奏功稍迟。使吾为之，当不止是也，姑书之以俟明者采焉。
治积之法，理气为先，气既升降，津液流畅，积聚何由而生。丹溪乃谓气无形，而不能
作块
成聚，只以消痰破血为主，误矣!天地间有形之物，每自无中生，何止积聚也？戴复庵以一
味大七气汤，治一切积聚，知此道欤。肝积肥气，用前汤煎熟待冷，却以铁气烧通红，以药
淋之，乘热服。肺积息贲，用前汤加桑白皮半夏杏仁各半钱。心积伏梁，用前汤加石菖蒲半
夏各半钱。脾之积痞气，用前汤下红丸子。肾之积奔豚，用前汤倍桂，加茴香，炒练子肉各
半钱。
脑者，髓之海也，髓不足，则脑为之痛，宜茸珠丹之类治之。若用风药，久之必死。
腹胀多是气虚不敛，用辛散之药反甚，宜以酸收之，白芍药五味子之属，少佐益智仁
，以
其能收摄三焦元气也。朝宽暮急，用当归为主。暮宽朝急，用人参为主。朝暮俱急，二味并
用。按之有痛处，乃瘀血也，加行血药。经云∶浊气在上，则生 胀。又云∶下之则胀已，
谓宜用沉降之药，引浊气之在上者而下之，非通利大腑之谓也。凡肿胀初起，痰多发喘，
小便不利者，服济生肾气丸无不效。
许少微患口縻，余谓非干姜不能愈，公犹疑之，后竟从余言而愈。从子懋 亦患此，势
甚危
急，热甚，惟欲饮冷，余令用人参白术干姜各二钱，茯苓甘草一钱，煎成冷服，日数服乃已
。噫!此讵可与拘方者道也。(王宇泰笔麈)
问本草五味之补泻五脏，其义何居？答∶天地之气不交，则造化几乎息矣。故辛者散
也，
东方之气散，宜辛而反酸，是震中有兑也。酸者，敛也，西方之气敛，宜酸而反辛，是兑中
有震也，故酸入肝而补肺，辛入肺而补肝，是震兑互也。咸入肾而补心，苦入心而补肾，是
坎离互也。脾不主时，寄旺于四季，则守其本
味而已矣。至其泻也，则又不然。肾肺肝之各以本味为泻，易知也，乃心脾独异何耶？曰∶
心、君主之官也，脾、脏腑经络之所从禀气者也，故独异也。君主之官，以所生之甘味为泻
，恶其泄气也。脾纳水谷，散精于脏腑，新新相因，故以生我之苦味为泻，恶其休气也。我
王则生我者休故也。
论曰∶胸中结块，原起于午食后，即卧用噙化丸，使睡中常有药气疏通肺胃之间，彼将
欲结
，药往疏之，新结不增，旧结渐解，卧时成病，亦治以卧时。且病在膈上，不用汤之荡涤，
丸之沉下，而用噙化徐徐沁入，日计不足，月计有余也，服六七十丸后，膈间渐宽。
圣人发愤忘食，及下箸时又不草草，观食不厌精一章，何等仔细，此无他，圣心不滞一
处，
故无所往而不存。王安石专精读书，每食不辨美恶，但近身者必尽，当其好学时，已先犯心
不在焉，食而不知其味一大病矣。世人无所用心，品题酒馔，此直饮食之人，又得罪于安石
。善学道养身者，只是于味无求，临食不苟，化元无常，先后天无定，孤脏以溉四旁，则脾
者周身之化元。气生质，阳生阴，则丹田者，精液肌体之化元也。滋味为后天，则婴孩之乳
哺
为先天。推之则母怀又为先天推之则孕时父母之无疾又为先天，推之则父母自身之禀气又为
先天。凡先天皆命也，惟平生之调摄属性。故康宁疾病命也，有性焉，君子不谓命也。腑表
而脏里，腑病或不及脏，脏病无不及腑。腑易治而脏难疗也。伤脏多起于七情，伤腑多
因于饮食。圣人于损，致戒曰惩忿窒欲，于颐，致戒曰∶慎言语，节饮食。夫惩忿则木和，
窒欲则水滋，慎言则金息，节食则土不劳。四者全，神明亦无不调矣，养德之道，养生亦
在其中，离德而言养生，生何繇养。
觉则脾能磨食，寝则易停，化之常也。劳极伤脾之后，饭余微寝，食反易饿，化之变也
，然须少食。
滋益之味，骨肉为重，疏利之气，草木为先。
食其气者，水火宜浅。食其味者，水火宜中。食其质者，水火宜深。
甘草调和诸药，为诸药原有不调处。若所用各味，本皆纯和，何所用调。譬诸良友相聚
，呼
一坊长立于其前为之劝解，所劝何人，所解何事，适妨诸公之欢笑耳。然辛甘发散为阳，甘
草补中发散，固自有用。近时医者，凡药皆用以调和，是忘其本力，而谬取其借资，盍审之
。
本草言肉苁蓉，骤用之反动大便，缪仲淳屡用奇效。然观其疏解，尚昧所以。盖比药咸
温润
下，本走肾经，但以膀胱窍窄，大肠窍宽，峻用则其润降之力，膀胱不遑领受，而大肠能受
之
，故药力不足膀胱，反走大肠。原非动大便之药也，凡血液枯槁，用此为宜。倘有肾滑症者
，用之则药本归肾，肾又熟路善通，径增滑泄之病，而大便秘结如故矣，不可不察。
问孩童癖积，惟五谷虫消之，此是何理？曰∶鸟兽之粪，不生此虫。盖五谷腐后所化，
取腐
后化生之气，洁之以水，焦之以火，消脏腑之所不能消。谷者，脾之五味，其本性能养脾，
其变化后，又能助脾消积。
白菜疏利，而菜心有毒。竹叶竹茹竹沥，皆解热消痰，而笋有毒，何其反也。物有未伸
之气
，先时而折之，虽蒙水火之变，借人气息，犹能发泄。故患疮肿之人，食之则增痛增痒。若
人身平和，脏腑之气足以运化物气，不至为害。本草云∶凡瓜果未熟者有毒，皆此意。非其
性真毒也，郁也。譬如和浓之人，逆阻其方来，亦怀不乐，然此皆天郁也。酒之有毒，则人
力造作之郁也。夫人之为郁异，而郁之为毒同。又俗称羊肉有毒，羊肉大补，功同参 ，毒性
何在？然疮肿增痛如神，盖大温大补之故，非关毒也。譬如痈疽早用白术，则肿溃益甚，痛
楚益加，脓窠疮亦尔。白术岂有毒耶。
丹溪云∶气有余即是火。此语误人，气安有有余之理？据云有余，是凡火症，宜用克气
泻气
药也。若对血言气，则是血之不足，岂气之有余。故曰∶滋其阴则火自息，第令益彼，不令
损此，意至明矣。凡火有二，在脏腑者，升降自如则为气，冲逆上攻则为火∶在经络筋肉间
者，流行不滞则为气，壅于一处则为火。轻则为痛为痒，重则痈肿生焉。两言以蔽之。气逆
为火，气壅为火，断不可以有余为火也。逆则宜顺，壅则宜通。
夜卧能使气降，昼卧能使气升。人至暮劳极，眼白昏而带赤，静卧一宵，诘朝对镜清彻
如故
，此气降之验也。昼倦当静坐片时，或散步玩物，睡态自解。若因而沉寝，则初觉之时，目
白必赤，此因卧而气反升之验也。盖昼当与阳俱开，乃逆其候而闭之，譬如夜当与阴俱闭
。乃故狂呼豪饮，皆伤寿源。古人云∶夙兴夜寐，出作入息，天之命也，人之纪也，愚一生
劝人夙兴，不劝人夜坐。
饮后卧宜侧左，食后卧宜侧右，大肠膀胱，各从其便。
升与逆不同，肝肾俱下宜升心肺皆上宜降。水火交，则无疾也。肝为风木，木生必升，
风起
必升，岂得为病？其太过则口苦头眩，是逆也。肾气逆则口作咸，亦逆也。非水升之谓也，
故居下者宜升不宜逆，居上者宜降不宜陷。
见效稍慢。如果由我来治疗，效果应当不止于此，暂且记录下来，等待高明之士参考采纳。
治疗积聚的方法，以调理气机为先，气机既然升降有序，津液自然流畅，积聚又从何而生呢？朱丹溪却认为气是无形的，不能形成块状聚结，主张只以消痰破血为主，这是错误的！天地间有形的物体，往往从无中生有，何止是积聚这一种情况呢？戴复庵用一味大七气汤来治疗一切积聚，他算是懂得这个道理了。肝之积名为肥气，用前文所述的大七气汤煎好待冷后，将铁器烧得通红，用药汁淋在热铁上，趁热服用。肺之积名为息贲，用前汤加桑白皮、半夏、杏仁各半钱。心之积名为伏梁，用前汤加石菖蒲、半夏各半钱。脾之积名为痞气，用前汤送服红丸子。肾之积名为奔豚，用前汤加倍桂枝，加小茴香、炒熟的女贞子肉各半钱。
脑，是髓海。髓不足，则脑会疼痛，适宜用茸珠丹之类的方剂治疗。如果使用风药（祛风药），时间久了必然致死。
腹胀大多是因为气虚不能收敛，使用辛散的药物反而加重病情，适宜用酸味药物收敛，如白芍药、五味子之类，稍加益智仁，因为益智仁能收摄三焦元气。早晨症状轻晚上重，以当归为主药；晚上症状轻早晨重，以人参为主药；早晚都重，两味药并用。按压时有痛处，那是瘀血，加入行血药。《内经》说：“浊气在上，则生胀满。”又说：“用攻下法胀满就会消除”，意思是适宜用沉降性质的药物，引导在上的浊气下行，并不是指通利大肠的意思。凡是肿胀初起，痰多气喘，小便不利的，服用济生肾气丸没有不有效的。
许少微患口疮糜烂，我认为非干姜不能治愈，他还心存疑虑，后来终于听从我的建议而痊愈。侄子懋也患此病，病情非常危急，热象严重，只想喝冷水，我让人用人参、白术、干姜各二钱，茯苓、甘草一钱，煎好后放冷服用，每天服几次才停止。唉！这种道理怎能跟拘泥于成方的医者说呢。（王宇泰《笔麈》）
问：本草中五味对五脏的补泻作用，其原理是什么？答：天地之气如果不交合，那么造化几乎就要停止了。所以辛味是发散的作用，东方之气主发散，本应辛散，若反用酸味，这就是震卦（木）中有兑卦（金）之意。酸味是收敛的作用，西方之气主收敛，本应酸收，若反用辛味，这就是兑卦中有震卦之意。所以酸味入肝而补肺，辛味入肺而补肝，这是震兑互根的道理。咸味入肾而补心，苦味入心而补肾，这是坎离互根的道理。脾不单独主令，寄旺于四季，所以保持其本味（甘味）而已。至于泻法，就不一样了。肾、肺、肝各自用本味来泻，这很容易理解，为什么心和脾唯独不同呢？回答说：心是君主之官，脾是脏腑经络禀受气的地方，所以它们与众不同。君主之官，用所生的甘味来泻，是厌恶它泄气。脾纳受水谷，将精微散布到脏腑，新陈代谢相继，所以用生我的苦味来泻，是厌恶它休怠之气。我王（指脾土）之所以生养万物，是因为生我的火气休退的缘故。
论述说：胸中的结块，原本起因于午饭后，睡觉时用噙化丸，使睡梦中常有药气疏通肺胃之间，当结块欲形成时，药气去疏通它，新的结块不再增加，旧的结块逐渐解散，卧时生病，也用卧时来治。况且病在膈上，不用汤剂的荡涤，也不让丸药沉下，而是用噙化丸徐徐渗入，每日计算似乎不足，每月计算则有余，服用六七十丸后，膈间渐渐宽舒。
圣人发愤时忘记吃饭，等到进食时也不草率，看《论语》“食不厌精”一章，何等仔细，这没有别的原因，圣人的心不滞留在一处，所以无处不存着敬意。王安石专心读书，每次吃饭不分美味与否，只要是身边的食物必定吃完，当他好学的时候，已经犯了“心不在焉，食而不知其味”的大病了。世人无所用心，专门品评酒菜，这只是个饮食之人，甚至比王安石更得罪于道。善于学道修身的人，只是对滋味无所求，临食不苟且，变化元气的机制无常，先后天没有定式，孤脏（脾）灌溉四旁，那么脾就是周身变化的元气。气生成质，阳生成阴，那么丹田就是精液肌体变化的元气。滋味属于后天，那么婴儿的乳哺属于先天。推而言之，母亲怀孕又是先天；推而言之，怀孕期间父母无疾病又是先天；推而言之，父母自身的禀赋之气又是先天。凡是先天都属于命，只有平生的调摄属于性。所以康宁或疾病是命，其中有性的因素，君子不归咎于命。腑表而脏里，腑病有时不及脏，脏病无不波及腑。腑病易治而脏病难疗。伤脏多起于七情，伤腑多因于饮食。圣人在《损》卦中告诫说要克制愤怒、遏制欲望，在《颐》卦中告诫要慎言语、节饮食。克制愤怒则木气和顺，遏制欲望则水气滋润，慎言则金气平息，节食则土气不劳。这四者具备，神明也就没有不调和的了，修养德行的道理，养生也在其中，离开德行而言养生，生命如何能养护呢。
醒来时脾能磨碎食物，睡觉时容易停滞，这是消化的常态。极度疲劳损伤脾之后，饭后小睡，食物反而容易消化感到饥饿，这是消化的变态，但也必须少吃。
滋补的食物，以骨肉为重；疏利的气机，以草木为先。
吃食物的气，水火宜浅（烹饪时间宜短）。吃食物的味，水火宜中（烹饪时间适中）。吃食物的质，水火宜深（烹饪时间宜长）。
甘草调和诸药，是因为诸药原本有不协调的地方。如果所用的各种药物，本来都纯和，哪里需要调和。譬如良友相聚，请一个坊长站在前面为他们劝解，所劝的是谁，所解的是什么事，恰好妨碍了各位的欢笑罢了。然而辛甘发散为阳，甘草补中兼有发散之功，固然是有用的。近时的医生，凡药都用甘草来调和，这是忘记了药物的本性力量，而错误地借用它的辅助作用，何不审察清楚呢。
本草记载肉苁蓉，突然大量使用反而会动大便，缪仲淳多次使用有奇效。但是观察他的疏解，还不明白其中的原因。大概因为肉苁蓉咸温润下，本来走肾经，但因为膀胱窍窄，大肠窍宽，峻猛使用时，其润降之力，膀胱来不及领受，而大肠能接受它，所以药力不足以进入膀胱，反而走向大肠。它原本不是动大便的药，凡是血液枯槁的，用它为宜。如果有肾滑症的患者，用它则药本归肾，肾又是熟路善通，径直增加滑泄的病症，而大便秘结依然如故，不可不考察清楚。
问：孩童的癖积，只有五谷虫能消除它，这是什么道理？答：鸟兽的粪便，不生这种虫。大概是五谷腐烂后所化生，取腐烂后化生的气，用水洗净，用火炒焦，消除脏腑所不能消化的东西。谷，是脾的五味，其本性能够养脾，其变化后，又能帮助脾消除积滞。
白菜疏利，但菜心有毒。竹叶、竹茹、竹沥，都能解热消痰，但笋有毒，为什么相反呢？事物有未伸展的气，先于时令采摘，虽然经过水火的变化，借助人体的气息，仍然能够发泄。所以患有疮肿的人，吃了它会增加疼痛瘙痒。如果人身平和，脏腑之气足以运化物气，就不会有害。本草说：“凡是未成熟的瓜果都有毒”，都是这个意思。并非它们的本性真的有毒，而是郁结。譬如性格刚烈的人，逆阻他正要到来的气势，也会心怀不乐，但这都是天的郁结。酒有毒，则是人力造作的郁结。人造成的郁结不同，但郁结成为毒是一样的。又俗称羊肉有毒，羊肉大补，功效同人参，毒性在哪里？但是疮肿增痛如神，大概是大温大补的缘故，与毒无关。譬如痈疽早期用白术，则肿痛更加厉害，痛苦更加加剧，脓窠疮也是如此。白术难道有毒吗？
丹溪说：“气有余即是火。”这句话误导人，气怎么会有余的道理？如果说有余，那是所有火症，应该用克气泻气的药吗？如果相对于血来说气，那就是血的不足，难道是气的有余。所以说：“滋其阴则火自息”，只是让他补益那个（阴），不让损害这个（气），意思非常明确。凡火有两种，在脏腑的，升降自如则为气，冲逆上攻则为火；在经络筋肉间的，流行不滞则为气，壅塞在一处则为火。轻则为痛为痒，重则痈肿产生。用两句话概括：气逆为火，气壅为火，绝对不可以把有余当作火。气逆则宜顺，气壅则宜通。
夜间卧睡能使气降，白天卧睡能使气升。人到傍晚极度疲劳，眼白昏黄带赤，静卧一夜，第二天早上照镜子清澈如初，这是气降的验证。白天疲倦应当静坐片刻，或散步玩物，睡意自然解除。如果因此沉睡，刚醒来时，眼白必赤，这是因卧睡而气反而上升的验证。白天应当与阳气一起开放，却违背时机而闭藏，譬如夜晚应当与阴气一起闭藏，却故意狂呼豪饮，都损伤寿命之源。古人说：“早起晚睡，出来劳作进去休息”，是天的命令，人的纲纪，我一生劝人早起，不劝人夜坐。
饮酒后卧睡宜侧向左，进食后卧睡宜侧向右，大肠膀胱，各随其便利。
升与逆不同，肝肾俱在下宜升，心肺皆在上宜降。水火相交，就没有疾病。肝为风木，木生必升，风起必升，怎么能说是病？太过则口苦头眩，这是逆。肾气逆则口作咸味，也是逆。这不是水升的意思，所以居下的宜升不宜逆，居上的宜降不宜陷。
The therapeutic effect may be slightly delayed. If I were to treat it, the result would certainly exceed this. I record this for now, awaiting the insights of superior practitioners.
In treating accumulations and masses (Ji Ju), regulating Qi is the priority. Once Qi ascends and descends in order, body fluids flow smoothly, and how could accumulations arise? Zhu Danxi argued that Qi is formless and cannot form lumps or masses, advocating primarily phlegm-resolving and blood-breaking methods; this is erroneous! In the world, tangible objects often emerge from the intangible, and accumulations are no exception. Dai Fu'an used a single formula, Da Qi Qi Tang (Great Seven-Qi Decoction), to treat all types of accumulations; he truly understood this principle. For Liver accumulation named Fei Qi (Fatty Qi), use the aforementioned Da Qi Qi Tang, boil it, let it cool, then pour it over red-hot iron, and drink it while hot. For Lung accumulation named Xi Ben (Panting Accumulation), add Sang Bai Pi (Morus Alba Root Bark), Ban Xia (Pinellia Rhizome), and Xing Ren (Apricot Seed) half qian each to the aforementioned decoction. For Heart accumulation named Fu Liang (Hidden Beam), add Shi Chang Pu (Acorus Rhizome) and Ban Xia half qian each. For Spleen accumulation named Pi Qi (Stagnation Qi), administer Hong Wan Zi (Red Pill) with the aforementioned decoction. For Kidney accumulation named Ben Tun (Rushing Pig), double the Gui Zhi (Cinnamon Twig) in the aforementioned decoction, add Hui Xiang (Fennel Fruit) and Chao Lian Zi Rou (Fried Ligustrum Lucidum Flesh) half qian each.
The brain is the Sea of Marrow. When Marrow is insufficient, the brain suffers pain; treatments like Rong Zhu Dan (Deer Antler Pearl Pill) are suitable. Using Wind-dispelling herbs will inevitably lead to death over time.
Abdominal distension is mostly due to Qi deficiency failing to consolidate. Using acrid-dispersing herbs exacerbates it; sour-astringent herbs such as Bai Shao Yao (White Peony Root) and Wu Wei Zi (Schisandra Berry) are appropriate. Add Yi Zhi Ren (Alpinia Oxyphylla Fruit) in small amounts, as it can gather and secure the Yuan Qi of the San Jiao (Triple Burner). If symptoms are mild in the morning and severe in the evening, Dang Gui (Angelica Sinensis Root) is the primary herb. If mild in the evening and severe in the morning, Ren Shen (Ginseng Root) is primary. If severe both morning and evening, use both. Tenderness upon palpation indicates Blood stasis; add Blood-moving herbs. The Classic states: "Turbid Qi residing above causes distension." It also states: "Purgation resolves distension," meaning one should use sinking-descending herbs to guide the Turbid Qi from above downwards, not merely referring to purging the Large Intestine. For initial swelling accompanied by profuse phlegm, wheezing, and difficult urination, Ji Sheng Shen Qi Wan (Kidney Qi Pill from the Bureau for the Care of the Sick) is invariably effective.
Xu Shaowei suffered from oral ulcers. I stated that only Gan Jiang (Dried Ginger) could cure him. He remained skeptical but eventually followed my advice and recovered. My nephew Maoa also suffered from this condition, presenting with critical urgency and intense heat, craving cold drinks. I prescribed Ren Shen, Bai Zhu (Atractylodes Macrocephala Rhizome), and Gan Jiang each 2 qian, plus Fu Ling (Poria) and Gan Cao (Licorice Root) 1 qian. The decoction was administered cold, several times daily until resolved. Alas! Such principles cannot be explained to physicians who rigidly adhere to fixed formulas. (Wang Yutai, *Bilu*)
Question: What is the rationale behind the Five Flavors' tonification and purgation of the Five Zang organs in Materia Medica? Answer: When Heaven and Earth Qi do not interact, creation nearly ceases. Therefore, Acrid flavor disperses. Eastern Qi disperses; if Sour (astringent) is used instead of Acrid, it represents Metal within Wood (Zhen trigram containing Dui trigram). Sour flavor consolidates. Western Qi consolidates; if Acrid is used instead of Sour, it represents Wood within Metal. Thus, Sour enters the Liver to tonify the Lung, and Acrid enters the Lung to tonify the Liver; this is the mutual root of Zhen and Dui. Salty enters the Kidney to tonify the Heart; Bitter enters the Heart to tonify the Kidney; this is the mutual root of Kan and Li. The Spleen does not rule a specific season but thrives during the four seasons, maintaining its native flavor (Sweet). Regarding purgation, the situation differs. It is easy to understand that Kidney, Lung, and Liver are purged by their native flavors, but why are Heart and Spleen unique? The answer is: The Heart is the Sovereign Officer; the Spleen is the source from which Zang-Fu and meridians receive Qi; hence they are unique. The Sovereign Officer uses the Sweet flavor (which it generates) for purgation, avoiding the leakage of Qi. The Spleen receives water and grain, distributing essence to the Zang-Fu, with continuous renewal; thus, it uses the Bitter flavor (which generates it) for purgation, avoiding stagnation. My King (Spleen Earth) generates because the generating Fire rests.
Discussion: Chest masses originating after noon meals can be treated with Qin Hua Wan (Held-in-Mouth Dissolving Pill) during sleep. This ensures medicinal vapor continuously soothes the Lung and Stomach between them. As masses attempt to form, the medicine disperses them; new masses do not increase, old ones gradually dissolve. Illness arising during rest is treated during rest. Since the pathology is above the diaphragm, harsh decoctions or heavy pills are avoided. Instead, slow absorption via holding the pill in the mouth allows gradual penetration. Daily gains seem small, but monthly results accumulate. After taking 60-70 pills, the chest feels progressively looser.
The Sage forgets food in his diligence and eats carefully when dining. Observing the chapter "He did not dislike finely cut food," one sees great meticulousness. This is because the Sage's mind does not linger in one place, remaining present everywhere. Wang Anshi studied intensely, eating whatever was nearby without distinguishing taste. While studying, he already fell into the major flaw of "mind elsewhere, eating without tasting." Common people, having nothing else to focus on, critique food and wine; they are merely eaters, offending the Way even more than Anshi. Those skilled in learning the Dao and nurturing life seek no luxury in taste, eat without negligence, and allow the transformational Yuan Qi to function without fixed patterns. The isolated Zang (Spleen) irrigates the four directions; thus, the Spleen is the transformational Yuan Qi of the whole body. Qi generates substance; Yang generates Yin; thus, the Dantian is the transformational Yuan Qi of essence, fluid, and tissue. Taste belongs to Postnatal Essence; infant nursing belongs to Prenatal Essence. Extending this, maternal pregnancy is Prenatal; parental health during pregnancy is Prenatal; parental innate constitution is Prenatal. All Prenatal aspects belong to Ming (Destiny/Nature), while lifelong regulation belongs to Xing (Character/Disposition). Thus, health or illness is Destiny, but has elements of Disposition; the Junzi does not attribute it solely to Destiny. Fu organs are exterior, Zang organs interior. Fu disease may not affect Zang, but Zang disease always affects Fu. Fu diseases are easier to treat; Zang diseases are harder. Damage to Zang often stems from Seven Emotions; damage to Fu often stems from diet. The Sage warns in the Hexagram Sun (Decrease): "Check anger, curb desires." In Yi (Nourishment): "Be cautious with speech, moderate diet." Checking anger harmonizes Wood; curbing desires nourishes Water; cautioning speech calms Metal; moderating diet prevents Earth from overworking. With these four complete, Spirit and Mind are harmonized. The path of cultivating virtue includes nurturing life; speaking of life nurturing apart from virtue makes life cultivation impossible.
When awake, the Spleen grinds food; when sleeping, food tends to stagnate; this is the normal state of digestion. After extreme fatigue damages the Spleen, a short nap after meals may make one feel hungry due to accelerated digestion; this is a variant state, but one must eat little.
For nourishing foods, meat and bone are paramount; for dispersing and promoting movement, herbs and grasses come first.
Consuming the Qi of food requires shallow cooking (short duration). Consuming the Flavor requires medium cooking. Consuming the Substance requires deep cooking (long duration).
Gan Cao (Licorice Root) harmonizes other herbs because they originally lack harmony. If all herbs used are inherently pure and harmonious, what need is there for harmonization? It is like good friends gathering and inviting a neighborhood head to mediate; whom does he persuade, and what does he resolve? He merely hinders their joy. However, Acrid and Sweet disperse and are Yang; Gan Cao tonifies the Middle and aids dispersion, so it is indeed useful. Recent physicians use Gan Cao to harmonize all prescriptions, forgetting the herb's intrinsic power and mistakenly relying on its auxiliary role. One must examine this carefully.
Materia Medica states that sudden use of Cong Rong (Cistanche Deserticola) may provoke bowel movements. Miao Zhongchun used it with remarkable efficacy. However, his explanation remains unclear. Cong Rong is Salty, Warm, and moistening, descending naturally, entering the Kidney Meridian. Because the Bladder orifice is narrow and the Large Intestine orifice is wide, strong doses cause its moistening and descending force to bypass the Bladder, which cannot accept it immediately, and instead enter the Large Intestine. Thus, the medicinal force fails to reach the Bladder and diverts to the Large Intestine. It is not inherently a laxative. It is suitable for dry blood conditions. However, in cases of Kidney slipping/slippage, using it directs the medicine to the Kidney, which is a familiar pathway, directly increasing slippage/diarrhea, leaving constipation unchanged. This must be carefully observed.
Question: Why is Gu Wu Chong (Grain Worm) the only remedy for childhood pi accumulation? Answer: Bird and beast feces do not produce this worm. It arises from the decomposition of grains. Taking the qi generated from decomposition, cleansing it with water, and roasting it with fire allows it to eliminate what the Zang-Fu cannot digest. Grains are the five flavors of the Spleen; their original nature nourishes the Spleen, and after transformation, they assist the Spleen in resolving accumulations.
Chinese cabbage is dispersing and promoting, but its heart is toxic. Bamboo leaf, bamboo shavings, and bamboo sap all clear heat and resolve phlegm, yet bamboo shoots are toxic. Why the contradiction? Things possess unextended Qi; if harvested out of season, even after undergoing fire and water processing, borrowing human breath, they can still vent their energy. Thus, those with sores and swellings experience increased pain and itching upon eating them. If the body is balanced, Zang-Fu Qi can transform food Qi without harm. Materia Medica states: "Unripe fruits and melons are toxic," implying this meaning. It is not true toxicity, but depression/stagnation. Like a passionate person whose incoming momentum is blocked, feeling displeased; this is Heavenly depression. Wine's toxicity is Human-made depression. Human-caused depressions differ, but depression becoming poison is the same. People commonly say mutton is toxic. Mutton greatly tonifies, similar to Ginseng; where is the toxicity? Yet it aggravates sores and swellings dramatically. This is due to its great warmth and tonification, not toxicity. For example, early use of Bai Zhu (Atractylodes Macrocephala Rhizome) in carbuncles worsens swelling and pain similarly. Is Bai Zhu toxic?
Danxi said: "Excess Qi is Fire." This misleads people. How can Qi have excess? If there is excess, shouldn't all Fire syndromes be treated with Qi-suppressing and Qi-draining herbs? Relative to Blood, Qi excess implies Blood deficiency, not Qi excess. Thus, "Nourish Yin, and Fire extinguishes itself." Only benefit the deficient side, do not harm the sufficient side; the intent is clear. There are two types of Fire: Within Zang-Fu, free ascending and descending is Qi; rushing upward attacking is Fire. Within meridians and muscles, free flowing is Qi; stagnating in one place is Fire. Light cases cause pain and itching; heavy cases cause abscesses and swellings. Summarizing in two words: Qi reversal is Fire; Qi stagnation is Fire. One absolutely cannot equate "excess" with Fire. Reversal requires smoothing; stagnation requires unblocking.
Night sleep causes Qi to descend; day sleep causes Qi to ascend. At dusk, after extreme fatigue, eyes appear cloudy with redness. A night of quiet sleep restores clarity by morning; this verifies Qi descending. During the day, when tired, sit quietly for a moment or walk/play to resolve sleepiness. If one falls into deep sleep, upon waking, the whites of the eyes will be red; this verifies Qi ascending due to daytime sleep. Daytime should open with Yang; closing against this timing harms longevity, just as nighttime should close with Yin, but shouting and drinking excessively harm the source of life. Ancients said: "Rise early, sleep late, work by day, rest by night" is Heaven's mandate and Human discipline. I advise rising early throughout my life, not staying up late at night.
After drinking, lie on the left side; after eating, lie on the right side, allowing the Large Intestine and Bladder to follow their natural convenience.
Ascending (Sheng) and Reversing (Ni) are different. Liver and Kidney, being lower, should Ascend; Heart and Lung, being upper, should Descend. When Water and Fire intersect, there is no disease. Liver is Wind-Wood; Wood grows by ascending, wind rises by ascending; how can this be disease? Excessive ascent causes bitter taste and dizziness; this is Reversal. Kidney Qi reversing causes salty taste in the mouth; this is also Reversal. This is not Water ascending. Therefore, what is below should Ascend, not Reverse; what is above should Descend, not Sink.