张洁古曰∶崩者，倏然暴下也；漏者，淋漓不断也。将息失宜，劳役过度，喜怒不常，
大伤于肝，肝为血府，伤则不藏血，而为崩中漏下。或悲思忧恐太甚，阳气内动，真阴虚，不能镇守包络相火，
故血走而崩，宜养血安神为主。或因脾胃气虚下陷，肾与相火相合，湿热下迫而致，宜调脾养血为主。或大小
新产，遽触房事，皆作崩漏。或经水未绝，欲炽而伤血海，亦致崩漏，皆宜养血镇守为上。
李东垣曰∶女子漏下恶血，或暴崩不止，多下水浆之物。皆由饮食不节，或劳伤形体，或心气不足，致令心
火乘脾，脾土受邪。夫脾土滋荣周身者也，心生血，血主脉，二者受邪，病皆在脉。脉，血之府也。心，脉之
神也。心不主令，包络代之。心系者，包络命门之脉也，主月事生孕。因脾胃虚，而心包乘之，故漏下血水不
止，当除湿去热，用升阳除湿汤。此药乃从权衡之法，以风药胜湿，为胃气下陷而迫于下，以救其血之暴崩
也。若病愈，经血恶物已尽，主病虽除，后必须以黄 、人参、甘草、当归之类，数服以补之。若经血恶物
下之不绝，尤宜救根本，当益脾胃，退心火之亢甚，是治其根蒂也。
虞天民曰∶妇人崩漏不止，先因心火亢甚，于是血脉泛溢，以致肝实而不纳血，出纳之道遂废。经曰，子
能令母实，是肝肾之相火，挟心火之势，从而相煽，所以月水错经妄行无时而泛溢也。若不早治，渐而崩中，
甚则为血枯发热劳极证，不可治矣。
慎斋按∶以上八条，序崩漏之属火热为病也。血崩漏下，《内经》、《运气》均主于火，然火亦有虚实之
分。唯子和、学士、海藏三家，则以阳邪有余立论，故有不可作寒冷治法之说。至洁古、东垣，虽言包络相火，
心火乘脾，而曰真阴虚、曰脾胃虚，则又不可纯以火热为治矣。玄台、天民亦从张、李，以
发明其未尽。临是证者，毋竟从火治，必兼洁古、东垣之论，为不易也。
张洁古说：崩证，是指血液突然大量涌出；漏证，是指血液淋漓不断。如果调养不当，过度劳累，喜怒无常，会严重损伤肝脏。肝是藏血的脏器（血府），受损后就不能正常藏血，从而导致崩中和漏下。或者因为悲伤、思虑、忧愁、恐惧太过，导致阳气在内扰动，真阴亏虚，不能镇守心包络的相火，所以血液妄行而发为崩证，治疗应以养血安神为主。或者因为脾胃气虚下陷，肾与相火相结合，湿热下迫而导致，治疗应以调理脾胃、养血为主。或者在大小产后，立即进行房事，都会导致崩漏。或者月经尚未结束，欲望强烈而损伤血海，也会导致崩漏，这些情况都适宜以养血镇守为上策。
李东垣说：女子漏下恶血，或暴崩不止，往往伴有排出水样浆液之物。这都是由于饮食不节制，或劳倦损伤形体，或心气不足，导致心火乘袭脾土，脾土受到邪气侵害。脾土是滋养全身的组织，心主生血，血主脉管，这两者受到邪气侵害，病症都表现在脉管上。脉管是血的居所。心是脉管的神明主宰。心如果不直接行使职权，由心包络代替。心系，是连接心包络和命门的脉管，主管月经和生育。因为脾胃虚弱，而心包络之气乘虚侵袭，所以出现漏下血水不止的症状，应当采用除湿去热的方法，使用升阳除湿汤。这个药方遵循权衡之法，用风药来胜湿，因为胃气下陷而逼迫血液下行，以此来救治因气陷导致的血液暴崩。如果病愈，经血及恶物已排尽，虽然主病已除，但之后必须服用黄芪、人参、甘草、当归等药物，多次服用以补益身体。如果经血及恶物下泄不止，更应救其根本，应当补益脾胃，退去亢盛的心火，这是治本的方法。
虞天民说：妇人崩漏不止，起初是因为心火亢盛，于是血脉泛溢，导致肝脏实证而不能收纳血液，气血的出纳功能因此废弛。《内经》说：“子能令母实”，这是指肝肾的相火，挟带心火的势头，从而相互煽动，所以月经错乱妄行，没有定时地泛溢而出。如果不尽早治疗，逐渐发展为崩中，严重时就会成为血枯发热、极度虚劳的证候，就无法治愈了。
慎斋按语：以上八条，论述了崩漏属于火热致病的情况。血崩和漏下，《内经》和《运气》学说都主张从火论治，然而火也有虚实之分。只有刘子和、学士（可能指某位医家，此处保留原称）、海藏三家，是从阳邪有余的角度立论，所以说不能用寒冷的方法来治疗。至于张洁古、李东垣，虽然也提到心包络相火、心火乘脾，但指出是真阴虚、脾胃虚，那么又不能完全只用清热泻火的方法治疗。玄台、天民也遵从张、李的观点，来阐发其中未尽之意。遇到这种证候时，不要仅仅从火论治，必须兼采张洁古、李东垣的理论，这才是不可改变的原则。
Zhang Jiegu stated: "Beng" (sudden heavy bleeding) refers to the sudden and violent discharge of blood; "Lou" (dripping bleeding) refers to continuous, dripping leakage. If rest is improper, labor is excessive, and emotions fluctuate wildly, the Liver is severely injured. The Liver is the repository of blood; when injured, it fails to store blood, resulting in central flooding (Bengzhong) and dripping leakage (Louxia). Alternatively, if grief, worry, or fear are excessive, Yang Qi moves internally, causing a deficiency of True Yin that cannot control the Minister Fire of the Pericardium, leading to blood rushing and causing flooding. Treatment should primarily focus on nourishing blood and calming the spirit. Or, due to Spleen-Stomach Qi deficiency sinking downward, combined with Kidney and Minister Fire, damp-heat forces downward, causing the condition; treatment should primarily focus on regulating the Spleen and nourishing blood. Whether after major or minor postpartum conditions, if sexual intercourse is engaged in abruptly, it results in flooding and dripping. Or, if sexual desire is intense while menstruation has not ceased, damaging the Sea of Blood, it also leads to flooding and dripping. In all these cases, nourishing blood and stabilizing is the superior approach.
Li Dongyuan stated: Women suffering from dripping foul blood, or continuous sudden flooding, often expel watery fluids. This is caused by irregular diet, physical exhaustion from overwork, or insufficient Heart Qi, leading to Heart Fire attacking the Spleen, thereby injuring Spleen Earth. Spleen Earth nourishes the whole body; the Heart generates blood, and blood governs the vessels. When both are injured, the disease manifests in the vessels. Vessels are the residence of blood; the Heart is the spirit of the vessels. When the Heart does not directly command, the Pericardium acts on its behalf. The Heart connection is the vessel linking the Pericardium and Mingmen, governing menstruation and pregnancy. Due to Spleen-Stomach deficiency, the Pericardium takes advantage, causing continuous dripping of blood and water. One should remove dampness and clear heat using Shengyang Chushi Tang (Ascending Yang and Removing Dampness Decoction). This formula follows the method of balance, using wind herbs to overcome dampness, addressing the downward sinking of Stomach Qi that forces blood downward, thereby rescuing sudden flooding caused by Qi collapse. If the illness resolves and menstrual blood and foul matter have cleared, although the main disease is removed, one must subsequently administer Huangqi (Astragali Radix), Renshen (Ginseng Radix), Gancao (Glycyrrhizae Radix et Rhizoma), Danggui (Angelicae Sinensis Radix), etc., multiple times to tonify. If menstrual blood and foul matter continue to flow without cessation, it is crucial to save the root; one must benefit the Spleen and Stomach and retreat the hyperactive Heart Fire, which treats the foundation.
Yu Tianmin stated: Continuous flooding and dripping in women initially stem from hyperactive Heart Fire, causing blood vessels to overflow, leading to Liver excess where blood cannot be contained, thus abolishing the pathways of egress and ingress. The Classic states, "The child can make the mother full," referring to the Minister Fire of the Liver and Kidneys joining the momentum of Heart Fire to fan each other, causing menstrual blood to wander erratically and overflow without timing. If not treated early, it gradually develops into central flooding; if severe, it becomes the syndrome of blood depletion with fever and extreme emaciation, which is incurable.
Shenzhai commented: The above eight items outline flooding and dripping as diseases caused by fire-heat. Both the *Neijing* (Inner Canon) and *Yunqi* (Six Qi and Five Movements) theories attribute blood flooding and dripping to fire. However, fire has deficiency and excess distinctions. Liu Hezi, Xueshi, and Haizang based their arguments on excess Yang pathogenic factors, hence asserting that cold treatments should not be used. Zhang Jiegu and Li Dongyuan, although mentioning Pericardium Minister Fire and Heart Fire attacking the Spleen, pointed out True Yin deficiency and Spleen-Stomach deficiency, indicating that treatment cannot rely solely on clearing heat and fire. Xuantai and Tianmin followed Zhang and Li to elucidate further nuances. When encountering such syndromes, one should not treat exclusively based on fire; one must incorporate the theories of Zhang Jiegu and Li Dongyuan, which is an unchangeable principle.