen. Purging damages Stomach Yang, creating Cold in the Middle Jiao, causing tension and worsening Dongqi. External body heat reflects floating deficient Yang, while curling up mimics Shaoyin syndrome. It states: "If Dongqi is above, do not purge. Purging causes hot palms and irritability, cold floating skin, spontaneous hot sweating, and desire for cold water irrigation." If Dongqi is near the Stomach and accompanied by thick yellow coating and hardness, purging may be appropriate. However, purging an empty Stomach injures Yang. Since limbs derive Qi from the Stomach, erroneous purging causes sudden Yang rebellion, hot palms, yet cold limbs and body. Desperate solitary Yang leads to hot sweating and desire for cold baths. This is True Cold-False Heat and Yang collapse. People know erroneous sweating loses Yang, but erroneous purging is even more destructive. It states: "If Dongqi is below, do not purge. Purging causes abdominal fullness, dizziness upon rising, undigested food in stool, and epigastric stuffiness." Dongqi below indicates Three Yin involvement. Erroneous purging damages Stomach Yang and Spleen Cold, causing fullness and dizziness due to severe Yuan Qi deficiency. Three Yin diarrhea with undigested food is treated with *Sini Tang* (Counterflow Decoction) due to Yang injury. Zhang Zhongjing noted in the deficiency-fullness section: "This is not heat binding, but Stomach deficiency causing hostile Qi to counterflow, creating hardness." These eight scenarios describe complications of erroneous sweating/purging in Dongqi. Whether from ancient masters or Wang Shuhe's speculation, I tentatively interpret them here.
Regarding the pulse description: "Ru (Soft) and Ruo (Weak) pulses, Weak reversed at Guan, Soft reversed at Dian, Micropulse reversed above, Choppy reversed below." This ultimately points to Yang insufficiency, Jue syndrome with cold, a variation of erroneous sweating in Yin meridians. Why use four "reversed" characters instead of simply stating Ru, Ruo, Micropulse, and Choppy Yin pulses? Why use obscure terms like "at Guan," "at Dian," "above," "below"? The meaning of "Dian" is particularly confusing. Does it mean the vertex of the head? The upper pulse position? Or the Cun Kou (Radial Artery)? Such cryptic language is unfit for instructing future generations. Later phrases like "similar form, different origin," "vomiting food, unable to digest," "mouth wants to speak, tongue cannot advance," "tongue atrophy, voice cannot advance," and "late rescue, impossible to追回 (retrieve)" are vulgar and logically flawed, certainly not the style of the Changsha Master (Zhang Zhongjing). Therefore, they are excluded. Readers should discern this.