王玉原昔年感证。治之不善。一身津液。尽为邪热所烁。究竟十年余。热未尽去。右耳之窍尝闭。今夏
复病感。缠绵五十多日。面足浮肿。卧寐不宁。耳间气往外触。盖新热与旧热相合。野狼狈为患。是以难于去
体。医者不察其绸缪胶结之情。治之茫不中 。延至秋深。金寒水冷。病方自退。然浅者可退。深者莫
由遽退也。面足浮肿者。肺金之气。为热所壅。失其清肃下行之权也。卧寐不宁者。胃中之津液干枯。不能
内荣其魂魄也。耳间大气撞出者。久闭之窍。气来不觉。今病体虚羸。中无阻隔。气
逆上冲。始知之也。外病虽愈。而饮食药饵之内调者。尚居其半。特挈二事大意。为凡病感者。明善后
之法焉。盖人当感后。身中之元气已虚。身中之邪热未净。于此而补虚。则热不可除。
于此而清热。则虚不能任。即一半补虚。一半清热。终属模糊。不得要领。然舍补虚清热外。更无别法。
当细辨之。补虚有二法。一补脾。一补胃。如疟痢后脾气衰弱。饮食不能运化。宜补
其脾。如伤寒后胃中津液久耗。新者未生。宜补其胃。二者有霄壤之殊也。清热亦有二法。初病时之热为
实热。宜用苦寒药清之。大病后之热为虚热。宜用甘寒药清之。二者亦霄壤之殊也。
人身天真之气。全在胃口。津液不足即是虚。生津液即是补虚。故以生津之药。合甘寒泻热之药。而治感后
之虚热。如麦门冬生地黄牡丹皮人参梨汁竹沥之属。皆为治法。仲景每用天水散
以清虚热。正取滑石甘草。一甘一寒之义也。设误投参 苓术
补脾之药为补。宁不并邪热而补之乎。至于饮食之补。但取其气。不取其味。如五谷之气以养之。五菜之气
以充之。每食之间。便觉津津汗透。将身中蕴蓄之邪热。以渐运出于毛孔。何其快哉。人皆不知此理。急
于用肥甘之味以补之。目下虽精采健旺可喜。不思油腻阻滞经络。邪热不能外出。久久充养完固。愈
无出期矣。前哲有鉴于此。宁食淡茹蔬。使体暂虚而邪易出。乃
为贵耳。前药中以浮肿属脾。用苓术为治。以不寐责心。用枣仁茯神为治。总以补虚清热之旨未明。故详及之。
胡卣臣先生曰。伤寒后饮食药饵二法。足开聋 。
王玉原早年感受外邪。治疗不当。导致全身津液。完全被邪热灼烧消耗。最终十年多来。余热未能清除干净。右耳的耳窍经常闭塞。今年夏天。又再次感染外邪。病情缠绵五十多天。面部和足部浮肿。睡眠不安稳。耳朵里有气向外冲击的感觉。这是因为新的热邪与旧的热邪相结合。狼狈为患。所以难以从体内去除。医生没有察觉这种纠缠胶结的病机。治疗茫然不中肯綮。拖延到深秋。金寒水冷。病才自行消退。然而浅表的病证可以消退。深重的病证不能迅速消退。面部和足部浮肿。是因为肺金之气。被热邪壅滞。失去了清肃下行的功能。睡眠不安稳。是因为胃中的津液干枯。不能内在地滋养魂魄。耳朵里大气撞击冲出的感觉。是因为长久闭塞的耳窍。平时气机往来不觉察。现在病体虚弱消瘦。中间没有阻隔。气逆上冲。才开始察觉到。外在的病证虽然痊愈。但通过饮食和药物进行内部调理。还占一半的重要性。特别提出这两件事的大意。为所有感受外邪的人。阐明善后调理的方法。大概人在感受外邪之后。身体中的元气已经虚弱。身体中的邪热尚未清除干净。在这个时候补虚。则热邪无法清除。在这个时候清热。则虚弱之体不能承受。即使一半补虚。一半清热。终究属于模糊不清。不得要领。然而除了补虚清热之外。没有其他方法。应当仔细辨别。补虚有两种方法。一是补脾。一是补胃。如疟疾痢疾之后脾气衰弱。饮食不能运化。适宜补其脾。如伤寒之后胃中津液长期耗损。新的津液尚未生成。适宜补其胃。这两者有着天壤之别。清热也有两种方法。初病时的热为实热。适宜用苦寒药清除它。大病后的热为虚热。适宜用甘寒药清除它。这两者也有着天壤之别。人身上的天真之气。全在于胃口。津液不足就是虚。生津液就是补虚。所以用生津的药物。配合甘寒泻热的药物。来治疗感邪后的虚热。如麦门冬、生地黄、牡丹皮、人参、梨汁、竹沥之类。都是治疗方法。张仲景常常使用天水散（即六一散）来清虚热。正是取滑石、甘草。一甘一寒的含义。如果误投人参、茯苓、白术等补脾的药物作为补益。难道不是连同邪热一起补了吗？至于饮食的补益。只取其气。不取其味。如五谷的气来滋养它。五菜的气来充实它。每次进食之间。就觉得津津汗透。将身体中蕴蓄的邪热。逐渐运出毛孔。多么痛快啊。人们都不知道这个道理。急于用肥甘厚味的食物来补益。眼下虽然精神健旺可喜。却不考虑油腻阻滞经络。邪热不能外出。久而久之充养完固。更加没有排出的时期了。前代哲人对此有鉴于此。宁愿吃淡茹蔬。使身体暂时虚弱而邪气容易排出。这才是宝贵的。前面的药方中将浮肿归属于脾。用茯苓、白术治疗。将不寐归责于心。用酸枣仁、茯神治疗。总因为补虚清热的宗旨不明确。所以详细论述这些。胡卣臣先生说。伤寒后的饮食和药物调理两种方法。足以开启聋聩。
Wang Yuyuan contracted an exogenous pathogen in his earlier years. Due to improper treatment, the fluids of his entire body were scorched and consumed by the pathogenic heat. Ultimately, for over ten years, the residual heat was not completely eliminated, and the orifice of his right ear remained frequently blocked. This summer, he contracted another exogenous pathogen, with the illness lingering for more than fifty days. His face and feet became edematous, and he suffered from restless sleep. He felt gas rushing outward from his ears. This occurred because the new heat combined with the old heat, acting in collusion to cause harm, making it difficult to eliminate from the body. The physician failed to observe the entangled and knotted nature of the pathology, and his treatment was vague and missed the mark. It was not until late autumn, when metal (lung) energy was cold and water (kidney) energy was frigid, that the disease receded on its own. However, superficial conditions can recede, while deep-seated ones cannot disappear abruptly. The edema of the face and feet resulted from lung metal qi being congested by heat, losing its clear, descending, and purifying function. The restless sleep was due to the dryness and depletion of stomach fluids, which could no longer internally nourish the hun and po spirits. The sensation of great qi striking out from the ears occurred because the long-blocked orifice did not normally perceive the flow of qi; now, with the body weak and emaciated and no internal obstruction, the rebellious qi surged upward, making the sensation perceptible. Although the external symptoms had healed, internal regulation through diet and medicine still accounted for half of the importance. I hereby highlight the main points of these two aspects to clarify post-illness care methods for all those who have contracted exogenous pathogens. Generally, after contracting a pathogen, the primordial qi within the body is already deficient, and the pathogenic heat has not yet been cleared. At this stage, if one tonifies deficiency, the heat cannot be removed; if one clears heat, the deficient constitution cannot tolerate it. Even if one tonifies deficiency and clears heat simultaneously, it remains vague and fails to grasp the essential principle. However, apart from tonifying deficiency and clearing heat, there is no other method. One must distinguish carefully. There are two methods for tonifying deficiency: one is tonifying the spleen, and the other is tonifying the stomach. For instance, after malaria or dysentery, if spleen qi is weak and digestion fails, it is appropriate to tonify the spleen. After typhoid fever, if stomach fluids have been depleted for a long time and new fluids have not yet generated, it is appropriate to tonify the stomach. These two approaches differ vastly. There are also two methods for clearing heat: heat at the onset of illness is excess heat, suitable for clearance with bitter-cold herbs; heat after a severe illness is deficiency heat, suitable for clearance with sweet-cold herbs. These two also differ vastly. The innate qi of the human body resides entirely in the stomach's appetite. Insufficient fluids constitute deficiency; generating fluids constitutes tonifying deficiency. Therefore, using fluid-generating herbs combined with sweet-cold heat-clearing herbs treats deficiency heat post-infection. Examples include Ophiopogonis Radix (Maidong), Rehmanniae Radix Recens (Shengdi), Moutan Cortex (Mudanpi), Ginseng Radix et Rhizoma (Renshen), Pyri Fructus Juice (Lizhi), and Bambusae Medulla (Zhuli). Zhang Zhongjing often used Tiansan San (Tiansan Powder, i.e., Liuyi San) to clear deficiency heat, precisely utilizing the meaning of Shihui (Talcum) and Glycyrrhizae Radix et Rhizoma (Gancao)—one sweet and one cold. If one mistakenly uses tonifying-spleen herbs like Renshen, Poria (Fuling), and Atractylodis Rhizoma (Baizhu) as tonification, would it not be tonifying both the deficiency and the pathogenic heat? Regarding dietary tonification, one should only utilize their qi, not their flavor. Nourish with the qi of the five grains and fill with the qi of the five vegetables. During each meal, one may feel a gentle sweat permeating, gradually transporting the accumulated pathogenic heat out through the pores. How refreshing! People do not understand this principle; they rush to use rich and sweet foods for tonification. Although initially appearing vigorous and healthy, they fail to consider that greasy substances obstruct the meridians, preventing pathogenic heat from exiting. Over time, as the body becomes fully nourished and solidified, there will be even less opportunity for expulsion. Foregoing sages, aware of this, preferred bland diets and vegetables, allowing the body to remain temporarily deficient so that pathogens could easily exit; this is precious. In previous prescriptions, edema was attributed to the spleen, treated with Fuling and Baizhu; insomnia was attributed to the heart, treated with Suanzaoren and Fushen. This was generally because the principles of tonifying deficiency and clearing heat were unclear, hence the detailed explanation. Mr. Hu Youchen stated that the two methods of diet and medicine for post-typhoid care are sufficient to open the ears of the deaf.