小便白则无火，是黄赤乃有火也，黄柏、知母主之。然有实火虚火之分。如天
热多汗，或阴分枯涸，则小便短少，短少则必黄，此为虚火，不得专用寒凉。
大小便易位而出也，（粪出前窍，尿出后窍。）乃藏气乖乱所致。或因醉饱，或因大怒，
气乱于中，肠胃失职，不循输化之常道故也。法当宣吐以开提其气，（如走错路者，仍令
回至原处，则不再误也。）使阑门清利，得复司泌别之职，则愈矣。吐后宜
五苓散（见伤湿）、木
香调气散（见中气）各一钱，加阿胶末一钱，汤调服。或研黄连阿胶丸为末，加木香
少许，汤送下。此皆除湿热之剂。盖气乱由于郁，（不郁则顺道而行，何乱之有？惟郁极暴伸，
势必肆行横决，不循常道。）气郁则为湿热也。嗜酒者血必瘀，湿热所伤也，四物（见血）加海金
砂、木香、槟榔、木通、桃仁。姜宜人二便俱从前阴出，以为交肠，用五苓。喻嘉
言曰∶非也。交肠乃暴病，骤然而气乱于中。此证乃久病，以渐而血枯于内，先由
脾不摄血，下行有若崩漏，胞门子户之血渐亡，转吸大肠之血亦尽，又转吸胃中之
血亦尽，下脱之血始无源而止。血尽则气孤而无偶，为拳为块，奔迫散乱，水谷舍
故趋新，水道辟为谷道，江汉两渠，并归一路，与交肠易位而出不同，安可用五
苓再劫其阴。其说甚辨，录之。夏子益奇疾方，治妇人因产病交肠，用旧 头，
烧灰酒服，仍间服五苓散分利之。如无 头，旧纱帽可代，以受头气日久，取阳气
上冲之义，（即用吐升提意，故又治血崩。）取漆能行败血也。
小便颜色发白说明体内没有火邪，因此小便黄赤是由于有火邪所致，治疗应以黄柏、知母为主。然而，火邪分为实火和虚火两种情况。例如天气炎热导致出汗多，或者阴液枯竭，都会使小便短少；小便一旦短少必然呈现黄色，这属于虚火，不能专门使用寒凉药物进行治疗。
大小便排泄位置互换（粪便从前阴排出，尿液从后阴排出），这是由于脏腑之气紊乱造成的。可能是因为醉酒饱食，或者大怒，导致气机在体内混乱，肠胃失去正常职能，不遵循正常的输布转化规律。治疗方法应当采用催吐法来升提气机（就像走错路的人，让他回到原处，就不会再犯错了），使得阑门功能清利，恢复其分别清浊的职责，病就能痊愈。呕吐之后适宜服用五苓散（见伤湿章节）、木香调气散（见中气章节）各一钱，加入阿胶末一钱，用汤剂调服。或者将黄连阿胶丸研成粉末，加入少许木香，用汤剂送服。这些都是清除湿热的方法。因为气机紊乱源于郁结（如果不郁结就会顺着正道运行，怎么会乱呢？只有郁结到极点突然伸展，势必肆意横行决裂，不遵循常规道路），气机郁结就会产生湿热。嗜酒的人血液必然瘀滞，这是被湿热所损伤的表现，可用四物汤（见血证章节）加海金沙、木香、槟榔、木通、桃仁。姜宜人的二便都从前阴排出，误认为是交肠病，使用了五苓散。喻嘉言说：不对。交肠病是突发疾病，气机骤然在体内紊乱。此证却是久病，逐渐导致体内血液枯竭，起初由脾脏不能统摄血液，下行出血如同崩漏，胞宫之血逐渐流失，进而转吸大肠之血也耗尽，又转吸胃中之血也耗尽，下脱的血液最终因无源而停止。血液耗尽则气孤立无偶，形成拳状或块状物，奔迫散乱，水谷舍弃旧道趋向新道，水道开辟为谷道，长江汉水两条渠道合并归为一处，这与交肠病大小便易位而出不同，怎么还能用五苓散再次劫夺阴液呢？他的说法非常详尽，记录下来。夏子益《奇疾方》中，治疗妇人因产后患交肠病，使用旧人头骨烧成灰，用酒送服，同时间歇服用五苓散分利湿气。如果没有头骨，旧纱帽可以代替，因为它受头部气息影响日久，取阳气上冲之意（即运用吐法升提的意思，所以也能治疗血崩），利用漆能行散败血的特性。
White urine indicates the absence of Fire; therefore, yellow or reddish urine is caused by the presence of Fire, and should be treated primarily with Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma). However, there is a distinction between Excess Fire and Deficiency Fire. For instance, when the weather is hot and sweating is profuse, or when the Yin aspect is dry and depleted, urine volume becomes scanty; scanty urine must appear yellow. This constitutes Deficiency Fire, and one must not exclusively use cold-natured herbs to clear heat.
The interchange of position for feces and urine (feces exiting from the anterior orifice, urine from the posterior orifice) is caused by the disorder of Zang-Fu Qi. It may result from drunkenness and overeating, or from extreme anger, causing Qi chaos in the middle Jiao. The intestines and stomach lose their proper functions and fail to follow the normal pathways of transportation and transformation. The treatment method should employ emesis to raise and lift the Qi (similar to guiding someone who has taken a wrong path back to the original route so they do not err again), thereby clearing and benefiting the Lanmen (the partition between small and large intestines), allowing it to resume its function of separating the clear from the turbid, leading to recovery. After vomiting, it is appropriate to take Wuling San (see Shangshi chapter) and Muxiang Tiaoqi San (see Zhongqi chapter), each one qian, mixed with one qian of Ejiao powder, and taken with decoction. Alternatively, grind Huanglian Ejiao Wan into powder, add a small amount of Muxiang, and swallow with decoction. These are all formulas that remove damp-heat. Qi disorder stems from stagnation (if there were no stagnation, Qi would flow along the correct path; how could it be chaotic? Only when stagnation reaches its peak and suddenly extends does it inevitably act recklessly and break through boundaries, failing to follow the regular path). Qi stagnation generates damp-heat. Those who consume alcohol inevitably have blood stasis, which is damage caused by damp-heat. One may use Siwu Tang (see Xuezheng chapter) plus Haijinsha (Lygodii Spora), Muxiang (Aucklandiae Radix), Binglang (Arecae Semen), Mutong (Akebiae Caulis), and Taoren (Persicae Semen). Jiang Yiren’s case involved both feces and urine exiting from the anterior orifice, which was mistaken for Jiaochang disease, and Wuling San was used. Yu Jiayan stated: Incorrect. Jiaochang is an acute disease where Qi suddenly becomes chaotic in the middle. This condition, however, is a chronic illness where blood gradually depletes internally. Initially, the Spleen fails to control the blood, leading to downward bleeding resembling metrorrhagia. Blood from the Baomen Zihu (uterus) gradually escapes, then blood from the Large Intestine is absorbed until exhausted, followed by blood from the Stomach until exhausted. The downward loss of blood eventually stops due to lack of source. When blood is exhausted, Qi stands alone without a companion, forming fist-like or lump-like masses, rushing and scattering chaotically. Water and grain abandon the old path and seek the new; the water pathway opens as the grain pathway, merging two channels like the Yangtze and Han rivers into one. This differs from Jiaochang where feces and urine exit via swapped positions. How can Wuling San be used again to further rob the Yin? His argument is very detailed and is recorded here. Xia Zi Yi’s *Qiji Fang* treats women suffering from Jiaochang due to postpartum conditions using the skull of a deceased person, burned to ash and taken with wine, while intermittently administering Wuling San to separate and drain dampness. If a skull is unavailable, an old gauze cap can serve as a substitute, as it has been influenced by head Qi for a long time, invoking the meaning of Yang Qi ascending (utilizing the lifting intent of emesis, thus also treating metrorrhagia), and utilizing the property of lacquer to move stagnant blood.