沈明宗曰：邪气入藏，神明昏愦，卒倒无知，谓之卒厥。若唇口青，身冷，神机不能
出入，藏气垂绝，所以主死。经曰：血气并走于上，则为大厥、暴厥是也。若身和汗
出，乃邪气入府，不得出入，一时卒倒，非藏绝之比，顷时阳机外达，邪气随之外泄
，故知入府即愈。
@@@
问曰：脉脱入藏即死，入府即愈，何谓也？师曰：非为一病，百病皆然。譬如浸淫疮
，从口起流向四肢者，可治；从四肢流来入口者，不可治。病在外者可治，入里者即
死。
【注】
此详申入藏即死、入府即愈之义也。卒厥之病，多脉脱而不见，脉脱不见而死者，是
正气不反也；脉脱不见而生者，是邪气闭而复通也。非为厥气一病，百病入藏入府皆
然也。譬如浸淫疠风等疮，从口起流向四肢，可治；从四肢流来入口者，不可治也。
盖以病向外者，可治；病入里者，难医，亦此义也。
【集注】
赵良曰：脱者去也，经脉乃藏府之隧道，为邪气所逼，故绝气脱去其脉而入于内。五
藏阴也，六府阳也，阴主死而阳主生，所以入藏即死，入府即愈，而可治。非惟藏府
之阴阳然也，凡内外阴阳之邪毒出入表里者，皆然也。
徐彬曰：凡病邪能出阳为浅，故生；闭阴不出为深，故死，非止一病，百病皆然。复
以浸淫疮喻之，若从口起而流向四肢者，是邪从内发于外，泄而不进，故可治；若从
四肢起，流入口者，是邪由外入于内，进而不泄，此藏气伤败，故不可治。
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问曰；阳病十八，何谓也？师曰：头痛，项、腰、脊、臂、脚掣痛。阴病十八，何谓
也？师曰：欬，上气、喘、哕、咽、肠鸣、胀满、心痛、拘急。五藏病各有十八，合
为九十病；人又有六微，微有十八病，合为一百八病。五劳，七伤，六极，妇人三十
六病，不在其中。清邪居上，浊邪居下，大邪中表，小邪中里，□饦之邪，从口入者
，宿食也。五邪中人，各有法度，风中于前，寒中于暮，湿伤于下，雾伤于上，风令
脉浮，寒令脉急，雾伤皮腠，湿流关节，食伤脾胃，极寒伤经，极热伤络。
【按】
字典无『□』字，当是『漀』字，□音倾，侧水也。后之积聚门，□气之『□』字亦
误。
【注】
此章曰十八、曰九十等文，乃古医书之文，今不可考，难以强释。五劳七伤等说，亦
详在『千金』，故不复注也。头痛、项、腰、脊、臂、脚掣痛，病皆在外，故为阳病
也了欬、上气、喘、哕、咽、肠鸣、胀满、心痛、拘急病皆在内，故为阴病也。清邪
居上，谓雾邪本乎天也；浊邪居下，谓湿邪本乎地也。六淫天邪，故名大邪，六淫伤
外，故曰：中表也；七情人邪，故名小邪，七情伤内，故曰：中里也。□饦者，饮食
也，饮食之邪，从口而入，食伤隔夜不化，故名曰：宿食也。五邪，谓风、寒、湿、
雾、饮食也，夫五邪之中人，莫不各以类而相从。前者早也，风中于早，从阳类也；
寒中于暮，从阴类也。雾邪清轻，故伤皮肤；湿邪浊重，故流关节。饮食失节，故伤
脾胃。极寒之食伤经，以经属阴也；极热之食伤络，以络属阳也。
@@@
问曰：病有急当救里救表者，何谓也？师曰：病，医下之，续得下利，清谷不止，身
体疼痛者，急当救里；后身体疼痛，清便自调者，急当救表也。
【注】
详见『伤寒论。太阴篇』内，不复释。
@@@
夫病痼疾，加以卒病，当先治其卒病，后乃治其痼疾也。
【注】
痼疾，旧病也。卒病，新疾也。当以旧病为本、为缓，新疾为标、为急，急则治标，
缓则治本，故先治卒病，后治痼疾也。
【集注】
赵良曰：痼疾病已沈痼，非旦夕可取效者，卒病谓卒然而来，新感之病，可取效于旦
夕者，乘其所入未深，急去其邪，不使稽留而为患也。且痼疾之人，正气素虚，邪尤
易传，设多瞻顾，致令两邪相合，为患不浅，故仲景立言于此，使后学者，知所先后
也。
沈明宗曰：此有旧疾，复感新邪，当分先后治也。痼者，邪气坚固难拔；卒者，邪气
骤来而易去也。若病者素有痼疾，而忽加卒病，务当先治卒病，不使邪气相并，转增
旧疾。但久病乃非朝夕可除，须当缓图，所以后乃治其痼疾也。
@@@
师曰：五藏病各有得者愈，五藏病各有所恶，各随其所不喜者为病。病者素不应食，
而反暴思之，必发热也。
【注】
此明五藏各有所得而愈，言以情志相胜也，即如怒伤肝，得悲而愈，此悲胜怒也。亦
有得之时日而愈者，经曰：病在肝，愈于夏，是喜得子气，制其胜我者也；夏不愈，
胜于秋，是恶其胜我者，得王气也；秋不死，持于冬，是我喜得母气以生我也；起于
春，是喜自得其位而气王也，余藏仿此。病者云云，谓平素不爱食之物，及当病之时
，而反暴思食，是病邪藏气之变，故虽思食，而食之必发热也。
【集注】
程林曰：『内经』云：肝色青，宜食甘；心色赤，宜食酸；肺色白，宜食苦；脾色黄
，宜食酸；肾色黑，宜食辛，此五藏得饮食而愈者。肝病愈于丙丁，起于甲乙；心病
愈于戊己，起于丙丁；脾病愈于庚辛，起于戊己；肺病愈于壬癸，起于庚辛；肾病愈
于甲乙，起于壬癸，此五藏自得其位而愈者。五藏所恶，心恶热，肺恶寒，肝恶风，
脾恶湿，肾恶燥，各随其所恶而不喜者为病也。若病人素不食而暴食之，则入于阴，
长气于阳，必发热也。
@@@
夫诸病在藏，欲攻之，当随其所得而攻之，如渴者，与猪苓汤，余皆仿此。
【按】
如渴者之下，当有「小便不利」四字，必传写之遗也。
【注】
藏者里也。凡诸病在里有可攻之证，虽欲攻之，当随其所得之轻重而攻之，不可率意
而攻之也。如渴者小便不利，先与猪苓汤利其小便，俟小便利乃可攻也。余皆仿此，
谓他证或有未可遽攻者，皆仿此也。
沈明宗说：邪气侵入五脏，导致神明昏乱、突然昏倒且无知觉，这称为“卒厥”。如果患者嘴唇和口角发青，身体冰冷，神机不能出入，脏腑之气即将断绝，所以主死。《内经》说：“气血同时上逆，就会发生大厥、暴厥。”如果患者身体温和并出汗，这是邪气侵入六腑，气机暂时阻滞导致的突然昏倒，并非脏腑气绝的情况，片刻之后阳气机能向外通达，邪气随之从体表泄出，因此知道邪气入腑即可痊愈。
@@@
问：脉象沉伏不见，邪气入脏即死，入腑即愈，这是什么意思？老师说：这不是针对某一种病，而是所有疾病都遵循这个规律。比如浸淫疮，从口部开始流向四肢的，可以治疗；从四肢流回口部的，不可治疗。病在体表的可以治疗，病入体内的就难以救治。
【注】
这里详细阐述了邪气入脏即死、入腑即愈的道理。卒厥这种病，多表现为脉象沉伏不见，脉象沉伏不见而死亡的，是因为正气不能回复；脉象沉伏不见而存活的，是因为邪气闭塞后又重新通畅。不仅仅是厥气这一种病，所有疾病邪气入脏入腑都是如此。比如浸淫疮、疠风等皮肤病，从口部开始流向四肢的，可以治疗；从四肢流回口部的，不可治疗。大概因为病势向外的，可以治疗；病势入里的，难治，也是这个道理。
【集注】
赵良说：脱，就是离去的意思。经脉是脏腑之间的通道，被邪气逼迫，所以经气断绝，脉象消失，邪气内陷。五脏属阴，六腑属阳，阴主死而阳主生，所以邪气入脏即死，入腑即愈，因而可治。不只是脏腑的阴阳如此，凡是内外阴阳邪毒出入表里的情况，都是这样的。
徐彬说：凡是病邪能出于阳分（体表）为浅，所以生；闭阻于阴分（体内）不出为深，所以死，这不只限于一种病，百病都是如此。再用浸淫疮来比喻，如果从口部起流向四肢，这是邪气从内发于外，泄出而不深入，所以可治；如果从四肢起流入口部，这是邪气由外入于内，深入而不泄出，这会损伤败坏脏腑之气，所以不可治。
@@@
问：阳病有十八种，是什么？老师说：头痛，项、腰、脊、臂、脚掣痛。阴病有十八种，是什么？老师说：咳嗽，上气、气喘、呃逆、咽部不适、肠鸣、胀满、心痛、拘急。五脏的病各有十八种，合起来是九十种病；人又有六种微病，每种微病有十八种，合起来是一百零八种病。五劳、七伤、六极、妇人三十六病，不在这个数目之中。清邪居上位，浊邪居下位，大邪中于体表，小邪中于体内，漀漀之邪（指饮食），从口进入的是宿食。五种邪气伤人，各有其规律：风邪早晨伤人，寒邪傍晚伤人，湿邪伤下部，雾邪伤上部，风邪使脉象浮，寒邪使脉象紧急，雾邪伤皮肤腠理，湿邪流注关节，饮食伤脾胃，极寒伤经脉，极热伤络脉。
【按】
字典中没有‘□’字，应该是‘漀’字，漀音倾，意为侧水。后文积聚门中‘漀气’的‘漀’字也写错了。
【注】
本章提到的十八、九十等文字，是古医书中的记载，现在已无法考证，难以强行解释。五劳七伤等说法，也详细记载在《千金方》中，所以不再注释。头痛、项、腰、脊、臂、脚掣痛，病都在外，所以称为阳病；咳嗽、上气、喘、呃逆、咽、肠鸣、胀满、心痛、拘急，病都在内，所以称为阴病。清邪居上，指雾邪本乎天；浊邪居下，指湿邪本乎地。六淫天邪，所以叫大邪，六淫伤外，所以说中于表；七情人邪，所以叫小邪，七情伤内，所以说中于里。漀漀者，指饮食，饮食之邪，从口而入，食物隔夜不化，所以名叫宿食。五邪，指风、寒、湿、雾、饮食。这五种邪气中人，莫不各以类相从。前者指早晨，风邪伤于早晨，属于阳类；寒邪伤于傍晚，属于阴类。雾邪清轻，所以伤皮肤；湿邪浊重，所以流注关节。饮食失节，所以伤脾胃。极寒的食物伤经脉，因为经脉属阴；极热的食物伤络脉，因为络脉属阳。
@@@
问：有病应当先救里或先救表的，是什么意思？老师说：患病后，医生误用攻下法，接着出现腹泻不止，完谷不化，身体疼痛的，应当急当救里；后来身体疼痛，大小便正常的，应当急当救表。
【注】
详见《伤寒论·太阴篇》，不再解释。
@@@
如果是久病痼疾，又加上突发新病，应当先治疗突发新病，然后再治疗久病痼疾。
【注】
痼疾，是旧病。卒病，是新病。应当以旧病为本、为缓，新疾为标、为急，急则治标，缓则治本，所以先治卒病，后治痼疾。
【集注】
赵良说：痼疾病情深沉顽固，不是早晚就能见效的；卒病是指突然发作的新感之病，可以早晚见效。趁着邪气入侵未深，急忙去除邪气，不让它稽留成为祸患。而且患有痼疾的人，正气素来虚弱，邪气更容易传变，如果过多顾虑，致使新旧邪气结合，造成的祸患不小，所以张仲景在此立言，让后学者知道治疗的先后顺序。
沈明宗说：这里有旧疾，又感受新邪，应当分清先后治疗。痼疾，邪气坚固难拔除；卒病，邪气骤来而易去除。如果病人素有痼疾，忽然又加上卒病，务必先治卒病，不让邪气相合并加重旧疾。但久病非朝夕可除，须慢慢图谋，所以后治痼疾。
@@@
老师说：五脏的病，各有适宜的条件就会痊愈；五脏的病各有其所厌恶的，随着它所不喜欢的事物就会生病。病人平时不应该吃的东西，却突然想吃，一定会发热。
【注】
这里阐明五脏各有适宜条件而痊愈，说的是以情志相胜的道理，就像怒伤肝，得悲而愈，这是悲胜怒。也有因时日适宜而痊愈的，《内经》说：肝病，夏季痊愈，这是因为喜得子气，克制了胜我者；夏季不愈，秋季更甚，这是因为厌恶胜我者，得到了王气；秋季不死，冬季维持，这是因为喜得母气以生我；春季起病，这是因为喜自得其位而气旺，其余脏腑仿照此理。病人云云，谓平素不爱吃的食物，及在患病之时，却突然想吃，这是病邪和脏气的变化，所以虽然想吃，吃了必定发热。
【集注】
程林说：《内经》说：肝色青，宜食甘；心色赤，宜食酸；肺色白，宜食苦；脾色黄，宜食酸；肾色黑，宜食辛，这是五脏通过饮食而痊愈。肝病在丙丁日愈，在甲乙日起病；心病在戊己日愈，在丙丁日起病；脾病在庚辛日愈，在戊己日起病；肺病在壬癸日愈，在庚辛日起病；肾病在甲乙日愈，在壬癸日起病，这是五脏自得其位而痊愈。五脏所恶，心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，各自随其所厌恶而不喜欢的事物就会生病。如果病人平时不吃却暴食，则入于阴，助长阳热之气，必定发热。
@@@
凡是病在五脏，想要攻逐它，应当顺着病邪所结聚的地方进行攻逐，比如口渴的，给予猪苓汤，其余都仿照这个原则。
【按】
在“如渴者”之下，应当有“小便不利”四字，一定是传抄遗漏了。
【注】
藏，指里。凡各种病在里有可攻逐的证候，虽然想要攻逐，应当根据病邪结聚的轻重程度来攻逐，不可随意攻逐。比如口渴且小便不利，先用猪苓汤利小便，等到小便通利后再行攻逐。其余都仿照这个原则，谓其他证候如果有不可立即攻逐的，都仿照此例。
Shen Mingzong stated: When pathogenic factors invade the Zang organs, causing confusion of the Shen (Spirit), sudden collapse, and loss of consciousness, it is called "Cu Jue" (Sudden Collapse). If the lips and mouth turn cyan, the body becomes cold, the Shen mechanism cannot enter or exit, and the Qi of the Zang organs is on the verge of exhaustion, death is the outcome. The Classics state: "When Blood and Qi rush upwards simultaneously, it results in Da Jue (Great Collapse) or Bao Jue (Violent Collapse)." However, if the body is warm and sweating occurs, this indicates that the pathogenic factor has entered the Fu organs. The temporary blockage of Qi mechanism causes sudden collapse, which is not comparable to the exhaustion of Zang organ Qi. After a short while, the Yang mechanism reaches the exterior, and the pathogenic factor is expelled outward with it; thus, we know that invasion of the Fu organs leads to recovery.
@@@
Question: Why does pulse disappearance indicating invasion of Zang organs lead to death, while invasion of Fu organs leads to recovery? The Master said: This principle applies not to a single disease but to all diseases. For example, in Jin Yin Chuang (Erosive Sores), if the lesion starts at the mouth and spreads to the limbs, it is treatable; if it starts from the limbs and flows back into the mouth, it is untreatable. Diseases remaining in the exterior are treatable, whereas those penetrating inward are difficult to cure.
[Annotation]
This section elaborates on the meaning that invasion of Zang organs leads to death, while invasion of Fu organs leads to recovery. In Cu Jue, the pulse often disappears. Death associated with an absent pulse indicates that the Zheng Qi (Upright Qi) cannot return; survival with an absent pulse indicates that the pathogenic obstruction has reopened. This applies to all diseases involving Zang and Fu invasion, not just Jue diseases. Similarly, for erosive sores or Leprosy-like conditions, lesions spreading from the mouth to the limbs are treatable, while those flowing from limbs to the mouth are not. Generally, diseases moving outward are treatable, while those moving inward are hard to treat, reflecting the same principle.
[Collected Annotations]
Zhao Liang stated: "Tuo" (Disappearance/Departure) means leaving. The Jing Mai (Meridians) are the tunnels connecting the Zang and Fu organs. Forced by pathogenic factors, the Qi cuts off, the pulse disappears, and the pathogen sinks inward. The Five Zang are Yin, and the Six Fu are Yang. Yin governs death, and Yang governs life; hence, invasion of Zang leads to death, while invasion of Fu leads to recovery and is treatable. This is not limited to Zang and Fu; it applies to any pathogenic toxin entering or exiting the interior or exterior based on Yin-Yang principles.
Xu Bin stated: Pathogens that can exit to the Yang aspect are superficial and thus survivable; those blocked within the Yin aspect are deep and thus fatal. This applies to all diseases, not just one. Using Jin Yin Chuang as a metaphor: starting at the mouth and spreading to limbs means the pathogen emerges from the interior to the exterior, excreting without advancing further, making it treatable. Starting from limbs and flowing into the mouth means the pathogen enters from the exterior to the interior, advancing without excretion, damaging and ruining Zang Qi, making it untreatable.
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Question: What are the Eighteen Yang Diseases? The Master said: Headache, stiffness/pain in the neck, waist, spine, arms, and pulling pain in the legs. Question: What are the Eighteen Yin Diseases? The Master said: Cough, Sheng Qi (Rebellious Qi), wheezing, Hui (Hiccup/Belching), throat discomfort, intestinal borborygmus, abdominal distension, heart pain, and spasm/tightness. Each of the Five Zang has eighteen types of diseases, totaling ninety diseases. Humans also have six minor diseases, each with eighteen types, totaling one hundred eight diseases. The Wu Lao (Five Exhaustions), Qi Shang (Seven Injuries), Liu Ji (Six Extremes), and Thirty-Six Diseases of Women are not included in these counts. Qing Xie (Clear Pathogens) reside in the upper part, Zhuo Xie (Turbid Pathogens) in the lower part, Da Xie (Major Pathogens) strike the exterior, Xiao Xie (Minor Pathogens) strike the interior, and Qi Qi (Dietary Pathogens) entering through the mouth constitute Su Shi (Retained Food). The Five Pathogens affecting humans follow specific patterns: Wind affects the morning, Cold affects the evening, Dampness injures the lower body, Fog injures the upper body, Wind causes a floating pulse, Cold causes a tight pulse, Fog injures the skin and Cou Li (Pores), Dampness flows into the joints, Diet injures the Spleen and Stomach, Extreme Cold injures the Jing Mai (Channels), and Extreme Heat injures the Luo Mai (Collaterals).
[Note]
The character '□' is not in the dictionary; it should be 'Qi' (漀), pronounced 'Qing', meaning water pouring sideways. The character 'Qi' in the Accumulation and Mass chapter is also written incorrectly.
[Annotation]
The references to "eighteen," "ninety," etc., in this chapter are from ancient medical texts and cannot be verified today, so forced explanations are avoided. The concepts of Wu Lao and Qi Shang are detailed in *Qian Jin Fang* (*Essential Prescriptions Worth a Thousand Gold*), so they are not annotated here. Headache, neck/waist/spine/arm/leg pain are external diseases, hence Yang diseases. Cough, rebellious Qi, wheezing, hiccup, throat issues, borborygmus, distension, heart pain, and spasms are internal diseases, hence Yin diseases. Qing Xie refers to Fog pathogens originating from Heaven; Zhuo Xie refers to Dampness pathogens originating from Earth. The Six Excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) are Heavenly Pathogens, hence "Major Pathogens," injuring the exterior ("striking the surface"). The Seven Emotions are Human Pathogens, hence "Minor Pathogens," injuring the interior ("striking the inside"). "Qi Qi" refers to diet; dietary pathogens enter via the mouth, and undigested food from previous days is called Su Shi (Retained Food). The Five Pathogens are Wind, Cold, Dampness, Fog, and Diet. These five pathogens affect humans according to their nature. "Former" refers to morning; Wind strikes in the morning, aligning with Yang. Cold strikes in the evening, aligning with Yin. Fog is clear and light, thus injuring the skin; Dampness is turbid and heavy, thus flowing into joints. Dietary irregularities injure the Spleen and Stomach. Extremely cold food injures the Jing Mai because Channels belong to Yin; extremely hot food injures the Luo Mai because Collaterals belong to Yang.
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Question: In some cases, one must urgently treat the Interior or the Exterior first. What does this mean? The Master said: If a patient undergoes inappropriate purgation and subsequently develops persistent diarrhea with undigested food, accompanied by body pain, one must urgently treat the Interior. Later, if the body pain persists but bowel movements normalize, one must urgently treat the Exterior.
[Annotation]
See *Shang Han Lun* (Treatise on Cold Damage), Ta Yin Chapter, for details. No further explanation is provided here.
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When a chronic, entrenched disease (Gu Ji) is complicated by an acute, sudden disease (Cu Bing), the acute disease should be treated first, followed by the chronic disease.
[Annotation]
Gu Ji refers to old/chronic diseases. Cu Bing refers to new/acute diseases. The old disease is the root and slow; the new disease is the branch and urgent. In urgent cases, treat the branch; in slow cases, treat the root. Therefore, treat the acute disease first, then the chronic disease.
[Collected Annotations]
Zhao Liang stated: Gu Ji diseases are deep-seated and stubborn, not curable in a day or two. Cu Bing refers to sudden onset, newly contracted diseases, which can be resolved quickly. One should seize the opportunity while the pathogen has not penetrated deeply, urgently expelling it to prevent stagnation and complications. Patients with chronic diseases have inherently deficient Zheng Qi, making them susceptible to rapid pathogen transmission. Over-caution may cause old and new pathogens to combine, creating severe harm. Zhang Zhongjing established this rule to teach students the correct order of treatment.
Shen Mingzong stated: When a patient with a pre-existing condition contracts a new pathogen, treatment must be sequenced. Gu implies stubborn pathogens hard to remove; Cu implies sudden pathogens easy to remove. If a chronic patient suddenly acquires an acute illness, one must prioritize treating the acute illness to prevent pathogen combination and exacerbation of the chronic condition. Chronic diseases cannot be cured overnight and require gradual management; hence, treat the chronic disease last.
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The Master said: Diseases of the Five Zang resolve when they encounter favorable conditions; however, each Zang has aversions. Illness arises following what the Zang dislikes. If a patient craves foods they normally avoid, fever will likely ensue.
[Annotation]
This explains that Zang diseases heal under favorable conditions, referring to the mutual overcoming of emotions (e.g., anger injures the Liver, but grief cures it because Grief overcomes Anger). Some diseases heal due to timing. The Classics state: Liver diseases heal in Summer because they benefit from the Zi (Water) element controlling the Sheng (Fire) element that dominates them. If they do not heal in Summer, they worsen in Autumn because they fear the element that controls them, yet gain strength from the Wang (Prosperous) Qi. If they survive Autumn, they persist in Winter because they benefit from the Mu (Mother) element generating them. If they arise in Spring, it is because they regain their own position and prosper. Other Zangs follow this pattern. Regarding cravings: if a person desires foods they usually dislike during illness, it indicates a change in pathogenic influence and Zang Qi. Even if they crave it, eating it will likely cause fever.
[Collected Annotations]
Cheng Lin stated: The *Nei Jing* says: Liver color is green, suitable for sweet taste; Heart color is red, suitable for sour taste; Lung color is white, suitable for bitter taste; Spleen color is yellow, suitable for sour taste; Kidney color is black, suitable for pungent taste. This describes healing through diet. Liver diseases heal on Bing/Ding days, arising on Jia/Yi days; Heart diseases heal on Wu/Ji days, arising on Bing/Ding days; Spleen diseases heal on Geng/Xin days, arising on Wu/Ji days; Lung diseases heal on Ren/Gui days, arising on Geng/Xin days; Kidney diseases heal on Jia/Yi days, arising on Ren/Gui days. This describes healing when the Zang regains its proper position. The aversions of the Five Zang are: Heart fears Heat, Lung fears Cold, Liver fears Wind, Spleen fears Dampness, Kidney fears Dryness. Illness follows what they dislike. If a patient who usually abstains from certain foods eats them excessively, it enters the Yin and augments Yang heat, inevitably causing fever.
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For diseases located in the Zang organs, if attack is necessary, one should follow the location where the pathogen has gathered. For example, for thirst, administer Zhu Ling Tang (Polyporus Decoction); apply this principle to other cases.
[Note]
After "for thirst," the phrase "with difficulty in urination" (Xiao Bian Bu Li) is missing, likely due to copying errors.
[Annotation]
Zang refers to the Interior. For diseases in the Interior with indications for attack, one must attack according to the severity and location of the pathogen's accumulation, not arbitrarily. For instance, in cases of thirst with urinary difficulty, first use Zhu Ling Tang to promote urination. Once urination normalizes, proceed with the appropriate attack. This principle applies to other conditions where immediate attack is not advisable.