夫新病者，多宜于清解；久病者，多宜于补养。《根结篇》曰∶形气不足，病气有余，是邪胜也，急泻
之；形气有余，病气不足，急补之，形气不足，病气不足，此阴阳俱不足也，不可刺之，刺之则重不足，重不足
则阴阳俱竭，血气皆尽，五脏空虚，筋骨髓枯，老者绝灭，壮者不复矣；形气有余，病气有余，则阴阳俱有
余也，当泻其邪，调其虚实。故曰∶有余者泻之，不足者补之。此之谓也。《脉要精微论》曰∶征其脉
小，色不夺者，新病也；征其脉不夺，其色夺者，此久病也；征其脉与五色俱夺者，此久病也；征其脉与
五色俱不夺者，新病也。是凡病皆当审其形气色脉，而分别其新故焉。然又有病久而重感新病者，又当清
解其邪，而调其虚实。若见其病气有余，则以为病久而变剧，仍用久病之法治之，以致中道夭而不终其天
年，乃不审新故之过耳！夫血气壮盛者，尚为邪所中，况久病之人，血气虚衰，腠理不密，宁保其不复
为邪气之所伤乎？
夫饮入于胃，游溢精气，上输于脾，脾气散精，上归于肺，通调水道，下输膀胱，水精四布，五经并
行。是入胃之饮，从在内之脾肺，四布于皮毛，下输于决渎，而为津为溺，乃从内而外也。酒入于胃，随
卫气而先行皮肤，先充络脉，络脉先盛，卫气已平，转入于经，而经脉大盛，是反从外而内也。盖酒者。
水谷之悍液；卫者，水谷之悍气。故随卫气而先行皮肤，是以饮酒者，面即赤，而小便独先下，乃先通调
于外而下输也。其充满于经脉者，复归于脾肺，是以醉饱入房，多成中满、噎隔、咳嗽、吞酸之病，盖留
积于内，不复通调于外，致伤脾、肺故尔。
新发的疾病，大多适宜用清热解表的方法治疗；久患的疾病，大多适宜用补益滋养的方法治疗。《黄帝内经·根结篇》说：形体正气不足，而病邪之气有余，这是邪气盛实，应当急予泻法；形体正气有余，而病邪之气不足，应当急予补法；如果形体正气不足，病邪之气也不足，这是阴阳两虚，不可使用针刺疗法，若强行针刺会导致双重虚弱，双重虚弱则阴阳俱竭，血气耗尽，五脏空虚，筋脉、骨髓枯槁，老年人会因此死亡，强壮之人也无法恢复；如果形体正气有余，病邪之气也有余，这是阴阳俱实，应当泻除邪气，调和虚实。所以说：邪气盛的用泻法，正气虚的用补法。说的就是这个道理。《黄帝内经·脉要精微论》说：诊察其脉象细小，但面色没有衰败的，是新病；诊察其脉象不衰败，但面色衰败的，是久病；诊察其脉象与五色（面部色泽）都衰败的，是久病；诊察其脉象与五色都不衰败的，是新病。所以凡是疾病，都应当审察其形体、正气、面色和脉象，从而分别判断疾病的病程新旧。然而又有患病日久又复感新邪的情况，这时又应当清解新邪，并调和虚实。如果见到病邪之气有余，却认为这是久病导致病情加重，仍然沿用治疗久病的方法来处置，以致中途夭折而不能享尽天年，这就是没有审察疾病新旧之别的过错啊！血气壮盛的人，尚且会被邪气所伤，何况久病之人，血气虚衰，腠理不固密，怎能保证他们不会再次被邪气所伤害呢？
酒进入胃中，其精气游溢上行，输送到脾，脾气散布精微物质，向上归于肺，肺通调水道，向下输送到膀胱，水液精微四布全身，运行于五条经脉之中。这是进入胃中的水饮，从体内的脾肺出发，向皮毛四布，向下输注到决渎之官（三焦），化为津液和小便，这是由内而外的过程。酒进入胃中，随着卫气先行于皮肤，先充盈络脉，络脉先盛满，待卫气平稳后，转入经脉，使得经脉盛大充盈，这是由外而内的过程。大概酒是水谷中剽悍的液体，卫气也是水谷中剽悍的气。所以酒随卫气先行于皮肤，因此饮酒者面部立即发红，且小便单独先排出，这是先通调于体表然后下输的结果。那些充满在经脉中的酒气，又会回归到脾肺，所以醉酒后行房事，多会形成中满（脘腹胀满）、噎隔（吞咽困难）、咳嗽、吞酸等病症，这是因为酒气留积于体内，不再向外通调，从而损伤了脾和肺的缘故。
Newly acquired diseases are generally suitable for clearing heat and resolving pathogens; chronic diseases are generally suitable for tonification and nourishment. The *Genjie* Chapter states: When the form and qi are deficient, but the pathogenic qi is excessive, this indicates an excess of evil, requiring urgent purgation (draining). When the form and qi are excessive, but the pathogenic qi is deficient, urgent tonification is required. If both the form and qi are deficient, and the pathogenic qi is also deficient, this represents a deficiency of both yin and yang; acupuncture should not be used. If acupuncture is applied in such cases, it leads to double deficiency. Double deficiency results in the exhaustion of both yin and yang, the depletion of blood and qi, emptiness of the five zang organs, withering of sinews and bones, death for the elderly, and inability to recover even for the robust. If both the form and qi are excessive, and the pathogenic qi is also excessive, this indicates an excess of both yin and yang; one should drain the pathogen and regulate deficiency and excess. Thus it is said: "Excess is drained, deficiency is tonified." This refers to the principle above. The *Maiyao Jingwei Lun* (Treatise on the Essential Subtleties of Pulse Diagnosis) states: If the pulse is small but the complexion is unimpaired, it is a new disease; if the pulse is unimpaired but the complexion is impaired, it is a chronic disease; if both the pulse and the five colors are impaired, it is a chronic disease; if both the pulse and the five colors are unimpaired, it is a new disease. Therefore, for all diseases, one must examine the form, qi, complexion, and pulse to distinguish between new and chronic conditions. However, there are cases where a patient has suffered from a chronic disease and then contracts a new pathogen; in such instances, one should clear and resolve the new pathogen while regulating deficiency and excess. If one observes that the pathogenic qi is excessive, yet mistakenly believes this is merely a worsening of the chronic condition and continues to treat it according to protocols for chronic disease, leading to premature death before the natural lifespan is exhausted, this error stems from failing to distinguish between new and old diseases. Even individuals with robust blood and qi can be attacked by pathogens; how much more so for those with chronic illnesses who have deficient and declining blood and qi, and loose cou li (skin and interstitial spaces)? How can it be guaranteed that they will not be re-injured by pathogenic factors?
When water enters the stomach, its essence and qi overflow and move upward to the spleen. The spleen disperses the essence, sending it upward to return to the lungs. The lungs regulate the water passages, directing fluids downward to the bladder. Water essence distributes throughout the body, moving along the five meridians. Thus, ingested water travels from the internal spleen and lungs, distributing to the skin and hair, and descending through the jue du (san jiao / triple burner) to become jin ye (body fluids) and niao (urine); this process moves from the interior to the exterior. Wine, upon entering the stomach, follows the wei qi (defensive qi) and first circulates in the skin, filling the luo vessels (collaterals) initially. Once the luo vessels are full and the wei qi stabilizes, it transitions into the jing vessels (main meridians), causing them to become highly prominent. This process moves from the exterior to the interior. Wine is considered the fierce fluid of food and grain; wei qi is the fierce qi of food and grain. Therefore, wine follows the wei qi and acts first on the skin, which is why drinkers' faces turn red immediately, and urination occurs promptly beforehand; this reflects regulation at the exterior followed by downward transmission. The portion of wine that fills the main meridians eventually returns to the spleen and lungs. Consequently, engaging in sexual activity after becoming drunk or overeating often leads to conditions such as zhong man (abdominal fullness), ye ge (dysphagia/obstruction), cough, and tun suan (acid regurgitation). This occurs because the wine accumulates internally, fails to regulate and disperse outwardly, thereby injuring the spleen and lungs.