昔人论治疗，每以实实虚虚为戒。诚能察此，即可下不可下之理，岂不较然，大抵可下
之法，当以里实为先，谓如伤寒之病，其满三日者，下之而愈，为病在里故也。又大法秋宜
下，亦人气在里也。故经曰中满者泻之于内，又曰实则泻之，坚者削之，留者攻之，不知审
此，是益其有余者也，且下之法多矣。有以汤液荡涤者，有以丸。药者，近世又有蜡和剂者
，皆随其缓急浅深而导利之尔，诸病之中，若水病之人，百脉俱实，脚弱之疾，气不欲上，
是二者，尤宜于利下。不可不知也。
渍浴法。所以宣通形表，散发邪气，盖邪之伤人，初在肌表，当以汗解，若人肌肉坚浓
，腠理致密，有难取汗者，则服药不能外发，须借汤浴，疏其汗孔，宣导外邪，乃可以汗，
内经所谓其有邪者，渍形以为汗是也，有因大饮中酒，恐毒瓦斯内攻于脏者，有服五石发动气
攻于阳者，若此之类，皆以浴法治之，乃欲使邪毒外泄故也。
上古移精变气，祝由而已。盖其俗淳，其性朴，其病微，至诚不二，推病由而祝之，以
通神明，故精可移而气可变也，其或舍信悫为疑惑，指祝由为无益之术，而精气不纯。邪毒
深蓄，虽有祝由，不能已者，非古今异术，人心异也。善医者察病浅深，虽不概以此治。至
于病有鬼神之注忤。虫兽之螫毒，必归于祝由。是以，周官疡医，掌众疡祝药 杀之齐，必
先之以祝，盖医之用祝尚矣，疡尤宜焉，大抵意使神受，以正驱邪，则一也。
古人论述治疗方法，常常以“实证实治、虚证虚治”（即对实证用泻法导致其实更实，对虚证用补法导致其虚更虚）作为警戒。如果能洞察这一点，就能明白哪些情况可以使用下法，道理难道不明显吗？大抵而言，使用下法的原则，应当以里实证为首要考虑。例如伤寒病（外感热病），病程满三天的，通过下法治疗而痊愈，这是因为病邪在里的缘故。又根据一般法则，秋季适宜使用下法，这也是因为此时人气（人体正气）在里的缘故。所以《内经》说：“中焦胀满的，从内部泻除”，又说：“实证用泻法，坚硬的病邪要削减它，停留的病邪要攻逐它”。如果不仔细审察这些原则，就是增加患者有余的病邪了。况且下法有很多种：有用汤剂荡涤肠胃的，有用丸药的，近代又有用蜡调和制成的药剂，这些都是根据病情的缓急、病位的浅深来引导排泄罢了。在各种疾病中，如果是水肿病患者，全身血脉都充实；或者是脚弱无力之疾，气机不向上运行，这两种情况，尤其适宜采用利下之法。这是不可不知道的。
渍浴法。是用来宣通体表，散发邪气的。大概邪气伤人，起初在肌表，应当通过发汗来解除。如果一个人肌肉坚实浓厚，腠理致密，难以取汗，那么服药不能使邪气从外部发散，必须借助药汤沐浴，疏通汗孔，宣导外邪，这样才能出汗。这正是《内经》所说的“有邪气的，浸泡形体以取汗”。还有因为大量饮酒，担心酒毒内攻脏腑的；或者服用五石散后，药气发动上攻阳分的，像这类情况，都用浴法治疗，这是为了使邪毒从外部泄出。
上古时代，人们通过移精变气，仅用祝由术（古代一种通过祝说病由来治病的方法）就可以了。因为那时风俗淳朴，人性质朴，疾病轻微，病人诚心不二，推究病因并加以祝告，以沟通神明，所以精气可以转移，气机可以改变。如果有人舍弃诚信而转为疑惑，认为祝由是无益之术，导致精气不纯，邪毒深蓄，即使有祝由术也不能治愈，这并不是古今医术不同，而是人心不同。善于行医的人观察疾病的深浅，虽然不全部用这种方法治疗，但对于那些被鬼神冲撞、虫兽咬伤中毒的疾病，必然归结于祝由术。因此，《周礼》中的疡医，掌管各种疮疡及用药杀毒的方剂，必定先进行祝由。可见医生使用祝由术由来已久了，对于疮疡尤其适宜。大抵都是意念使神受用，以正气驱除邪气，道理是一样的。
Ancient scholars discussing treatment methods often warned against "reinforcing the excess and depleting the deficiency" (i.e., using purgative methods for excess patterns leading to further excess, or tonifying methods for deficiency patterns leading to further deficiency). If one can discern this principle, it becomes clear which conditions are suitable for purgation. Generally speaking, the application of purgative methods should prioritize interior excess patterns. For instance, in Taiyang disease (a syndrome caused by pathogenic factors affecting the Taiyang meridian), if the illness has persisted for three days, purgation leads to recovery because the pathogen is located in the interior. Furthermore, according to general principles, autumn is a season suitable for purgation, as human qi resides in the interior during this time. Thus, the Classics state: "For fullness in the center, drain from within," and also: "Excess patterns are treated with draining methods; hardened pathogens are reduced; lingering pathogens are attacked." Failure to carefully examine these principles results in increasing the patient's excess pathogenic factors. Moreover, there are various purgative methods: some use decoctions to cleanse the bowels, some use pills, and in recent times, wax-based preparations have been used. These all guide elimination according to the urgency of the condition and the depth of the pathology. Among various diseases, patients with edema (water swelling) exhibit fullness in all meridians, and those suffering from weakness of the legs with stagnant qi failing to ascend particularly benefit from draining and purging methods. This is essential knowledge.
The method of soaking and bathing serves to circulate and unblock the body surface and disperse pathogenic factors. When pathogens initially attack the body, they reside in the muscle and skin layers, where they should be resolved through sweating. However, if an individual has thick, firm muscles and dense interstices (pores and tissue spaces), making sweating difficult, oral medications may fail to expel pathogens externally. In such cases, herbal baths are necessary to open the sweat pores and guide external pathogens out, thereby inducing sweating. This corresponds to the statement in the *Neijing* (Inner Canon): "For those with pathogens, soak the body to induce sweating." Additionally, for those who have consumed excessive alcohol and fear internal attack of toxic vapors on the zang organs, or those whose Qi attacks the Yang aspect due to the activation of Five Minerals Powder (Wushi San), such conditions are also treated with bathing methods to facilitate the external excretion of pathogens and toxins.
In ancient times, people simply used Zhuyou therapy (a therapeutic method involving incantations to explain the cause of illness) to shift Jing (essence) and alter Qi. Because customs were simple and nature was unadulterated, illnesses were mild. With sincere and undivided faith, practitioners would analyze the cause of the illness and offer prayers to communicate with the divine, allowing essence to shift and Qi to transform. However, if one abandons sincerity for doubt, regarding Zhuyou as useless, the Jing and Qi become impure, and pathogens accumulate deeply. In such cases, even Zhuyou cannot cure the disease. This is not because ancient and modern techniques differ, but because human minds differ. Skilled physicians assess the depth of the disease; while they do not rely solely on this method, for illnesses attributed to spiritual interference or venomous bites from insects and beasts, Zhuyou is indispensable. Therefore, in the *Rites of Zhou*, surgeons (Yang Yi) responsible for treating sores and applying medicinal pastes to kill pathogens always began with Zhuyou. The use of Zhuyou by physicians is thus ancient, especially suitable for sores. Fundamentally, it relies on intention influencing the spirit to use righteous Qi to drive away pathogens, a principle that remains consistent.