诸风眩掉属于肝，麻术（加入）二陈（汤）治不难，一味鹿茸虚必仗，大黄泻火却相安。
咳嗽病，五脏六腑皆有之，然必传之于肺而始作。《内经》云∶“皮毛者，肺之合也。”
经云∶“形寒饮冷则伤肺。”凡内外合邪之咳嗽，不外小青龙汤加减。然“合”之一字，喻
嘉言推开立论，最有意义∶“肺如钟焉，外受六淫之邪汤气，自外叩之则鸣，内伤七情色欲积
损之病气，自内叩之亦鸣，鸣即咳嗽之确象也。”故凡诸病之气，合于肺则为咳嗽，不合则
不咳嗽。本证无一定之方，然水饮二字，为咳嗽之根。《伤寒论》云∶“咳嗽者，去人参。
”以人参多液，助水饮也。故《金匮》以小青龙一方加减为五方，皆以行水为主也。麻黄桂
芍可以去取，干姜、细辛、五味子三味必不可离，寒者可加附子，热者可加石膏、大黄，湿
者可加白术、茯苓，燥者可加天门冬、麦门冬、阿胶、玉竹、枇杷叶，下虚者可加巴戟天、
鹿角胶，上虚者可加黄 、白术，痰多者可加桑白皮、茯苓。孙真人颇得其秘。此证不专在
表，而肺主皮毛，故亦列于表证。
（经解）《素问咳论》岐伯曰∶“五脏六腑皆令咳，不独肺也。”又曰∶“皮毛者，肺之
合也，皮毛先受邪气，邪气以从其合也。”《示从容论》曰∶“咳嗽烦冤者，是皆肾气之逆也
。喘咳者，是水气并阳明也。”《阴阳应象大论》曰∶“秋伤于湿，冬生咳嗽。”《灵枢·
论疾诊尺》亦云。《生气通天论》曰∶“秋伤于湿，上逆而嗽。”骆龙吉注云∶“湿本长夏
之令，侵过于秋，肺受湿伤，至冬坎水用事，而咳嗽生焉。”何柏斋曰∶“《病机机要》谓
咳无痰而有声，肺气伤而不清，嗽无声而有痰，脾动湿而有痰，咳嗽有声有痰，因肺气动于
脾湿，咳而又嗽也。”窃谓此论咳嗽二证，盖倒说也。肺为气主，而声出焉，肺伤寒饮，郁
而为痰，声欲上出，为痰所郁，故相攻而作声，痰出声乃通利，斯谓之咳。外感风寒，肺管
为寒气所束，声出不利，故亦相攻作声，然无物也，斯谓之嗽，咳字从亥，亥者有形之物也
。故果核草核，皆从亥复有隔阂之义。嗽字从束从吹，此古人制字之妙，此二证之所以分也
各种风病引起的眩晕和震颤归属于肝脏，在二陈汤中加入麻黄和白术来治疗并不困难；若是虚证导致的眩晕，则必须依靠鹿茸；若是火邪亢盛，使用大黄泻火即可恢复安宁。
咳嗽这一病症，五脏六腑都可能发生，但必然传变到肺部才会发作。《内经》说：“皮毛是肺的外合。”
经典又说：“形体受寒、饮食生冷就会损伤肺脏。”凡是内外邪气相合导致的咳嗽，都不外乎在小青龙汤基础上进行加减。然而，“合”这一个字，是喻嘉言为了推开立论而提出的，非常有意义：“肺就像钟一样，如果受到外界六淫邪气的叩击，就会从外部鸣响；如果是内部因七情、色欲等积损产生的病气，从内部叩击，也会鸣响，这种鸣响就是咳嗽的确切征象。”所以，凡是各种病气与肺相合，就会成为咳嗽，不相合就不会咳嗽。本证没有固定的方剂，但是“水饮”二字，是咳嗽的根本原因。《伤寒论》说：“出现咳嗽症状时，要去掉人参。”因为人参多津液，会助长水饮。所以《金匮要略》以小青龙汤一方为基础加减化为五个方子，都是以行水为主。麻黄、桂枝、芍药可以根据情况去留，干姜、细辛、五味子这三味药必不可缺少，寒证可以加附子，热证可以加石膏、大黄，湿证可以加白术、茯苓，燥证可以加天门冬、麦门冬、阿胶、玉竹、枇杷叶，下焦虚损可以加巴戟天、鹿角胶，上焦虚损可以加黄芪、白术，痰多可以加桑白皮、茯苓。孙思邈（孙真人）颇得此中奥秘。此证不单纯在表，而肺主皮毛，所以也列于表证之中。
（经文解析）《素问·咳论》中岐伯说：“五脏六腑都能导致咳嗽，不仅仅局限于肺。”又说：“皮毛是肺的外合，皮毛先受到邪气侵袭，邪气便顺着它进入肺脏。”《示从容论》说：“咳嗽且心中烦闷痛苦的，都是肾气上逆所致。气喘咳嗽的，是水气并犯阳明经。”《阴阳应象大论》说：“秋季受伤于湿邪，冬季产生咳嗽。”《灵枢·论疾诊尺》也有类似论述。《生气通天论》说：“秋季受伤于湿邪，湿气上逆而导致嗽。”骆龙吉注解说：“湿本是长夏时令的主气，若侵凌超过秋季，肺受到湿邪伤害，到了冬季坎水当令之时，咳嗽就产生了。”何柏斋说：“《黄帝内经素问玄机原病式》认为，咳是无痰而有声音，是肺气受伤而不清利；嗽是无声音而有痰，是脾动湿而生痰；咳嗽既有声音又有痰，是因为肺气被脾湿所动，咳而又嗽。”我私下认为，这种关于咳和嗽两种证候的论述，大概是倒过来说的。肺是气的主宰，声音由此发出，肺受寒饮侵袭，郁结而成痰，声音想要向上排出，却被痰所阻滞，所以相互攻冲而产生声音，痰出后声音才通利，这叫做咳。外感风寒，肺管被寒气束缚，声音排出不利，所以也相互攻冲产生声音，然而并没有实质物体，这叫做嗽。“咳”字从“亥”，“亥”代表有形的物体，所以果核、草核，都含有“亥”字，且有隔阂的意思。“嗽”字由“束”和“吹”组成，这是古人造字的妙处，这也是区分这两种证候的原因。
Various wind diseases causing vertigo and tremors are attributed to the Liver. Treating them with Erchen Tang (Two-Chen Decoction) modified by adding Ephedrae Herba (Mahuang, 麻黄) and Atractylodis Rhizoma (Baizhu, 白术) is not difficult; for deficiency-induced vertigo, Cervus Cornu (Lurong, 鹿茸) must be relied upon; for excessive fire, using Rhei Radix et Rhizoma (Dahuang, 大黄) to purge fire brings peace.
Cough is a disease that can occur in all five zang and six fu organs, but it must transmit to the Lung before manifesting. The *Neijing* states: "The skin and hair are the exterior correspondence of the Lung."
Classics further state: "Exposure of the body to cold and consumption of cold drinks injure the Lung." For coughs caused by the combination of internal and external pathogens, treatment does not go beyond modifications of Xiao Qinglong Tang (Minor Blue Dragon Decoction). However, the character "combination" (he), as proposed by Yu Jiayan to expand the theoretical framework, is highly significant: "The Lung is like a bell; if struck by the qi of the six excesses from the outside, it rings from without; if struck by the pathogenic qi accumulated from seven emotions and sexual indulgence from within, it also rings from within. This ringing is the precise manifestation of cough." Therefore, whenever any pathogenic qi combines with the Lung, it becomes a cough; if it does not combine, there is no cough. There is no fixed formula for this syndrome, but the concept of "fluid retention" (shuiyin) is the root of cough. The *Shanghan Lun* states: "In cases of cough, remove Ginseng Radix et Rhizoma (Renshen)." Because Ginseng is rich in fluids and aids fluid retention. Thus, in the *Jingui Yaolue*, Xiao Qinglong Tang is modified into five formulas, all primarily focusing on promoting fluid metabolism. Ephedrae Herba (Mahuang, 麻黄), Cinnamomi Ramulus (Guizhi, 桂枝), and Paeoniae Radix Alba (Baishao, 芍药) may be added or removed as needed, but the three herbs—Zingiberis Rhizoma Recens (Ganjiang, 干姜), Asari Radix (Xixin, 细辛), and Schisandrae Fructus (Wuweizi, 五味子)—must never be omitted. For cold syndromes, Aconiti Lateralis Radix Praeparata (Fuzi, 附子) may be added; for heat syndromes, Gypsum Fibrosum (Shigao, 石膏) and Rhei Radix et Rhizoma (Dahuang, 大黄) may be added; for dampness syndromes, Atractylodis Rhizoma (Baizhu, 白术) and Polyporus (Fuling, 茯苓) may be added; for dryness syndromes, Asparagi Radix (Tianmendong, 天门冬), Ophiopogonis Radix (Mendong, 麦门冬), Donkey-hide Gelatin (Ejiao, 阿胶), Polygonati Odorati Rhizoma (Yuzhu, 玉竹), and Loquat Leaf (Pipaye, 枇杷叶) may be added; for lower jiao deficiency, Morinda Officinalis Radix (Bajitian, 巴戟天) and Cervus Cornu Colla (Lujiaojiao, 鹿角胶) may be added; for upper jiao deficiency, Astragali Radix (Huangqi, 黄芪) and Atractylodis Rhizoma (Baizhu, 白术) may be added; for excessive phlegm, Mori Cortex (Sangbaipi, 桑白皮) and Polyporus (Fuling, 茯苓) may be added. Sun Simiao (Sun Zhenren) grasped the secrets of this well. This syndrome is not solely at the exterior level, but since the Lung governs the skin and hair, it is also categorized under exterior syndromes.
(Commentary on Classics) In *Suwen: Treatise on Cough*, Qibo stated: "All five zang and six fu organs can cause cough, not just the Lung." He further said: "The skin and hair are the exterior correspondence of the Lung; when the skin and hair are first invaded by pathogenic factors, the pathogens enter via this correspondence." *Shi Congrong Lun* states: "Cough accompanied by vexation and distress is due to the rebellion of Kidney qi. Wheezing and coughing result from water qi merging with the Yangming channel." *Yinyang Yingxiang Dalun* states: "Injury by dampness in autumn leads to cough in winter." *Lingshu: Lunji Zhenshi* also mentions this. *Shengqi Tongtian Lun* states: "Injury by dampness in autumn causes upward rebellion leading to cough." Luo Longji commented: "Dampness is naturally the ruling factor of late summer; if it invades excessively during autumn, the Lung is injured by dampness. When the Kan Water dominates in winter, cough arises." He Baizhai stated: "*Huangdi Neijing Suwen Xuanji Yuanbing Shi* posits that 'ke' (cough with sound but no phlegm) indicates Lung qi injury and lack of clarity; 'sou' (cough with phlegm but no sound) indicates Spleen disturbance generating dampness and phlegm; 'kesou' (cough with both sound and phlegm) occurs because Lung qi is moved by Spleen dampness, resulting in cough followed by sou." I privately believe that this discussion on the two syndromes of ke and sou is essentially reversed. The Lung is the master of qi, and sound emerges from it. When the Lung is injured by cold and fluid retention, it condenses into phlegm. Sound desires to ascend but is obstructed by phlegm, so they clash and produce sound. Once phlegm is expelled, the sound becomes clear; this is called "ke." When external wind-cold binds the lung passages, sound emission is hindered, causing a clash and sound production, yet there is no physical object; this is called "sou." The character "ke" contains the radical "hai," which signifies tangible objects; hence, fruit pits and grass seeds contain "hai," implying separation or barrier. The character "sou" consists of "shu" (bind/constrain) and "chui" (blow); this is the ingenuity of ancient Chinese character formation, marking the distinction between these two syndromes.