（风言燥也，血虚气无所维，阴虚阳无所附，化为燥火，走注于经脉之间，上下
无常，忽寒忽热，刺痛昏厥，而成风象。）
血风劳症，因气血素虚，或产后劳伤，外邪所乘，或内有宿冷，以致腹中疼痛，四肢酸
倦，发热自汗，及妇人月水不调，面黄肌瘦，当调肝脾气血为主。
东垣云∶喜怒不节，起居不时，有所劳伤，皆损其气，气衰则火旺，火旺则乘其脾土，
脾主四肢，故因热懒言，动作喘乏，表热自汗，心烦不安，当病之时，宜安静存养，以甘寒泻其
热气，以酸味收其散气，以甘温补其中气。经言∶劳者温之，损者温之。《要略》云∶平人
脉大为劳，以黄 建中汤治之。
（此血虚而痰水渍于筋骨之间也，痰盛则冷。亦有寒湿所伤者，血虚甚即见拘挛转筋。）
冷劳者，气血不足，脏腑虚寒，以致脐下疼痛，手足时寒，妇人月水失常，饮食不消，
或时呕吐，恶寒发热，骨节酸疼，肌肤羸瘦，面色萎黄也。
立斋曰∶前证有内外真寒，有内外真热，亦有内真热而外假寒，有内真寒而外假热。若
饮食难化，大便不实，肠鸣腰痛，饮食畏寒，手足逆冷，面黄呕吐，恶见风寒，此内外真寒之症
也，宜用附子理中汤以回阳，八味地黄丸以壮火。若饮食如常，大便坚实，胸腹痞胀，饮食
喜冷，手足烦热，面赤呕吐，不畏风寒，此内外真热之症也，宜用黄连解毒汤以滋阴，六味
丸以壮水。若饮食如常，大便坚实，胸腹痞胀，而饮食喜寒，手足逆冷，面黄呕吐，畏见风
寒，此内真热而外假寒也，亦用解毒汤、六味丸，而宜于热服。若饮食少思，大便不实，吞
酸嗳气，而手足烦热，面赤呕吐，不畏风寒，此内真寒而外虚热也，亦用附子理中及八味丸
，而不妨温饮，经曰∶益火之原，以消阴翳；壮水之主，以制阳光。使不知真水火之不足，
泛以寒热药投之，则旧病不去新病复生矣。火之原者，阳气之根，即心是也；水之主者，阴
气之根，即肾是也。非谓火为心，原为肝，水为肾，主为肺也。或者亦以命门为火原，未为
非是，故用八味丸以益命门耳。
（风象表现为燥，因血虚导致气无所依附，阴虚导致阳无所依附，化为燥火，流注于经脉之间，上下游走无定处，忽冷忽热，出现刺痛、昏厥等症状，从而呈现出风的征象。）
血风劳症，是由于气血素来虚弱，或因产后劳累损伤，外邪乘虚而入，或者体内有宿存的寒气，导致腹部疼痛，四肢酸软疲倦，发热且自汗，以及妇女月经失调，面色萎黄，身体消瘦。治疗应以调理肝脾的气血为主。
李东垣说：喜怒没有节制，起居不规律，有所劳伤，都会损伤元气。气衰弱则相火旺盛，相火旺盛则克制脾土。脾主四肢，所以因热而懒言，动作时气喘乏力，体表发热且自汗，心烦不安。在发病期间，应当安静休养，用甘寒的药物清泻热气，用酸味的药物收敛耗散之气，用甘温的药物补益中气。医经说：劳损之证要用温法治疗，亏损之证也要用温法治疗。《金匮要略》说：正常人的脉象大而无力是劳损的表现，用黄芪建中汤治疗。
（这是血虚而痰湿水饮浸渍于筋骨之间，痰盛则感觉寒冷。也有因寒湿损伤导致的，血虚严重时会出现拘挛和转筋。）
冷劳症，是由于气血不足，脏腑虚寒，导致脐下疼痛，手足时常发凉，妇女月经失常，饮食不消化，有时呕吐，恶寒发热，骨节酸痛，肌肤消瘦，面色萎黄。
薛立斋说：上述病症有内外皆真寒的，有内外皆真热的，也有内真热而外假寒的，还有内真寒而外假热的。如果饮食难以消化，大便稀溏，肠鸣腰痛，饮食畏惧寒冷，手足逆冷，面色萎黄并呕吐，厌恶风寒，这是内外皆真寒的病症，适宜使用附子理中汤来回阳救逆，使用八味地黄丸来壮命门之火。如果饮食如常，大便干结，胸腹痞满胀闷，饮食喜好冷饮，手足烦热，面色发红并呕吐，不畏风寒，这是内外皆真热的病症，适宜使用黄连解毒汤来滋阴降火，使用六味地黄丸来壮水制火。如果饮食如常，大便干结，胸腹痞满胀闷，但饮食喜好冷食，手足逆冷，面色萎黄并呕吐，畏惧风寒，这是内真热而外假寒的病症，也使用解毒汤和六味地黄丸，但宜温热服用。如果饮食少思，大便稀溏，吞酸嗳气，但手足烦热，面色发红并呕吐，不畏风寒，这是内真寒而外假热的病症，也使用附子理中汤和八味地黄丸，不妨碍温服。医经说：补益火的根源，以消除阴寒的遮蔽；壮大水的根本，以制约阳亢的阳光。如果不了解真水和真火的不足，随意投用寒热药物，那么旧病不去，新病又会产生。火的根源，是阳气的根本，即心；水的根本，是阴气的根本，即肾。并不是说火就是心，原就是肝，水就是肾，主就是肺。也有人将命门视为火的根源，这并非不对，所以使用八味地黄丸来补益命门。
(The manifestation of wind is dryness. Due to blood deficiency, Qi has no support; due to Yin deficiency, Yang has no attachment. This transforms into dryness and fire, which flows through the meridians, moving up and down without fixed location, alternating between cold and heat, presenting with stabbing pain and syncope, thus forming a pattern resembling wind.)
Blood-Wind Lao (Chronic Deficiency Syndrome due to Blood Wind) arises from inherent deficiency of Qi and Blood, or postpartum injury from overexertion, where external pathogenic factors take advantage of the deficiency, or internal lingering cold exists. This leads to abdominal pain, soreness and fatigue in the four limbs, fever with spontaneous sweating, irregular menstruation in women, sallow complexion, and emaciation. Treatment should primarily focus on regulating the Qi and Blood of the Liver and Spleen.
Li Dongyuan stated: Unregulated emotions such as anger and joy, irregular daily routines, and any form of overexertion all damage Qi. When Qi declines, Fire flares up; when Fire flares up, it overacts on the Spleen Earth. Since the Spleen governs the four limbs, this results in reluctance to speak due to heat, panting and fatigue upon movement, surface heat with spontaneous sweating, and restlessness. During the onset of illness, one should remain quiet and nourish oneself, using Sweet-Cold herbs to drain Heat, Sour herbs to astringe scattered Qi, and Sweet-Warm herbs to tonify Middle Qi. The Classics state: "For exhaustion, use warmth; for deficiency, use warmth." *Jin Gui Yao Lue* states: "A healthy person with a large pulse indicates Lao (consumption/deficiency), treated with Huangqi Jianzhong Tang."
(This condition involves Blood deficiency with Phlegm-fluids infiltrating between the sinews and bones. Excessive Phlegm causes a sensation of cold. There are also cases injured by Cold-Dampness; when Blood deficiency is severe, tetany and muscle twitching may appear.)
Cold-Lao (Chronic Deficiency Syndrome due to Cold) is caused by insufficiency of Qi and Blood and deficiency-cold of the Zang-Fu organs. This leads to pain below the umbilicus, cold hands and feet, menstrual irregularities in women, indigestion, occasional vomiting, aversion to cold with fever, soreness and pain in bone joints, emaciated skin and muscles, and a sallow complexion.
Xue Lizhai said: The aforementioned syndromes include those with true cold inside and out, true heat inside and out, true heat inside with false cold outside, and true cold inside with false heat outside. If digestion is difficult, stools are loose, there is borborygmus and lower back pain, food intake is feared due to cold, hands and feet are cold, the complexion is sallow with vomiting, and there is aversion to wind and cold, these are symptoms of true cold inside and out. It is appropriate to use Fuzi Lizhong Tang to restore Yang and Bawei Dihuang Wan to strengthen Fire. If diet is normal, stools are firm, there is chest and abdominal fullness/stuffiness, preference for cold drinks, hot and vexed hands and feet, red face with vomiting, and no aversion to wind and cold, these are symptoms of true heat inside and out. It is appropriate to use Huanglian Jiedu Tang to nourish Yin and Liuwei Dihuang Wan to strengthen Water. If diet is normal, stools are firm, there is chest and abdominal fullness/stuffiness, yet preference for cold food, cold hands and feet, sallow face with vomiting, and aversion to wind and cold, this is true heat inside with false cold outside. One should also use Jiedu Tang and Liuwei Dihuang Wan, but they should be taken warm. If appetite is poor, stools are loose, there is acid regurgitation and belching, yet hot and vexed hands and feet, red face with vomiting, and no aversion to wind and cold, this is true cold inside with false heat outside. One should also use Fuzi Lizhong Tang and Bawei Dihuang Wan, and taking them warm is acceptable. The Classics say: "Tonify the source of Fire to dissipate Yin shadows; strengthen the master of Water to control Yang brilliance." If one does not understand the insufficiency of true Water and true Fire, and indiscriminately administers Cold or Hot medicines, old diseases will not resolve, and new diseases will arise. The source of Fire is the root of Yang Qi, which is the Heart; the master of Water is the root of Yin Qi, which is the Kidney. This does not mean that Fire is the Heart, Yuan (source) is the Liver, Water is the Kidney, and Zhu (master) is the Lung. Some consider the Mingmen (Gate of Life) as the source of Fire, which is not incorrect; hence, Bawei Dihuang Wan is used to benefit the Mingmen.