重阳狂 重阴癫 《内经》云∶重阳者狂，重阴者癫。
静阴象 动阳宣 癫者笑哭无时，语言无序，其人常静。狂者詈骂不避亲疏，其人常动。
狂多实 痰宜蠲 蠲除顽痰，滚痰丸加乌梅、朱砂治之，生铁落饮、当归承气汤亦妙。
癫虚发 石补天 磁朱丸是炼石补天手法，骆氏《内经拾遗》用温胆汤。
忽搐搦 痫病然 手足抽掣，猝倒无知，忽作忽止，病有间断，故名曰痫。
五畜状 吐痰涎 肺如犬吠，肝如羊嘶，心如马鸣，脾如牛吼，肾如猪叫，每发必口角流涎。
有生病 历岁年 由母腹中受惊，积久失调，一触而发。病起于有生之初，非年来之新
病也。《内经拾遗》用温胆汤，柯韵伯用磁朱丸。
火气亢 芦荟平 火气亢，必以大苦大寒之剂以降之，宜当归芦荟丸。
痰积痼 丹矾穿 丹矾丸能穿入心胞络，导其痰涎从大便而出，然不如磁朱丸之妥当。
三症本 厥阴愆 以上治法，时医习用而不效者，未知其本在于厥阴也。厥阴属风木，
与少阳相火同居。厥阴之气逆，则诸气皆逆。气逆则火发，火发则风生。风生则挟木势而害
土，土病则聚液而成痰。痰成必归迸入心，为以上诸症。
体用变 标本迁 其本阴，其体热。
伏所主 所因先 伏其所主，先其所因。
收散互 逆从连 或收或散，或逆或从，随所利而行之。
和中气 妙转旋 调其中气，使之和平。
自伏所主至此，其小注俱《内经》本文。转旋，言心手灵活也，其要旨在调其中气二句
。中气者，土气也。治肝不应，当取阳明，制其侮也。
悟到此 治立痊 症虽可治，而任之不专，亦无如之何矣。
重阳致狂，重阴致癫。《黄帝内经》说：阳气过盛则发为狂病，阴气过盛则发为癫病。
癫病属静，象阴；狂病属动，象阳宣通。癫病患者时而笑时而哭，没有固定时间，言语杂乱无章，患者平时多表现为安静。狂病患者骂人，不分亲疏远近，患者平时多表现为躁动不安。
狂病多属实证，应当祛除顽痰。使用滚痰丸加入乌梅、朱砂来治疗，生铁落饮、当归承气汤效果也很好。
癫病多为虚证发作，可用“炼石补天”之法（比喻填补真元）。磁朱丸就是这种手法的代表方剂，骆氏在《黄帝内经拾遗》中主张使用温胆汤。
突然抽搐痉挛，这是痫病的表现。手足抽掣，突然昏倒失去知觉，症状忽作忽止，病情有间歇期，所以命名为痫病。
痫病发作时像五种动物的叫声，并吐出痰涎。肺系病变如犬吠声，肝系病变如羊嘶鸣，心系病变如马鸣叫，脾系病变如牛吼声，肾系病变如猪叫声，每次发作必定口角流涎。
这种病从出生前就开始孕育，历经多年才发作。是因为在母腹中受到惊吓，积累日久导致失调，一旦触发而发病。病根始于生命之初，并非近年来新得的疾病。《黄帝内经拾遗》主张用温胆汤，柯韵伯主张用磁朱丸。
火气亢盛，需用芦荟来平抑。火气亢盛，必须用大苦大寒的药物来降火，适宜使用当归芦荟丸。
痰积久留不去，需用丹矾丸穿透治疗。丹矾丸能深入心包络，引导痰涎从大便排出，但不如磁朱丸稳妥妥当。
这三种病症的根本原因，在于厥阴经的失常。以上治疗方法，如果当时医生习惯使用却无效，是因为不知道根本原因在于厥阴经。厥阴经属于风木，与少阳相火同居一体。厥阴经的气机逆乱，则全身诸气皆逆。气机逆乱则火气发动，火气发动则风气产生。风气产生则挟带木势伤害脾土，脾土生病则津液凝聚而成痰。痰形成后必然迸入心中，从而引发上述各种症状。
体与用发生变化，标与本随之迁移。其本质属阴，其表现属热。
要伏制其所主之邪，先要查明其致病原因。
收敛与发散相互关联，逆治与顺治紧密相连。或者收敛或者发散，或者逆治或者顺治，根据对患者有利的原则而行事。
调和中间之气，是妙手回旋的关键。调理其中气，使其恢复平和。
从“伏其所主”到此处，小注中的内容都是《黄帝内经》的原文。“转旋”，指的是用心灵活巧妙，其要点主要在于“调其中气”这两句。所谓中气，就是土气（脾胃之气）。治疗肝脏疾病若无效，应当取法阳明经（脾胃），以制约其反侮。
领悟到这些道理，治疗就能立刻痊愈。病症虽然可以治疗，但如果医者任之不专（不专心致志或用药不专一），也就无可奈何了。
Yang in excess leads to mania (Kuang), Yin in excess leads to dementia (Dian). The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "Excess Yang results in mania, excess Yin results in dementia."
Dementia is still, resembling Yin; Mania is active, resembling Yang. Patients with dementia laugh and cry at unpredictable times, speak incoherently, and are usually quiet. Patients with mania curse without distinguishing between relatives and strangers, and are usually restless.
Mania is mostly a excess syndrome; phlegm should be eliminated. To eliminate stubborn phlegm, Gun Tan Wan (Rolling Phlegm Pill) added with Wumei (Mume Fruit) and Zhusha (Cinnabar) can be used. Sheng Tie Luo Yin (Raw Iron Filings Decoction) and Danggui Chengqi Tang (Angelica Sinensis and Rhubarb Decoction) are also excellent choices.
Dementia often arises from deficiency; treat it with the method of "smelting stones to mend the sky" (a metaphor for replenishing true Yuan Qi). Cizhu Wan (Magnetite and Cinnabar Pill) represents this therapeutic approach. Luo Shi, in *Neijing Shiyi* (Supplemental Secrets of the Inner Canon), advocates using Wendan Tang (Warm the Gallbladder Decoction).
Sudden convulsions characterize epilepsy (Xian). Limbs jerk, sudden collapse occurs with loss of consciousness, symptoms appear and disappear abruptly, and the disease has intervals; hence it is named epilepsy.
The sounds resemble five animals, accompanied by spitting of phlegm and saliva. Lung-related manifestations bark like a dog, Liver-related ones bleat like a sheep, Heart-related ones neigh like a horse, Spleen-related ones bellow like an ox, and Kidney-related ones grunt like a pig. Saliva flows from the corners of the mouth during each attack.
This disease originates before birth, accumulating over years before manifesting. It stems from fright received in the womb, leading to long-term imbalance, triggered by contact. The root lies at the beginning of life, not as a new illness acquired recently. *Neijing Shiyi* recommends Wendan Tang, while Ke Yunbo recommends Cizhu Wan.
When Fire Qi is hyperactive, use Lu Hui (Aloe) to pacify it. Hyperactive Fire Qi must be descended using bitter and cold herbs; Danggui Luhui Wan (Angelica Sinensis and Aloe Pill) is suitable.
For entrenched phlegm accumulation, Danfan Chuan (Dan Fan Pill) penetrates deeply. Dan Fan Pill can penetrate into the Pericardium Collateral (Xin Bao Luo), guiding phlegm and saliva out through the large intestine, though it is less appropriate than Cizhu Wan.
The root of these three conditions lies in the dysfunction of the Jueyin (Terminal Yin) channel. If the treatments above fail when commonly used by contemporary physicians, it is because the root lies in the Jueyin. Jueyin belongs to Wind-Wood and shares residence with Shaoyang (Lesser Yang) Ministerial Fire. When Jueyin Qi rebels, all Qi rebels. Qi rebellion generates Fire, and Fire generation generates Wind. Wind, carrying the force of Wood, damages Earth (Spleen/Stomach). When Earth is diseased, fluids gather to form phlegm. Once formed, phlegm inevitably enters the Heart, causing the aforementioned symptoms.
Body and Function change; Mark and Root shift. Its root is Yin, its manifestation is Heat.
Subdue what dominates; address the cause first.
Astringency and dispersal are interconnected; counter-treatment and compliance are linked. Whether astringent or dispersing, whether counter-treating or complying, act according to what benefits the patient.
Harmonize the Middle Qi; this is the skillful rotation. Regulate the Middle Qi to restore harmony.
From "Subdue what dominates" to here, the annotations are original texts from the *Huangdi Neijing*. "Rotation" refers to mental agility and flexibility; the key point lies in "regulating the Middle Qi." The Middle Qi refers to Earth Qi (Spleen/Stomach Qi). If treating the Liver yields no result, one should seek the Yangming (Greater Yang) channels to restrain its encroachment.
Once comprehended, recovery follows immediately. Although the condition is treatable, if the physician lacks dedication or focus, nothing can be done.