噎病亦有五种气噎忧噎食噎劳噎思噎噎者乃噎塞不通心胸不利饮食不下也各随其证而治
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广五行记治噎疾永徽中绛州有僧病噎数年临死遗言令破喉视之得一物似鱼而有两头遍体
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肉鳞致钵中跳跃不止以诸味投钵中须臾悉化为水时寺中方刈蓝作靛试取少靛致钵中此虫绕钵
畏避须臾化为水世人以靛治噎疾(良方)
舂杵头细糠治卒噎陶隐居云食卒噎不下刮取含之即去亦是舂捣义尔天下事理多有相影响
如此也日华子云平治噎煎汤呷(本草)
华佗行道见一人病噎嗜食而不得下家人车载欲往就医佗闻其呻吟驻车往视语之曰向来道
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卖饼家蒜齑大酢从取三升饮之病自当瘥即如佗言立吐蛇一条悬之车边欲造佗佗尚未还佗家小
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戏门前迎见自相谓曰客车边有物必是逢我公也疾者前入见佗壁北悬此蛇辈以十数(御览)
吴廷绍为太医令烈祖因食饴喉中噎国医皆莫能愈廷绍尚未知名独谓当进楮实汤一服疾失
去群医默识之他日取用皆不验或扣之答曰噎因甘起故以楮实汤治之(南唐书)
百病生于气怒则气上喜则气缓悲则气消恐则气下寒则气收炅则气泄惊则气乱劳则气耗思
则气结九气不同何病之生
噎病也有五种：气噎、忧噎、食噎、劳噎、思噎。所谓“噎”，是指咽喉阻塞不通，心胸不畅，饮食无法下咽。应当根据各自的症状进行辨证治疗。
《广五行记》记载：永徽年间，绛州有一位僧人患噎疾多年，临终前留下遗言，让人剖开他的喉咙查看。结果发现一个物体，形状像鱼却有两个头，全身都是肉鳞。把它放入钵中，它不停地跳跃。人们用各种食物投喂到钵中，片刻之间都化为了水。当时寺中正在收割蓼蓝制作靛青，试着取少量靛青放入钵中，这只虫子在钵边畏缩躲避，片刻也化为了水。世人因此用靛青来治疗噎疾。（出自《良方》）
用舂米杵头的细糠治疗突发的噎证。陶隐居说：遇到突然噎食不下时，刮取少许含在口中，异物即可去除。这也符合“舂捣”的原理。天下的事理往往多有相互感应如此。日华子说：平治噎证，煎汤饮用。（出自《本草》）
华佗在路上行走，看见一个人患有噎病，想吃东西却无法咽下。家人用车载着他打算去就医。华佗听到病人的呻吟声，停车前去探望，对他说：“刚才路旁有个卖饼的人，那里有蒜泥和醋，你去取三升喝下去，病自然会好。”病人照做后，立刻吐出一条蛇，挂在车边。病人想去拜见华佗，但华佗尚未回家。华佗家的小儿在门前玩耍，迎面看见病人，互相说道：“客车边挂着的东西，必定是遇到了我们的公祖（指华佗）。”病人进去拜见华佗，看到华佗家北面的墙壁上悬挂着十几条这样的蛇。（出自《太平御览》）
吴廷绍担任太医令时，烈祖因为吃了麦芽糖导致喉中噎塞，国医们都无法治愈。当时吴廷绍还不出名，唯独他认为应当服用楮实汤，服一次后疾病消除。其他医生默默记下此事。后来尝试使用其他方法都不见效。有人询问原因，他回答说：“噎证是因为甘甜之物引起的，所以用楮实汤治疗。”（出自《南唐书》）
百病皆由气产生。怒则气上逆，喜则气舒缓，悲则气消耗，恐则气下沉，寒则气收敛，热则气外泄，惊则气紊乱，劳则气耗损，思则气结滞。九种气的变化不同，由此产生的病症也不同。
天地的数起于上而终于下。一年的一半之前，天气主导；一年的一半之后，地气主导。上下交互，气交之处为主宰。一年的周期便结束了。
邪气盛实则为实证，精气亏损则为虚证。气虚表现为肺虚，气逆表现为足部寒冷。如果在非其当令的季节发病则生，在其当令的季节发病则死。其余脏腑的情况也都与此类似。
Yi disease also has five types: Qi Yi (Qi-type dysphagia), You Yi (Worry-type dysphagia), Shi Yi (Food-type dysphagia), Lao Yi (Fatigue-type dysphagia), and Si Yi (Pensive-type dysphagia). "Yi" refers to obstruction in the throat, discomfort in the chest and heart, and the inability to swallow food. Treatment should be based on the specific symptoms of each type.
Guang Wuxing Ji records: During the Yonghui era, a monk in Jiangzhou suffered from Yi disease for several years. On his deathbed, he left instructions to have his throat cut open for examination. A creature was found resembling a fish but with two heads, its entire body covered in fleshy scales. When placed in a bowl, it jumped incessantly. Various foods thrown into the bowl dissolved into water within moments. At that time, the temple was harvesting knotweed to make indigo dye. A small amount of this dye was tested in the bowl; the creature shrank back in fear around the rim of the bowl and also dissolved into water within moments. People subsequently used indigo dye to treat Yi disease (from Liang Fang).
Using fine bran from the head of a pestle to treat sudden dysphagia. Tao Hongjing stated: In cases of sudden food impaction where swallowing is impossible, scraping a small amount and holding it in the mouth will expel the obstruction. This aligns with the principle of pounding/grinding. The principles of things in the world often influence each other in such ways. Ri Huazi stated: To treat dysphagia generally, decoct and sip the liquid (from Bencao).
Hua Tuo was walking on the road when he saw a person suffering from Yi disease who wanted to eat but could not swallow. His family loaded him onto a cart to seek medical treatment. Hearing the patient's groans, Hua Tuo stopped his carriage, approached, and said to him, "There is a pancake vendor by the road ahead. Take three sheng of garlic paste and vinegar, drink it, and your illness will heal." Following Hua Tuo's advice, the patient immediately vomited up a snake, which he hung by his carriage. The patient wished to visit Hua Tuo, but Hua Tuo had not yet returned home. Hua Tuo's child was playing at the gate and saw the patient approaching. The child said to others, "The object hanging by the carriage must mean we have met our Master." Upon entering and seeing Hua Tuo, the patient noticed dozens of similar snakes hanging on the north wall of Hua Tuo's house (from Taiping Yulan).
When Wu Tingshao served as the Director of the Imperial Medical Bureau, Emperor Liezu suffered from throat obstruction after eating maltose syrup. None of the imperial physicians could cure him. Wu Tingshao, then unknown, alone asserted that Chushu Tang (Breadfruit Decoction) should be administered. After one dose, the disease disappeared. The other doctors memorized this silently. Later, they tried other methods without success. When asked why, he replied, "Dysphagia arises from sweet substances; therefore, I treated it with Chushu Tang" (from Nan Tang Shu).
All diseases arise from Qi. Anger causes Qi to rise upward; joy causes Qi to slacken; grief causes Qi to dissipate; fear causes Qi to sink downward; cold causes Qi to contract; heat causes Qi to escape outward; shock causes Qi to become chaotic; labor causes Qi to be depleted; and contemplation causes Qi to knot. The nine types of Qi differ, leading to different pathological manifestations.
The numbers of Heaven and Earth begin above and end below. For the first half of the year, Heavenly Qi dominates; for the second half, Earthly Qi dominates. They interact, and the intersection of Qi serves as the master. Thus, the annual cycle completes.
Excess of pathogenic Qi constitutes an Excess syndrome; depletion of essential Qi constitutes a Deficiency syndrome. Qi deficiency manifests as Lung deficiency; Qi rebellion manifests as cold feet. If the disease occurs out of season, there is hope for survival; if it occurs during the corresponding season, death ensues. The same logic applies to the other Zang-Fu organs.