《内经》云∶诸风掉眩，皆属于肝。掉，摇也。眩，昏乱旋转也。皆由金衰不能制木
，木旺生风，风动火炽。风火皆属阳而主动，相搏则为旋转。《内经》又云∶上虚则眩，是
正气虚而木邪干之也。又云∶肾虚则头重高摇，髓海不足，则脑转耳鸣，皆言不足为病。仲
景论眩以痰饮为先，丹溪宗河间之说，亦谓无痰不眩，无火不晕，皆言有余为病。前圣后贤
，何其相反如是。余少读景岳之书，专主补虚一说，遵之不效。再搜古训，然后知景岳于
虚实二字，认得死煞，即于风火二字，不能洞悉其所以然也。盖风非外来之风，指厥阴风木
而言，与少阳相火同居，厥阴气逆，则风生而火发，故河间以火风立论也。风生必挟木势而
克土，土病则聚液而成痰，故仲景以痰饮立论，丹溪以痰火立论也。究之肾为肝母，肾主藏
精，精虚则脑海空而头重，故《内经》以肾虚及髓海不足立论也。其言虚者，言其病根，
其言实者，言其病象。理本一贯，但河间诸公，一于清火驱风豁痰，犹未知风火痰之所由作
也。余惟于寸口脉滑，按之益坚者为上实，遵丹溪以酒大黄治之。如寸口脉大，按之即散者
为上虚，以一味鹿茸酒治之。寸口脉微者，以补中益气汤，或黄 白术煎膏入半夏末治之。
然欲荣其上，必灌其根，如正元散及六味丸、八味丸，皆峻补肾中水火之妙剂。乙癸同源，
治肾即所以治肝，治肝即所以熄风，熄风即所以降火，降火即所以治痰。神而明之，存乎其
人，难以笔楮传也。如钩藤、玉竹、菊花，天麻柔润熄风之品，无不可于各方中出入加减，以
收捷效也。
《黄帝内经》说：各种风病引起的震颤和眩晕，都归属于肝脏。掉，就是摇动。眩，就是昏乱、旋转的感觉。这些症状都是由肺金虚弱不能制约肝木，导致肝木旺盛而生风，风动则火炽盛。风和火都属于阳邪，性质主动，二者相互搏结就会导致身体旋转感。《黄帝内经》又说：上部正气虚弱就会发生眩晕，这是正气虚而肝木之邪侵犯所致。又说：肾虚会导致头重脚轻、头部摇晃，精髓海不足，就会出现头脑旋转、耳鸣，这些都是讲因“不足”而导致的疾病。张仲景论述眩晕以痰饮为首要原因，朱丹溪遵循刘河间的学说，也认为没有痰就不会眩晕，没有火就不会晕倒，这些都是讲因“有余”（实证）而导致的疾病。前代圣人和后代贤人，为什么观点如此相反呢？我年轻时读张景岳的书，专门主张补虚这一说法，遵照执行却没有效果。后来再搜集古代医训，才明白张景岳对“虚实”这两个字理解得过于死板，对于“风火”二字，也不能透彻了解其所以然。大概风不是外来的风邪，而是指厥阴风木之气，它与少阳相火同居一体，厥阴之气上逆，则生风而发火，所以刘河间以火风立论。风产生必然挟带木气之势来克制脾土，脾土生病则聚积津液而成痰，所以张仲景以痰饮立论，朱丹溪以痰火立论。究其根本，肾是肝的母亲，肾主藏精，精气虚弱则脑海空虚而头重，所以《黄帝内经》从肾虚及髓海不足立论。那些说“虚”的，是指疾病的根本；那些说“实”的，是指疾病的表现。道理本是一贯的，只是刘河间等各位先生，一味地清火、驱风、豁痰，还不懂得风、火、痰产生的根源所在。我只在寸口脉滑，按下去更加坚实的情况下，判断为上实，遵循朱丹溪的方法用酒大黄治疗。如果寸口脉大，按下去就散漫无力，判断为上虚，用一味鹿茸泡酒治疗。寸口脉微弱的，用补中益气汤，或者将黄耆、白术煎成膏加入半夏末治疗。然而想要滋养上部，必须灌溉其根本，如正元散以及六味丸、八味丸，都是峻补肾中水火阴阳的妙方。乙癸同源（肝肾同源），治疗肾就是为了治疗肝，治疗肝就是为了熄风，熄风就是为了降火，降火就是为了治痰。神妙地领悟并运用它，关键在于个人，难以通过笔墨完全传达。像钩藤、玉竹、菊花、天麻这类柔润熄风的药物，没有不可以在这各个方剂中出入加减使用的，以收取迅速见效的效果。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "All wind diseases characterized by tremors and vertigo belong to the Liver." "Diao" refers to shaking or trembling. "Xuan" refers to dizziness, confusion, and a sensation of rotation. These conditions arise from the deficiency of Metal (Lung) failing to control Wood (Liver), leading to an exuberance of Wood generating Wind, which in turn stirs up Fire. Both Wind and Fire belong to Yang and are dynamic in nature; when they contend with each other, it results in a sensation of rotation. The *Huangdi Neijing* further states: "Deficiency at the upper part leads to vertigo," indicating that righteous Qi is deficient while pathogenic Wood invades. It also states: "Kidney deficiency causes heaviness of the head and swaying, insufficiency of the Marrow Sea leads to spinning sensations and tinnitus," all emphasizing pathology due to insufficiency. Zhang Zhongjing discussed vertigo primarily in terms of Phlegm-Fluids, while Zhu Danxi followed Liu Wansu’s theory, asserting that without Phlegm there is no vertigo and without Fire there is no fainting, both emphasizing pathology due to excess. Why are the views of former sages and later worthies so contradictory? In my youth, I read Zhang Jingyue’s works, which exclusively advocated tonifying deficiency. Following this approach yielded no effect. Upon further searching ancient medical teachings, I realized that Zhang Jingyue understood the concepts of "deficiency" and "excess" too rigidly and failed to thoroughly comprehend the mechanisms behind "Wind" and "Fire." Essentially, "Wind" here does not refer to external pathogenic Wind, but rather to Jueyin Wind-Wood. It resides together with Shaoyang Ministerial Fire. When Jueyin Qi rebels upward, Wind generates and Fire erupts; hence, Liu Wansu established his theory on Fire and Wind. When Wind arises, it inevitably carries the force of Wood to overcome Earth (Spleen/Stomach). When Earth becomes diseased, body fluids accumulate to form Phlegm; thus, Zhang Zhongjing based his theory on Phlegm-Fluids, and Zhu Danxi on Phlegm-Fire. Ultimately, the Kidney is the mother of the Liver. The Kidney stores Essence; when Essence is deficient, the Marrow Sea becomes empty, causing heaviness of the head. Therefore, the *Huangdi Neijing* bases its theory on Kidney deficiency and insufficiency of the Marrow Sea. Statements regarding "deficiency" refer to the root cause of the disease, while statements regarding "excess" refer to the clinical manifestations. The underlying principle is consistent; however, Liu Wansu and others merely focused on clearing Fire, expelling Wind, and resolving Phlegm, without understanding the origin of Wind, Fire, and Phlegm. I only diagnose as "Upper Excess" when the pulse at the Cun Kou (radial artery) is slippery and feels firmer upon deep pressure, treating it according to Zhu Danxi using Wine-processed Dahuang (Rhubarb Root). If the Cun Kou pulse is large but dissipates upon pressure, I diagnose as "Upper Deficiency" and treat with a single herb, Lurong (Deer Antler Vinegar Preparation). If the Cun Kou pulse is minute, I use Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction), or a paste made from Huangqi (Astragalus Root) and Baizhu (Atractylodes Rhizome) mixed with Banxia (Pinellia Tuber) powder. However, to nourish the upper part, one must irrigate the root. Formulas such as Zhengyuan San, Liuwei Dihuang Wan (Six-Ingredient Pill with Rehmannia), and Shenqi Dihuang Wan (Eight-Ingredient Pill with Rehmannia) are excellent preparations for vigorously tonifying the Water and Fire (Yin and Yang) of the Kidney. Yi and Gui share the same source (referring to the kinship between Liver and Kidney); treating the Kidney is equivalent to treating the Liver; treating the Liver extinguishes Wind; extinguishing Wind reduces Fire; reducing Fire treats Phlegm. Profound understanding and application depend on the practitioner and cannot be fully conveyed through writing. Herbs such as Gouteng (Uncaria Rhynchophylla), Yuzhu (Polygonatum Odoratum Rhizome), Juhua (Chrysanthemum Flower), and Tianma (Gastrodia Rhizome), which are soft and moistening agents for extinguishing Wind, can be added or subtracted from various formulas to achieve rapid effects.