按∶《内经》言癫而不言痫，古方以癫痫或并言，或言风痫或言风癫，或言癫狂，
所指不一。盖痫病归于五脏，癫病属之于心，故今所以风痫另立一门，而癫狂合为一
门也。
人生而有癫疾者，《经》曰∶病名为胎病，此得之在母腹中时，其母有所大惊，气
上而不下，精气并居，故令子发为癫疾。以其病在头巅，故曰癫。治之者，或吐痰而就
高越之；或镇坠痰而从高抑之；或内消其痰邪，使气不逆；或随风寒暑湿之法，轻剂发
散，上焦部位针灸脉络，而导其气，皆可使头巅脉道流通，孔窍间发，而不致昏眩也。
丹溪曰∶癫属阴，狂属阳，癫多喜而狂多怒，脉虚者可治，实则死。多因痰结于心
胸，治当镇心神，开痰结。亦有中邪而成此疾，则以治邪法治之。癫者，神不守舍，狂
言如有所见，经年不愈，心经有损，是为真病。如心经蓄热，当清心除热；如痰迷心
窍，当下痰宁志；若癫哭呻吟，为邪所凭，非狂也，烧蚕纸酒水，下方寸匕。卒狂言鬼
语，针大拇指甲下即止。癫疾春治之，入夏自安，宜助心气之药。
阳虚阴实则癫，阴虚阳实则狂，宜大吐下除之。又曰∶狂为痰火盛实，癫为心血不
足，癫多喜笑，尚知畏惧，症属不足，狂多忿怒，人不能制，症属有余，《经》云∶诸
阳为狂，诸阴为癫。狂病宜大吐下。
《经》云∶悲哀动中则伤魂。魂伤则狂妄不精，不精则不正，此悲哀伤魂，而狂当
用温药补魂之阳，仲景地黄汤之类。又云∶喜药无极则伤魄，魄伤则狂，狂者意不存
人，此喜药伤魄而狂，当用凉药补魄之阴，即辰砂、郁金、白矾之类。
狂之为病少卧，少卧则卫独行阳而不行阴，故阳盛阴虚，治当令昏其神。得睡则卫
得入于阴，阴得卫填则不虚，阳无卫助则不盛，故阴阳均平而愈矣。《经》又曰∶阳厥
强怒，饮以铁落。（狂怒出于旺肝，属木，铁落，金也，以金制木之意。）又曰∶夺其食
即已。夫食入于阴，长气于阳，故夺其食即已，是以古有治阳厥狂怒，骂詈亲疏，或哭
或歌，六脉举按无力，身表如木，发则叫呼声高者，因据《内经》“夺其食即已”之义，
故不与之食，乃以大承气汤下之，得脏腑积秽数升，狂稍宁，数日复发，下如此五七次，
行大便数斗，疾瘥身温脉生良愈，此《内经》夺食法也。然有因心血不足，神无所根据，
神志先虚，是以神明变乱者，宜补不宜泻。
痫发于平旦，足少阳；晨朝发者，足厥阴；日中发者，足太阳；黄昏发者，足太
阴；夜半发者，足少阴。随症加入引经药，均属痰热，不必分阴阳，但有虚实之别耳。
癫痫狂，大相径庭，诸书皆合而不分，殊不知形证皆各异也。夫狂为暴病，癫为久
疾，又以大人曰癫，小儿日痫，亦非。癫者，或狂或愚，或歌或笑，或悲或泣，如醉
如痴，言语有头无尾，秽洁不知，积年累月不愈，欲呼为失心风，此属心血不足，志愿
不遂者有之。
狂者疾发，猖狂刚暴，如伤寒阳明大实，发狂骂詈，不避系疏，甚则登高而歌，
弃衣而走，逾墙上屋，非常力所能，或与人言所未尝见之事，如有邪根据附者是。痫病昏
不知人，眩仆倒地，不省高下，甚而螈 抽掣，目上视，或口眼 斜，或作六畜之声。
《经》言巅疾厥狂，久逆之所生，总之肝胆谋虑不决，屈无所伸，怒无所泄，木火上
炎，心火炽盛，神不守舍，或因惊而得，或思念过多，心血日涸，脾液不行，痰迷心
窍，皆足以致癫狂。丹溪谓∶重阴者癫属阴，故多喜；重阳者狂属阳，故多怒，则阴
阳寒热，有大不同者矣。然未有不由心神耗散，气虚不能胜湿而生痰，阴虚不能胜热而
生火，即《内经》所谓∶主不明则十二官危、使道闭塞而不通，形乃大伤也。痫病为
五脏兼病，属虚者多，非若癫为心病，而多因于实也。盖得之先天内外之伤，而邪气深
入于根本，以害其生气之原，邪正混乱，天枢不发，卫气固留于阴而不行，不行则阴气
蓄满，郁极乃发，发则命门之相火，自下焦逆上，填塞其音声，惟迫出其如畜鸣而已。
遍身之脂液，与脾之涎沫迫而上炎，流出于口，百脉筋骨，不胜冲逆，故卒倒不知也。
火气退乃醒，此时若邪气从病发而散，则不复作。若邪不散，仍与生气相乱，或邪虽
退，而生气之原尚虚，当时不治，则邪易入而复作也。盖胎元之始，七节之傍，命门穴
在其后，脐在前，胎在其中，故子脐系于胞蒂，随母呼吸，母呼亦呼，母吸亦吸，通母
生气，食母谷气，以化育内外之形者，皆此肾间动气所致也，当母受惊之邪，子在母
腹，随呼吸得之，与肾闻动气混合其中，当小儿初生之阳，如日方并，邪不易入，故痫
未发，必待复感之，邪入深而与所感母腹之邪相搏而后作，故毋论大人小儿，有此疾
者，纵得禀赋强壮，终因邪害其生命之原，难得中寿。若发频而智愚者，仅至四十，阴
气衰半而已。小儿质弱目瞪者，则不过岁月远，亦难出成人之年，盖肾间生命之气虚而
不复，故不得寿也。其脉沉小急疾者，及虚而弦急者死。
信乎外邪之乘，必乘虚而袭，而内邪之作，亦必乘虚而发。（张）治旗下张毛一妇
人，产后两月，忽患癫疾，久发不愈，或连日不食，或一食倍进，或数日不寐，或间宿
不寐，其脉乍洪乍小，左寸两尺常弱，消痰镇心安神之药，遍投莫效。余思诸躁狂扰火
之病也。二阴一阳，火之原也。主智闭藏，肾之用也。产后未久，少阴虚也。乃以八味
汤加牛膝、五味子大剂冷服，其所食鸭肉猪肘之类，悉入肉桂同煮食之，如是调治数
日，乃一日稍轻，一日如故，乃心脾亦不足，故主信而为病也。朝服加味八味汤，晚
服归脾汤、去黄 、木香，加白芍、麦冬、五味子、肉桂，服后渐安，月余痊愈。故小
热为病，壮水足以制之，即正治也。大热为病，火势猖狂，立之则害，承之乃制，非从
治不可，况肾为水脏，更为火脏，（张）凡遇牙疼目病咽痛诸症，两尺并弱，久治不效
者，悉用加味八味汤，大剂温和浩饮，莫不随手而愈。要知火安其位，万象泰然，诚格言也。
按语：《黄帝内经》中只提到癫病而没有提到痫病，古代医方有时将癫痫并提，有时称为风痫或风癫，有时称为癫狂，所指并不统一。大概痫病归属于五脏，癫病归属于心，所以现在将风痫单独设立一门，而将癫狂合并为一门。
人生来就患有癫疾的，《内经》说：这种病名为胎病，这是在母亲腹中时形成的，因为母亲曾受到巨大的惊吓，导致气机上逆而不能下行，精气积聚在一起，所以使孩子发作癫疾。因为病位在头巅，所以称为癫。治疗的方法，有的通过催吐痰涎使其从高越出；有的用重镇坠痰的药物从高压制它；有的在体内消除痰邪，使气机不逆乱；或者遵循治疗风寒暑湿的方法，使用轻剂发散，对上焦部位的脉络进行针灸，以引导气机运行，都可以使头巅部的脉道流通，孔窍通畅，从而避免昏眩。
朱丹溪说：癫属于阴，狂属于阳，癫病患者多表现为喜悦，狂病患者多表现为愤怒，脉象虚弱的可以治愈，脉象实大的则预后不良（主死）。多因痰结聚在心胸，治疗应当镇安心神，开通痰结。也有因中邪气而患上此病的，则用治邪气的方法治疗。癫病，是神志不能守舍，胡言乱语好像看到了什么，经年不愈，这是心经受损，是真病。如果心经蓄积热邪，应当清心除热；如果痰迷心窍，应当下痰宁志；如果是癫病表现为哭泣呻吟，是被邪气依附，不是狂病，可以用烧蚕纸的酒送服下方寸匕的药。突然狂言乱语如鬼语，针刺大拇指指甲下的穴位即可停止。癫疾在春季治疗，到了夏天自然安宁，适宜服用补益心气的药物。
阳虚阴实则发癫，阴虚阳实则发狂，适宜用大吐、大下法祛除病邪。又说：狂病是痰火盛实，癫病是心血不足，癫病多喜笑，尚知畏惧，症状属于不足；狂病多忿怒，人不能控制，症状属于有余，《内经》说：诸阳证为狂，诸阴证为癫。狂病适宜用大吐、大下法。
《内经》说：悲哀触动内心就会损伤魂。魂受伤则狂妄不精明，不精明就不端正，这是悲哀伤魂，而狂病应当用温药补益魂之阳气，如仲景的地黄汤之类。又说：喜乐无度就会损伤魄，魄受伤则发狂，狂者心中无人，这是喜乐伤魄而发狂，应当用凉药补益魄之阴气，即辰砂、郁金、白矾之类。
狂病的特点是睡眠少，睡眠少则卫气独行于阳而不行于阴，所以阳气盛而阴气虚，治疗应当使神志昏沉。得到睡眠则卫气得以进入阴分，阴分得到卫气的填充就不虚，阳气没有卫气的助长就不盛，所以阴阳平衡而痊愈。《内经》又说：阳厥导致强暴易怒，饮用铁落水。（狂怒出于旺肝，属木，铁落属金，是以金制木的意思。）又说：剥夺其饮食病就好了。食物进入阴分，助长阳气，所以剥夺饮食病就好了，因此古代有治疗阳厥狂怒、骂詈亲疏、或哭或歌、六脉举按无力、身体表面僵硬如木、发作时叫呼声高的病症，依据《内经》“夺其食即已”的意义，所以不给患者进食，而是用大承气汤攻下，排出脏腑积滞秽物数升，狂症稍安，几天后复发，如此攻下五七次，排便数斗，疾病痊愈，身体温暖，脉象恢复，良愈，这就是《内经》的夺食法。然而有因心血不足，神无所依托，神志先虚，从而导致神明变乱的，适宜补益而不适宜泻下。
痫病在平旦发作，对应足少阳经；早晨发作，对应足厥阴经；中午发作，对应足太阳经；黄昏发作，对应足太阴经；半夜发作，对应足少阴经。随症状加入引经药，都属于痰热，不必区分阴阳，只有虚实之别。
癫痫狂三者在各方面差异很大，各种书籍都合在一起不分，殊不知形证都各不相同。狂是暴病，癫是久病，又说大人叫癫，小儿叫痫，也不对。癫病，有时像狂，有时像愚，有时唱歌，有时大笑，有时悲伤，有时哭泣，像醉了一样，像痴了一样，说话有头无尾，不知秽洁，积年累月不愈，想称之为失心风，这属于心血不足，志愿不遂的人会有这种情况。
狂病发病急骤，猖狂刚暴，像伤寒阳明大实证，发狂骂詈，不避亲疏，甚至登高而歌，脱衣奔走，翻墙爬屋，不是平常力气能做到的，或者与人谈论未曾见过的事，好像有邪气依附一样。痫病昏迷不知人，眩晕仆倒，不省人事，甚至抽搐，眼睛上视，或者口眼歪斜，或者发出六畜的声音。
《内经》说巅疾厥狂，是由于气机长期逆乱所产生的，总之是肝胆谋虑不决，委屈无法伸展，愤怒无处发泄，木火上炎，心火炽盛，神不守舍，或者因惊吓而得，或者思念过多，心血日渐枯竭，脾液不行，痰迷心窍，都足以导致癫狂。丹溪说：重阴者癫属阴，所以多喜；重阳者狂属阳，所以多怒，那么阴阳寒热，有很大的不同。然而没有不由心神耗散，气虚不能胜湿而生痰，阴虚不能胜热而生火，也就是《内经》所说的：君主不明则十二官危，使道闭塞不通，形体才大伤。痫病是五脏兼病，属虚的多，不像癫病是心病，而多因于实。大概是得了先天内外之伤，邪气深入根本，损害生气之源，邪正混乱，天枢不发，卫气固留于阴而不行，不行则阴气蓄满，郁极乃发，发作时命门的相火，从下焦逆上，填塞其音声，只能迫出如牲畜鸣叫而已。遍身的脂液，与脾的涎沫被迫上炎，流出口外，百脉筋骨，不胜冲逆，所以突然倒下不知人事。火气退去才醒，此时如果邪气随病发而散，就不再发作。如果邪气不散，仍与生气相乱，或者邪气虽退，而生气之源尚虚，当时不治疗，则邪气容易侵入而再次发作。大概在胎元之初，七节之旁，命门穴在其后，脐在前，胎儿在其中，所以胎儿的脐带系于胞蒂，随母亲呼吸，母亲呼气也呼，母亲吸气也吸，通受母亲的生气，食用母亲的谷气，以化育内外的形体，都是肾间动气所致。当母亲受到惊邪，胎儿在母腹中，随呼吸得之，与肾间动气混合其中，当小儿初生之阳气，如日方升，邪气不易侵入，所以痫病未发，必须待再次感受邪气，邪气深入并与所感母腹之邪相搏而后发作，所以不论大人小儿，有此疾者，纵然禀赋强壮，终因邪气损害生命之源，难得中寿。如果发作频繁且智力愚钝的，仅活到四十岁，阴气衰减半而已。小儿体质弱且目瞪的，则不过岁月远，也难活到成年，盖因肾间生命之气虚而不复，所以不得长寿。其脉象沉小急疾的，以及虚而弦急的死。
确实，外邪侵袭，必乘虚而入，而内邪作祟，也必乘虚而发。（张）治疗旗下张毛一妇人，产后两个月，忽然患癫疾，久发不愈，有时连续几天不吃饭，有时一顿饭加倍进食，有时几天不睡觉，有时隔宿不睡，其脉象忽洪忽小，左寸和两尺常弱，消痰镇心安神的药物，遍投无效。我思考诸躁狂扰火之病。二阴一阳，是火的根源。主智闭藏，是肾的作用。产后不久，少阴虚损。于是用八味丸加牛膝、五味子大剂冷服，其所吃的鸭肉猪肘之类，全部放入肉桂同煮食用，这样调治数日，才是一天稍轻，一天如故，这是心脾也不足，所以主信而为病。早上服用加味八味丸，晚上服用归脾汤，去掉黄芪、木香，加白芍、麦冬、五味子、肉桂，服用后逐渐安定，月余痊愈。所以小热为病，壮水足以制约它，就是正治。大热为病，火势猖狂，立即制止则有害，顺势制约才能制服，非从治不可，何况肾为水脏，更为火脏。（张）凡遇到牙疼、目病、咽痛诸症，两尺脉并弱，久治不效者，全部用加味八味丸，大剂温和大量饮用，无不随手而愈。要知道火安其位，万象泰然，确实是格言。
Note: The *Huangdi Neijing* (Yellow Emperor's Inner Canon) mentions Dian (epilepsy-like disorder with mental symptoms) but does not mention Xian (epileptic seizure). Ancient prescriptions sometimes combine Dian and Xian, or refer to Feng Xian (wind epilepsy), Feng Dian (wind Dian), or Dian Kuang (Dian and Kuang), with inconsistent references. Generally, Xian disease is attributed to the five Zang organs, while Dian disease is attributed to the Heart. Therefore, Feng Xian is now established as a separate category, while Dian and Kuang are combined into one category.
Individuals born with Dian disease: The *Neijing* states that this disease is named "Tai Bing" (fetal disease), acquired in the womb when the mother suffered a great fright. This caused Qi to rise and fail to descend, with essence and Qi accumulating together, leading the child to develop Dian disease. Because the pathology is located at the vertex of the head, it is called Dian. Treatment methods include: inducing vomiting to expel phlegm upwards; using heavy sedatives to suppress phlegm downwards; resolving phlegm internally to prevent Qi rebellion; or following methods for wind, cold, summer-heat, and dampness, using mild diaphoretic agents, and applying acupuncture and moxibustion to meridians in the Upper Jiao to guide Qi flow. All these can promote circulation in the meridians of the vertex, open the orifices, and prevent dizziness and vertigo.
Zhu Danxi said: Dian belongs to Yin, Kuang belongs to Yang. Dian patients often exhibit joy, while Kuang patients often exhibit anger. A deficient pulse indicates a treatable condition, whereas an excess pulse indicates a fatal prognosis. It is mostly due to phlegm knotting in the chest and heart. Treatment should calm the Spirit and resolve phlegm knots. Some cases result from pathogenic invasion, treated by dispelling pathogens. Dian involves the Spirit failing to reside in its abode, with delirious speech as if seeing things, persisting for years without cure, indicating damage to the Heart Meridian, constituting a true disease. If there is heat accumulation in the Heart Meridian, clear the Heart and remove heat. If phlegm confuses the Heart orifices, purge phlegm and calm the mind. If Dian presents with weeping and groaning, it is possession by evil, not Kuang; burn silkworm paper and administer with wine, one Fang Cun Bi (a small dose). Sudden Kuang with ghost-like speech stops upon needling below the nail of the thumb. For Dian disease, treating in spring leads to natural peace in summer; herbs tonifying Heart Qi are suitable.
Yang deficiency with Yin excess causes Dian; Yin deficiency with Yang excess causes Kuang. Profuse emesis and purgation are suitable to eliminate them. Furthermore: Kuang is due to excessive phlegm-fire excess; Dian is due to insufficient Heart blood. Dian involves much laughter and joy, yet still knowing fear, indicating a deficiency syndrome. Kuang involves much anger, uncontrollable by others, indicating an excess syndrome. The *Neijing* states: All Yang syndromes manifest as Kuang; all Yin syndromes manifest as Dian. Kuang disease is suitable for profuse emesis and purgation.
The *Neijing* states: Grief moving the interior damages Hun (Ethereal Soul). Damage to Hun leads to madness and lack of clarity; lack of clarity leads to impropriety. This is grief damaging Hun. Kuang should be treated with warm herbs to tonify the Yang of Hun, such as Zhongjing's Dihuang Tang (Rehmannia Decoction). It also states: Excessive joy damages Po (Corporeal Soul). Damage to Po leads to Kuang. Kuang patients have no regard for others. This is joy damaging Po. Treat with cool herbs to tonify the Yin of Po, such as Cinnabar (Zhensha), Curcuma Aromatica Rhizome (Yujin), and Alum (Baifan).
Kuang disease is characterized by little sleep. Little sleep causes Wei Qi (Defensive Qi) to circulate only in Yang and not in Yin, resulting in Yang excess and Yin deficiency. Treatment should induce mental dullness. Sleep allows Wei Qi to enter Yin. When Yin is filled by Wei Qi, it is no longer deficient; when Yang lacks Wei Qi support, it is no longer excessive. Thus, Yin and Yang become balanced and the patient recovers. The *Neijing* also states: Yang Jue (Jue syndrome of Yang) causes violent anger; drink Tie Luo Shui (Iron Filings Water). (Violent anger stems from hyperactive Liver Wood; Iron Filings are Metal, representing controlling Wood with Metal.) It also states: Depriving food cures it. Food enters Yin and generates Qi in Yang, so depriving food cures it. Thus, ancient texts describe treating Yang Jue Kuang with cursing relatives/strangers, crying or singing, weak pulses on palpation, body stiff as wood, and loud shouting during attacks. Based on the *Neijing* principle of "depriving food," the patient was not fed, but given Dachengqi Tang (Major Order the Qi Decoction) to purge. Several sheng of accumulated filth were expelled from the viscera, calming the Kuang slightly. Relapse occurred after several days. Purging was repeated five to seven times, excreting several dou of stool. The disease resolved, body temperature normalized, pulse returned, and recovery was achieved. This is the *Neijing*'s method of food deprivation. However, some cases arise from insufficient Heart blood, where the Spirit has no foundation, leading to initial mental emptiness and subsequent chaotic Spirit. These require tonification, not purgation.
Xian seizures occurring at dawn correspond to the Foot-Shaoyang Gallbladder Meridian; morning corresponds to Foot-Jueyin Liver Meridian; midday to Foot-Taiyang Bladder Meridian; dusk to Foot-Taiyin Spleen Meridian; midnight to Foot-Shaoyin Kidney Meridian. Add channel-guiding herbs according to symptoms. All belong to Phlegm-Heat, requiring no distinction between Yin and Yang, only deficiency and excess.
Dian, Xian, and Kuang differ significantly. Various books combine them without distinction, unaware that their manifestations and signs are different. Kuang is an acute disease; Dian is a chronic disease. Also, calling adults' Dian "Xian" and children's "Xian" is incorrect. Dian may present as manic or foolish, singing or laughing, grieving or weeping, like drunk or痴 (dull), speaking incoherently, unaware of cleanliness, persisting for years. It may be called "Shixin Feng" (Wind of Lost Heart), belonging to insufficient Heart blood and unfulfilled aspirations.
Kuang strikes suddenly, violently and aggressively, similar to Yangming excess in Cold Damage, with cursing, disregarding kinship, climbing high to sing, stripping clothes and running, jumping walls and roofs, exceeding normal strength, or discussing unseen events, as if possessed by spirits. Xian involves coma, loss of consciousness, dizziness, falling, convulsions, upward staring eyes, deviation of mouth and eyes, or sounds of livestock.
The *Neijing* states that Dian and Jue Kuang arise from long-term Qi reversal. In summary, indecision of Liver-Gallbladder planning, suppressed grievances, unvented anger, rising Wood fire, blazing Heart fire, Spirit failing to reside, or acquisition through fright, excessive thinking, daily depletion of Heart blood, stagnation of Spleen fluids, and phlegm confusing Heart orifices can all cause Dian and Kuang. Danxi stated: Heavy Yin leads to Dian (Yin), hence much joy; Heavy Yang leads to Kuang (Yang), hence much anger. Thus, Yin/Yang and Cold/Heat differ greatly. However, none do not stem from Heart Spirit dispersion, Qi deficiency failing to overcome dampness generating phlegm, and Yin deficiency failing to overcome heat generating fire. This is what the *Neijing* calls: If the Ruler (Heart) is unclear, the Twelve Officials are in danger; if the pathways are blocked, the form suffers greatly. Xian disease involves the five Zang organs, mostly deficiency, unlike Dian which is Heart-related and mostly excess. It arises from congenital or internal/external injuries, with pathogens deep in the root, harming the source of vital Qi. Pathogen and righteous Qi mix chaotically, Tian Shu fails to move, Wei Qi stays fixed in Yin and does not circulate. Non-circulation leads to Yin accumulation and fullness. Extreme depression leads to eruption. Upon eruption, Mingmen Minister Fire rises reversely from the Lower Jiao, blocking voice production, forcing out sounds like animal cries. Body lipids and Spleen saliva are forced upward, flowing from the mouth. Hundred vessels and sinews cannot withstand the counter-flow, causing sudden collapse and unconsciousness. Awakening occurs when fire qi subsides. If pathogens dissipate with the attack, recurrence is prevented. If pathogens remain, they confuse vital Qi. Even if pathogens retreat, if the source of vital Qi remains deficient and untreated, pathogens easily re-enter and recur. At the beginning of fetal formation, beside the seventh vertebral segment, behind the Mingmen acupoint and in front of the umbilicus, the fetus resides. The fetal umbilical cord attaches to the placenta, breathing with the mother. Mother exhales, fetus exhales; mother inhales, fetus inhales. It receives maternal vital Qi and grain Qi to transform and nurture internal and external forms, driven by the Moving Qi between the Kidneys. When the mother suffers fright pathogens, the fetus in the womb receives them through respiration, mixing with the Kidney Moving Qi. At birth, infant Yang Qi is like the rising sun, making pathogen entry difficult. Thus, Xian does not erupt until secondary pathogen infection occurs, where new pathogens deepen and clash with original womb pathogens. Regardless of adult or child, those with this disease, even if constitutionally strong, ultimately suffer harm to the life source from pathogens, rarely reaching middle age. Frequent eruptions with intellectual dullness lead to death around forty, as Yin Qi declines by half. Weak infants with staring eyes rarely survive to adulthood, as Kidney vital Qi is deficient and unrecoverable, preventing longevity. Pulses that are deep, small, rapid, or deficient and wiry indicate death.
Indeed, external pathogens invade by exploiting deficiency, and internal pathogens arise by exploiting deficiency. [Case] Treating a woman surnamed Zhang in the Banner household: Two months postpartum, she suddenly developed Dian disease, recurring for a long time without cure. Sometimes she refused food for days; other times ate double portions. Sometimes slept for days; other times stayed awake overnight. Her pulse fluctuated between surging and small; the Left Cun and both Chi positions were consistently weak. Phlegm-resolving, sedating, and Spirit-calming herbs failed. I reasoned that various manic and restless conditions relate to Fire. Er-Yin and One-Yang are the origin of Fire. Wisdom and storage are functions of the Kidney. Postpartum, Shaoyin is deficient. I prescribed Bawei Wan (Eight-Ingredient Pill) with Achyranthes Root (Niuxi) and Schisandra Berry (Wuweizi) in large doses, taken cold. Duck meat and pork elbows she consumed were boiled with Cinnamon Bark (Rougui) and eaten. After several days of this regimen, symptoms improved one day and remained unchanged the next. This indicated insufficiency of both Heart and Spleen, leading to illness due to excessive trust/reliance. Morning dosage: Modified Bawei Wan. Evening dosage: Guipi Tang (Restore the Spleen Decoction), removing Astragalus Root (Huangqi) and Aucklandia Root (Muxiang), adding White Peony Root (Baishao), Ophiopogon Tuber (Maidong), Schisandra Berry (Wuweizi), and Cinnamon Bark (Rougui). Gradual peace followed, with complete recovery after a month. Thus, for minor heat diseases, strengthening Water sufficiently controls it; this is direct treatment. For major heat diseases, where fire is rampant, immediate suppression causes harm; accommodating and controlling it is necessary, requiring indirect treatment. Especially since the Kidney is a Water organ and also a Fire organ. [Zhang] Whenever encountering toothache, eye disease, or sore throat with weak Chi pulses unresponsive to long-term treatment, Modified Bawei Wan is used in large, warm, copious doses, achieving instant recovery. Know that when Fire rests in its proper position, all phenomena are peaceful; this is indeed a golden rule.