嚏，非病也，然而嚏所由来，当知之也。人身经脉十二，始于肺之寅，终于肝之丑，而肝复交于肺，如十
二时之相继无已也。夫肺，金也；肝，木也。肝脉循喉咙，入
颃颡究于畜门，从畜门而上额，循巅，以下项。若颃颡不利，不能上循，但从畜门出鼻，则为嚏。夫鼻为
肺窍，而畜门为肝穴，嚏之有声，如撞钟然，犹以木击金也。平人之嚏，间或有之，乃畜门之气，一时滞而不
上，下出于鼻，则嚏也。又纸捻搐鼻，则畜门、颃颡为物所引而下，脉本欲上，今引之而下，引下则嚏。又肺
主皮毛，肝主肌腠，风邪陡袭皮毛，则皮毛之气不通于肌腠，肌腠之气欲出于皮毛，滞而不和则嚏。又肝脉内
虚，不能循脉而上，但留于颃颡、畜门间，则频频而嚏。医不知之，以为肺病，岂知实肝病也。又时病将痊
则嚏。时病邪从外至，由皮毛而入肌腠，皮腠有病，则经脉不通于皮腠，嚏则流通而环转也。又大人、小儿，
卒患厥证，病在厥阴，阴极而阳不生，一时厥逆，藉药得苏，气脉流通则嚏。此从阴出阳，逆而复顺也。方书
治中风不知人者，用纸捻或末药搐鼻，而曰∶有嚏则生，无嚏即死。吾不之解，意者有嚏则经脉可通，无嚏则
经脉断绝之谓欤！
胀，气机不利也。胸上不宽，谓之胸痹。有脉不横
通而胀者，有浊气在上而胀者。脉不横通，宜木通、茜草、麦冬、栝蒌、贝母之属以治之，此开胸痹法也。
浊气在上，宜柴胡、广皮、木香、桔梗、半夏之属以治之，此升清降浊法也。胸之下胃之上胀者，乃胃络与心
包络两络不通也，宜郁金、红花、续断、丹皮、枳实之属以治之，此调和气血法也。膈之下腹之上胀者，乃
胃土不和，中焦腐化有愆，胃有停滞，土气不达而然也。虚则补之，实则消之，热则清之，寒则温之，审
其寒、热、虚、实而治之，乃通调转运法也。胃之下脐之上胀者，乃脾土失职，地气不升而然也。夫胃土属阳
明，可清可消，脾土属太阴，如坤之地，发生万物者也。地气上升，然后天气下降，若地气不升，则天气不降，
天地痞塞则万物不生。治之之法，当壮火气以生土，助脾气以交肺。若谓胀无补法，但以清凉消克之药行之，
或见效于一时，或不见效于一时，而地气终不上升，则天气何能下降，无论效与不效，终必死也。若小腹胀者，
乃膀胱水气不能合太阳而通于皮毛也、或通其水道，或开其毛腠。若胀而兼肿，小便不利者，行其水；胀而不肿，
小便如常者，解其肌。凡胀在上者欲其下，而更有横通之法；胀在下者欲其上，而兼有温散之法，所谓脏寒生
满病也。若贴脐左右上下胀者，胀必兼痛，盖冲任当脐，合于气冲之动脉，冲脉逆而不舒，故或胀或痛，当以
红花、归、
芎、柴胡、桂枝解肌和血之法以治之。若季胁两旁兼少腹胀痛者，乃厥阴之气内不交于少阴，外不合于少阳，
当以调和内外、交通阴阳之法以治之。所列药味，不过陈其大概，或减或加，神而明之可也。
胀未必尽肿，而肿未有不胀者也。人身外为阳，内为阴；通体皮毛，太阳阳热之气也。阳热之气，转为阴
寒，则太阳标阳，不合少阴之本热，而少阴标阴，反合太阳之本寒，致太阳皮毛之气不内通于少阴之骨髓，水
气乘之，则为水肿，寒气乘之，则为寒肿，风气乘之，则为热肿。若五内无亏，而蕴酿成热，则散之、清之、
行之、攻之，亦有愈者；若五内空虚，肾精竭乏，不得其治，则有性命之虞。又肿而喘，危之兆也。治得其宜，
可以苟延；治失其宜，即便死矣。吾见世之肿而死者，十有八九；而五子、五皮方治之，生者十无一二。医
者能知太阳之标阳本寒而主皮毛，少阴之标阴本热而主骨髓，太阳之本合少阴之标，少阴之本合太阳之标，
从无形之气化而旋转以施治，不从有形之邪水而攻下以为功，庶乎其可耳！
喷嚏，本身并非疾病，然而喷嚏产生的原因，应当了解。人身十二经脉，始于肺经的寅时，终于肝经的丑时，而肝经又交于肺经，如同十二时辰相继循环没有止境。肺属金；肝属木。肝脉循行经过喉咙，进入颃颡（鼻咽部），到达畜门（鼻窍深处），从畜门向上至额部，沿头顶下行至项部。如果颃颡不通利，不能向上循行，只能从畜门出于鼻腔，就会发生喷嚏。鼻为肺之窍，而畜门为肝之穴，打喷嚏发出声音，如同撞钟一般，就像以木击金。正常人的喷嚏，偶尔会有，这是畜门之气一时阻滞不能上行，向下出于鼻腔，就产生喷嚏。又如用纸捻刺激鼻腔，会使畜门、颃颡被异物牵引而下，经脉之气本欲上行，现在被引向下，气机下引则导致喷嚏。另外，肺主皮毛，肝主肌腠，风邪突然袭击皮毛，则皮毛之气不能通达于肌腠，肌腠之气欲出于皮毛，阻滞而不调和，就会发生喷嚏。还有肝脉内部虚弱，不能循经脉而上行，只停留在颃颡、畜门之间，就会频频打喷嚏。医生不了解这一点，认为是肺病，哪里知道实际上是肝病呢。此外，时令病即将痊愈时也会打喷嚏。时令病的邪气从外侵入，由皮毛进入肌腠，皮腠有病，则经脉之气不能通达于皮腠，打喷嚏则使气机流通并环转恢复。另外，大人、小儿突然患厥证，病在厥阴经，阴极而阳气不生，一时出现四肢厥逆，借助药物苏醒后，气脉流通就会打喷嚏。这是从阴出阳，由逆乱转为顺和。医书治疗中风昏迷不知人者，用纸捻或药末搐鼻，说：“有喷嚏就能生，无喷嚏即死。”我不理解其中的道理，猜想是有喷嚏则经脉可以通畅，无喷嚏则经脉断绝的意思吧！
胀，是气机不利所致。胸中不宽畅，称为胸痹。有的因经脉不横向通畅而胀，有的因浊气在上而胀。经脉不横向通畅，适宜用木通、茜草、麦冬、栝蒌、贝母这类药物来治疗，这是开胸痹的方法。浊气在上，适宜用柴胡、广陈皮、木香、桔梗、半夏这类药物来治疗，这是升清降浊的方法。胸之下、胃之上胀满，是胃络与心包络两络不通所致，适宜用郁金、红花、续断、丹皮、枳实这类药物来治疗，这是调和气血的方法。膈之下、腹之上胀满，是胃土不和，中焦腐熟运化有失误，胃中有停滞，土气不达所致。虚证则补益，实证则消导，热证则清热，寒证则温散，审察其寒、热、虚、实而进行治疗，这是通调转运的方法。胃之下、脐之上胀满，是脾土失职，地气不升所致。胃土属阳明，可清可消；脾土属太阴，如同坤卦之地，能生化万物。地气上升，然后天气下降，如果地气不升，则天气不降，天地痞塞则万物不生。治疗的方法，应当壮火气以生土，助脾气以交肺。如果说胀满没有补法，只用清凉消克药物治疗，或许一时见效，或许一时不见效，但地气终究不能上升，那么天气怎么能下降？无论有效与否，最终必然死亡。如果小腹胀满，是膀胱水气不能合太阳经而通达于皮毛，或者通利水道，或者开发毛腠。如果胀满兼有浮肿，小便不利，则利水；如果胀满而不浮肿，小便如常，则解肌。凡是胀满在上的，希望它向下，另有横通的方法；胀满在下的，希望它向上，兼用温散的方法，这就是所谓“脏寒生满病”。如果贴脐左右上下都胀满，胀满必定兼有疼痛，因为冲任二脉当脐，汇合于气冲动脉，冲脉逆乱而不舒畅，所以或胀或痛，应当用红花、当归、川芎、柴胡、桂枝等解肌和血的方法治疗。如果季胁两旁兼少腹胀痛，是厥阴之气内不交于少阴，外不合于少阳，应当用调和内外、交通阴阳的方法治疗。所列药味，只是陈述大概情况，或减或加，灵活掌握即可。
胀满未必都有浮肿，而浮肿无不伴有胀满的。人体外部为阳，内部为阴；全身皮毛，是太阳阳热之气所主。阳热之气，转化为阴寒，则太阳标阳，不合少阴之本热，而少阴标阴，反合太阳之本寒，导致太阳皮毛之气不能内通于少阴之骨髓，水气乘虚侵袭，就成为水肿，寒气乘虚侵袭，就成为寒肿，风气乘虚侵袭，就成为热肿。如果五脏内部无亏损，而蕴酿成热，则发散、清热、行气、攻下，也有治愈的；如果五脏空虚，肾精枯竭乏源，得不到适当治疗，则有性命之忧。另外，浮肿兼喘促，是危重的征兆。治疗得当，可以勉强维持；治疗失当，立即死亡。我见世间因浮肿而死的人，十有八九；而用五子衍宗丸、五皮饮方剂治疗，存活的十无一二。医生如果能知道太阳标阳本寒而主皮毛，少阴标阴本热而主骨髓，太阳之本合少阴之标，少阴之本合太阳之标，从无形的气化旋转来施治，不从有形的邪水去攻下以求功，这样差不多就可以了！
Sneezing is not a disease in itself, yet the origin of sneezing should be understood. The twelve meridians of the human body begin with the Lung meridian at Yin hour and end with the Liver meridian at Chou hour, and the Liver meridian then connects back to the Lung meridian, continuing endlessly like the succession of the twelve two-hour periods. The Lung belongs to Metal; the Liver belongs to Wood. The Liver meridian circulates through the throat, enters the hangsang (nasopharynx), reaches the chumen (deep nasal aperture), ascends from the chumen to the forehead, follows the vertex, and descends to the nape. If the hangsang is obstructed and cannot ascend, but instead exits from the chumen into the nose, sneezing occurs. The nose is the orifice of the Lung, while the chumen is the acupoint/region of the Liver. The sound of sneezing is like striking a bell, akin to wood striking metal. In healthy individuals, sneezing may occasionally occur; this happens when the qi at the chumen temporarily stagnates and fails to ascend, descending out through the nose, resulting in a sneeze. For instance, inserting a paper twist into the nose causes the chumen and hangsang to be drawn downward by the foreign object. Since the meridian qi intends to ascend but is now pulled down, this downward traction induces sneezing. Furthermore, the Lung governs the skin and hair, while the Liver governs the muscle interstices. When wind-pathogen suddenly attacks the skin and hair, the qi of the skin and hair cannot communicate with the muscle interstices. The qi of the muscle interstices desires to exit through the skin and hair but is stagnant and disharmonious, leading to sneezing. Additionally, if the Liver meridian is internally deficient and cannot ascend along the meridian, remaining between the hangsang and chumen, frequent sneezing will occur. Physicians who do not understand this mistake it for a Lung disease, failing to realize it is actually a Liver disease. Moreover, seasonal diseases often resolve with sneezing. Seasonal pathogens enter from the exterior, moving from the skin and hair into the muscle interstices. When the skin and interstices are diseased, the meridian qi cannot communicate with them; sneezing allows the qi to circulate and restore harmony. Also, adults and children suddenly suffering from Jue syndrome (Cold Extremities), where the pathology lies in the Jueyin meridian, experience extreme Yin causing Yang to fail to generate, resulting in sudden cold extremities. Upon reviving with medication, as the qi and pulse flow smoothly, sneezing occurs. This represents transitioning from Yin to Yang, turning reversal back to smoothness. Medical texts state that for stroke patients unconscious due to wind-stroke, using a paper twist or medicated powder to irritate the nose: "If there is a sneeze, life remains; if no sneeze, death ensues." I do not fully comprehend this, but I surmise it means that sneezing indicates patent meridians, while absence of sneezing implies severed meridians!
Distension results from the malfunction of Qi mechanism. Lack of spaciousness in the upper chest is called Xiongbi (Chest Bi). Distension can arise from meridians failing to connect horizontally, or from turbid Qi accumulating above. For distension due to lack of horizontal meridian connection, herbs such as Mutong (Akebiae Caulis), Qiancao (Rubiae Radix et Rhizoma), Maidong (Ophiopogonis Tuber), Gualou (Trichosanthis Fructus), and Beimu (Fritillariae Bulbus) are suitable; this is the method of opening Xiongbi. For distension due to turbid Qi above, herbs such as Chaihu (Bupleuri Radix), Guangpi (Citri Reticulatae Pericarpium), Muxiang (Aucklandiae Radix), Jiegeng (Platycodonis Radix), and Banxia (Pinelliae Tuber) are suitable; this is the method of ascending clear and descending turbid. Distension below the chest and above the stomach results from obstruction between the Stomach collaterals and the Pericardium collaterals. Herbs such as Yujin (Curcumae Radix), Honghua (Carthami Flos), Xuduan (Dipsaci Radix), Danpi (Moutan Cortex), and Zhishi (Aurantii Fructus Immaturus) are suitable; this is the method of harmonizing Qi and Blood. Distension below the diaphragm and above the abdomen results from dysfunction of Stomach Earth, errors in middle-jiao transformation and digestion, stagnation in the Stomach, and failure of Earth Qi to reach. For deficiency, tonify; for excess, reduce; for heat, clear; for cold, warm. Treat according to the assessment of Cold, Heat, Deficiency, and Excess; this is the method of regulating and transporting. Distension below the stomach and above the umbilicus results from Spleen Earth failing in its duties and Earth Qi failing to ascend. Stomach Earth belongs to Yangming and can be cleared or reduced; Spleen Earth belongs to Taiyin, like Kun Earth, which generates all things. Only when Earth Qi ascends does Heaven Qi descend. If Earth Qi does not ascend, Heaven Qi cannot descend; if Heaven and Earth become blocked, all things cease to grow. The treatment method should strengthen Fire Qi to generate Earth and assist Spleen Qi to communicate with the Lung. If one claims there is no tonification method for distension and uses only cooling and reducing drugs, effects may be seen temporarily or not, but since Earth Qi ultimately fails to ascend, how can Heaven Qi descend? Regardless of efficacy, death is inevitable. Distension in the lower abdomen results from Bladder Water Qi failing to combine with the Taiyang meridian and communicate with the skin and hair. Treatment involves either unblocking the water passages or opening the skin and interstices. If distension is accompanied by edema and difficult urination, promote water metabolism; if distension exists without edema and urination is normal, release the muscles. For distension above, the goal is to move it downward, employing methods of horizontal connection; for distension below, the goal is to move it upward, employing warming and dispersing methods. This is what is meant by "Cold in the Zang organs generates fullness diseases." Distension around the umbilicus, left, right, above, and below, is invariably accompanied by pain, because the Chong and Ren vessels meet at the umbilicus and converge at the Qichong artery. When the Chong vessel reverses and fails to soothe, distension or pain occurs. Treatment should use Honghua (Carthami Flos), Danggui (Angelicae Sinensis Radix), Chuanxiong (Ligustici Chuanxiong Rhizoma), Chaihu (Bupleuri Radix), and Guizhi (Cinnamomi Ramulus) to release the muscles and harmonize the blood. Distension and pain in the hypochondrium flanks combined with the lower abdomen indicate that Jueyin Qi fails to internally connect with Shaoyin and externally harmonize with Shaoyang. Treatment should employ methods to harmonize the interior and exterior and facilitate communication between Yin and Yang. The listed herbs merely outline the general principles; modifications can be made flexibly.
Distension does not necessarily involve swelling, but swelling always involves distension. The exterior of the human body is Yang, and the interior is Yin; the entire body's skin and hair are governed by the Yang-Heat Qi of the Taiyang meridian. When Yang-Heat Qi transforms into Yin-Cold, the Biao-Yang of Taiyang fails to harmonize with the Ben-Heat of Shaoyin, and the Biao-Yin of Shaoyin instead combines with the Ben-Cold of Taiyang. This prevents the Qi of Taiyang skin and hair from internally connecting to the Marrow of Shaoyin. If Water Qi takes advantage of this, Edema results; if Cold Qi takes advantage, Cold Swelling results; if Wind Qi takes advantage, Heat Swelling results. If the Five Viscera are not deficient but heat accumulates, dispersing, clearing, promoting, and purging may lead to recovery. However, if the Five Viscera are empty and Kidney Essence is exhausted, and proper treatment is not administered, life is at risk. Furthermore, swelling accompanied by panting is a sign of critical danger. With appropriate treatment, life may be prolonged; with inappropriate treatment, death ensues immediately. I have observed that nine out of ten people die from swelling; among those treated with Wuzi Wan (Five-Seed Pill) or Wupi Tang (Five-Skin Decoction), only one or two survive. If physicians understand that Taiyang Biao-Yang is originally Cold and governs the skin and hair, while Shaoyin Biao-Yin is originally Hot and governs the marrow, and that Taiyang Ben combines with Shaoyin Biao, and Shaoyin Ben combines with Taiyang Biao, they can apply treatment by rotating the invisible Qi transformation rather than attacking visible pathogenic water through purgatives. This approach would likely succeed.