山气多男泽气多女水气多喑风气多聋木气多伛石气多力险气多瘿暑气多残云气多寿谷气
多
痹丘气多 衍气多仁陵气多贪脑神曰觉元发神曰玄华目神曰虚盐鼻神曰冲龙舌神曰始梁(琐
碎录)
凡古今病名率多不同缓急寻检常致疑阻若不判别何以示众且如世人呼阴毒伤寒最为剧病
实阴
易之候命一疾而涉三病以此为治岂不甚远而殊不知阴毒少阴阴易自是三候为治全别古有方症
其说甚明今乃混淆害人最急又如肠风脏毒咳逆慢惊遍稽方论无此名称深穷其状肠风乃肠痔下
血
脏毒乃痢之蛊毒咳逆者哕逆之名慢惊者阴痫之病若不知古知今何以为人司命加以古人经方言
多雅奥以痢为滞下以 为香港脚以淋为癃以实为秘以天行为伤寒以白虎为历节以膈气为膏肓以
喘嗽为咳逆以强直为痉以不语为喑以缓纵为痱以怔忪为悸以痰为饮以黄为瘅诸如此类可不讨
论而况病有数候相类二病同名者哉宜其视伤寒中风热病温疫通曰伤寒肤胀鼓胀肠覃石瘕率为
水气疗中风专用乎痰药指带下或以为劳疾伏梁不辩乎风根中风不分乎时疾此今天下医者之公
患也是以别白而言之(鸡峰方)
四时之中有寒暑燥湿风气相搏喜变诸疾须预察之稍失防闲则并能中人又有时行疫疠瘴疟
等疾
递相传染者而人之五脏有大小高下坚脆端正偏倾六腑亦有长短薄浓缓急禀赋不同各如其面目
有疾恙至少者终身长抱一疾者其饮食五味禽鱼虫菜果实之属性有偏嗜者金石草木血肉苦辛之
药素有服饵者又有贵者后贱富者乍贫有常贵常富者有暴富暴贵者有暴苦暴乐者有始乐终苦者
有离绝蕴结忧恐喜怒者故常富者恶劳骄惰者情消多事则神劳多语则气诤多笑则腑伤多恐则志
慑多乐则意逸多喜则错忘多怒则百脉不定多恶则憔悴无欢多好则昏迷不定此又非外邪所中而
得之于内者也良工必精审察其由先知病者脏腑经络受病之所由又别外感内生之所致则可举万
全矣
山地的风气多导致男性增多，沼泽的风气多导致女性增多，水湿之气多导致失音，风邪多导致耳聋，林木之气多导致驼背，岩石之气多导致力气大，险峻之气多导致瘿瘤（颈部肿块），暑热之气多导致伤残，云雾之气多导致长寿，山谷之气多导致痹证，丘陵之气多导致浮肿，平原之气多导致仁爱，山陵之气多导致贪婪。（出自《琐碎录》）
人的元神中，脑的神明称为“觉”，元气发动的神明称为“玄华”，眼睛的神明称为“虚盐”，鼻子的神明称为“冲龙”，舌头的神明称为“始梁”。（出自《琐碎录》）
自古以来，疾病的名称大多不同。如果急于查找检验，常常会导致疑惑和阻碍。如果不加以辨别，如何向众人展示？况且世人称呼“阴毒伤寒”为最严重的疾病，这实际上是《易经》中提到的“阴易”病候。用一个病名却涉及三种疾病，以此来治疗，岂不是相差甚远？却不知道阴毒、少阴病、阴易这三者是完全不同的病候，治疗方法截然不同。古代有方剂和症状的记载，说法非常明确，现在却混淆不清，害人最深。又比如“肠风”、“脏毒”、“咳逆”、“慢惊”，广泛查阅方论，都没有这些名称。深入探究其症状，“肠风”实际上是肠痔下血；“脏毒”实际上是痢疾中的蛊毒；“咳逆”是哕逆（呃逆）的名称；“慢惊”是阴痫（小儿慢性惊风）的病证。如果不知道古代而只知现代，怎么能成为掌管人生命的医生呢？加上古人的经典方言大多高雅深奥，例如把痢疾称为“滞下”，把脚气病称为“香港脚”，把淋证称为“癃闭”，把实证便秘称为“秘结”，把天行疫病称为“伤寒”，把历节病称为“白虎历节”，把膈气病称为“膏肓”，把喘嗽称为“咳逆”，把强直称为“痉病”，把不能说话称为“喑”，把弛缓无力称为“痱”，把心慌称为“悸”，把痰称为“饮”，把黄疸称为“瘅”。诸如此类，怎能不加以讨论？何况病情有多种相似的情况，两种疾病同名的情形呢？因此，人们往往将伤寒、中风、热病、温疫统称为伤寒；将肤胀、鼓胀、肠覃、石瘕都归为水气病；治疗中风专门使用化痰药；指认带下病或认为是劳损性疾病；不辨别伏梁病的病因；不分清风邪引起的中风与时行疫病。这是当今天下医者的共同弊病。因此，我特意加以辨别并说明。（出自《鸡峰方》）
四季之中，寒、暑、燥、湿、风五种气候相互搏结，容易引发各种疾病，必须预先观察防范。稍有疏忽，就能侵袭人体。又有像时行疫病、瘴疟等疾病，互相传染。而人的五脏有大小、高低、坚脆、端正、偏倾的不同，六腑也有长短、厚薄、缓急的差异，禀赋各不相同，就像人的面貌一样。有的人一生只患一种小病，有的人终身长期抱持一种疾病。这是因为他们对饮食五味、禽鱼虫菜、果实的属性有偏嗜；或者长期服用金石草木血肉等苦辛性质的药物。又有身份由贵变贱、由富变贫的人，有始终富贵的人，有突然富贵或突然显贵的人，有突然受苦或突然享乐的人，有开始快乐最终痛苦的人，有离别断绝、郁结忧恐喜怒情绪的人。所以，经常富贵的人厌恶劳动，骄傲懒惰的人情志消沉，事务繁多则精神劳累，言语过多则气机争乱，大笑则损伤脏腑，多恐惧则意志怯懦，多快乐则意念逸散，多喜悦则容易遗忘，多愤怒则百脉不定，多厌恶则面容憔悴无欢，多嗜好则神志昏迷不定。这些又不是外邪所中，而是从内部获得的。高明的工匠（医生）必定精心审察其原因，先知道病人的脏腑经络受病的由来，再区分是外感还是内生所致，这样就可以万无一失了。
The wind qi of mountainous areas tends to produce more males; the damp qi of marshes tends to produce more females; water-dampness qi tends to cause aphonia (loss of voice); wind pathogen tends to cause deafness; wood/forest qi tends to cause kyphosis (hunchback); stone/rock qi tends to confer strength; dangerous/rugged qi tends to cause goiter (neck swelling); summer-heat qi tends to cause disability; cloud/mist qi tends to confer longevity; valley qi tends to cause Bi syndrome (obstruction syndrome); hill qi tends to cause edema; plain qi tends to foster benevolence; mound qi tends to foster greed. The spirit of the brain is called "Jue"; the spirit of the origin of Yuan Qi is called "Xuanhua"; the spirit of the eyes is called "Xuyan"; the spirit of the nose is called "Chonglong"; the spirit of the tongue is called "Shiliang". (From *Suosui Lu*)
Since ancient times, disease names have largely differed. If one searches hastily for verification, it often leads to doubt and obstruction. Without differentiation, how can one guide the public? Moreover, people commonly refer to "Yin Du Shang Han" (Yin Toxin Cold Damage) as the most severe illness. In reality, this is a manifestation of the "Yin Yi" condition mentioned in the *I Ching*. Using one disease name while involving three distinct conditions makes treatment vastly inaccurate. One must not realize that Yin Du, Shaoyin disease, and Yin Yi are three completely different pathological states with entirely different treatments. Ancient records of formulas and symptoms were very clear, but modern confusion harms people deeply. For instance, terms like "Chang Feng" (Intestinal Wind), "Zang Du" (Visceral Toxin), "Ke Ni" (Cough Reversal), and "Man Jing" (Slow Convulsion) do not appear in extensive formula treatises. Upon deep investigation: "Chang Feng" refers to bleeding from intestinal hemorrhoids; "Zang Du" refers to gu-toxin dysentery; "Ke Ni" is another name for "Yue Ni" (hiccup/rebellious qi); "Man Jing" refers to Yin Xian (chronic infantile convulsion). If one ignores ancient knowledge while only knowing the present, how can one serve as a guardian of life? Furthermore, classical terminology is often elegant and obscure. For example, dysentery is called "Zhi Xia" (stagnant downward flow); foot disease is called "Xianggang Jiao" (Hong Kong Foot); Lin syndrome is called "Long Bi" (difficulty urinating); excess-type constipation is called "Mi Jie"; epidemic diseases are called "Shang Han"; Li Jie syndrome is called "Bai Hu Li Jie" (White Tiger Joint Pain); Ge Qi is called "Gao Huang"; wheezing and cough are called "Ke Ni"; rigidity is called "Jing" (spasm); muteness is called "Yin"; flaccidity is called "Fei"; palpitations are called "Ji"; phlegm is distinguished from fluid retention ("Yin"); jaundice is called "Dan". Such examples abound and require discussion. Moreover, when multiple symptoms resemble each other or two diseases share a name, confusion arises. Consequently, people often categorize Shang Han, Zhong Feng, Re Bing, and Wen Yi all under "Shang Han"; they attribute skin distension, drum-like distension, Chang Tan, and Shi Xia all to water-dampness; they treat Zhong Feng exclusively with phlegm-resolving herbs; they misidentify Dai Xia (leukorrhea) as Lao Ji (consumptive disease); they fail to distinguish the root of Fu Liang (abdominal mass); and they fail to differentiate between wind-induced Zhong Feng and epidemic diseases. This is a common malpractice among physicians today. Therefore, I clarify these distinctions. (From *Jifeng Fang*)
In the four seasons, cold, heat, dryness, dampness, and wind interact, easily causing various diseases; thus, preventive observation is necessary. A slight lapse in prevention allows them to invade the human body. Additionally, epidemic diseases and malarial fevers spread contagiously. Human Zang organs vary in size, height, depth, firmness, correctness, and inclination; Fu organs vary in length, thickness, and tension. Innate constitutions differ as much as facial features. Some suffer from minor ailments throughout life; others cling to a single chronic disease. This may be due to dietary preferences for specific flavors, animals, insects, vegetables, or fruits; or long-term ingestion of minerals, plants, animal products, or bitter/pungent medicines. There are those who transition from nobility to poverty, from wealth to destitution; those who remain consistently wealthy/noble; those who suddenly gain wealth/status; those who experience sudden suffering or joy; those who start happy but end in sorrow; and those who endure separation, depression, fear, anger, or delight. Thus, the constantly wealthy dislike labor; the proud and lazy lack vitality; excessive affairs exhaust Shen (Spirit); excessive speech disrupts Qi; excessive laughter damages Fu organs; excessive fear intimidates Zhi (Will); excessive joy scatters Yi (Intent); excessive happiness causes forgetfulness; excessive anger destabilizes the collaterals; excessive aversion leads to haggardness and sorrow; excessive indulgence causes confusion and instability. These are not caused by external pathogens but arise internally. Excellent physicians must carefully investigate the etiology, first identifying where the Zang-Fu and meridians are affected, and then distinguishing between external contraction and internal generation. Only then can treatment be infallible.