凡非风卒倒等证，无非气脱而然。何也？盖人之生死，全由乎气，气聚则生，气散则死
。凡病此者，多以素不能慎，或七情内伤，或酒色过度，先伤五脏之真阴，此致病之本也。
再或内外劳伤，复有所触，以损一时之元气，或以年力衰迈，气血将离，则积损为颓，此发
病之因也。盖其阴亏于前，而阳伤于后，阴陷于下，而阳乏于上，以致阴阳相失，精气不交
，所以忽尔昏愦，卒然仆倒，此非阳气暴脱之候乎。故其为病而忽为汗出者，营卫之气脱也
。或为遗尿者，命门之气脱也。或口开不合者，阳明经气之脱也。或口角流涎者，太阴脏气
之脱也。或四肢瘫软者，肝脾之气败也。或昏倦无知、语言不出者，神败于心，精败于肾也
。凡此皆冲任气脱，形神俱败而然，故必于中年之后，乃有此证。
何今人见此，无不指为风痰而治从消散。不知风中于外，痰郁于中，皆实邪也。而实邪
为病，何遽令人暴绝若此？且既绝如此，尚堪几多消散？而人不能悟，良可哀也。观东垣云∶
气衰者多有此疾，诚知要之言也。奈后人不明其说，但以东垣为主气。又岂知气之为义乎？
故凡治卒倒昏沉等证，若无痰气阻塞，必须以大剂参附峻补元气。以先其急，随用地黄、当
归、甘杞之类，填补真阴，以培其本。盖精即气之根，气生于下，即向生之气也。经曰∶精
化为气，即此之谓。舍是之外，他无实济之术矣。虽然，夫以养生失道而病令至此，败坏可
知，犹望复全，诚非易也。第治得其法，犹可望其来复，若误治之，则何堪再误哉。
凡是像中风突然昏倒这类病证，无非是气脱所致。为什么呢？因为人的生死，完全取决于气，气聚集则生，气消散则死。
凡是患这种病的患者，大多是因为平时不能谨慎调养，或者因七情（喜、怒、忧、思、悲、恐、惊）内伤，或者因饮酒和房事过度，先损伤了五脏的真阴，这是致病的根本原因。
再加上内外劳损受伤，又受到外界刺激，从而损伤了一时的元气，或者因为年龄体力衰退，气血即将分离，于是积累性的损耗导致颓败，这是发病的原因。
大概是因为先前阴精亏损，随后阳气受损，阴气陷于下焦，阳气匮乏于上焦，以致阴阳失调，精气不能相交，所以忽然昏乱无知，突然仆倒在地，这难道不是阳气突然脱失的征候吗？
因此，患病后忽然出汗的，是营卫之气（运行于脉外以温养肌肤、调节汗孔开合的气）脱失。
出现遗尿的，是命门之气（肾间动气，生命之火）脱失。
口张不合的，是阳明经气脱失。
口角流涎的，是太阴脏气（脾肺之气）脱失。
四肢瘫软无力的，是肝脾之气败坏。
昏迷疲倦无知、不能言语的，是心神败坏，肾精败坏。
以上这些情况，都是冲任二脉气脱，形体与精神俱败所致，所以必定在中年之后，才会出现这种病证。
为什么现在的人看到这种情况，无不指认为是风痰而治疗从消散风痰入手？他们不知道风邪侵袭于外，痰浊郁结于中，都属于实邪。
而实邪致病，怎么会让人如此突然暴毙呢？况且既然已经如此危重，还能承受多少消散之法？人们不能醒悟，实在令人悲哀。
观察李东垣曾说：“气衰的人多有此疾”，这确实是知晓要领的话。
无奈后人不明白他的学说，只把李东垣当作主气理论的权威。又哪里真正懂得“气”的含义呢？
所以凡是治疗突然昏倒、神志昏沉等病证，如果没有痰气阻塞，必须用大剂量的参附汤峻补元气，以先解决紧急状况，随后用地黄、当归、甘枸杞之类药物，填补真阴，以培补根本。
因为精就是气的根基，气生于下部，即向上升发之气。《内经》说：“精化为气”，说的就是这个道理。
除了这种方法之外，没有其他切实有效的医术了。
虽然如此，但因为养生失去正道而导致病情发展到这种地步，身体败坏的程度可想而知，还希望恢复健康，确实不容易。
只要治疗方法得当，还可以期望病情好转；如果误治，那怎么能再经受得起错误的治疗呢？
In cases such as sudden collapse due to non-stroke conditions, the root cause is invariably Qi depletion (Qi exhaustion). Why? Because human life and death depend entirely on Qi; when Qi gathers, there is life, and when Qi scatters, there is death.
Those suffering from this condition often fail to exercise caution in daily life, or suffer internal injury from the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, Fright), or indulge excessively in alcohol and sexual activity, thereby first damaging the True Yin of the Five Zang Organs; this constitutes the fundamental cause of the disease.
Furthermore, if there are additional injuries from internal or external overexertion, coupled with external triggers that damage the Yuan Qi (Original Qi) temporarily, or if physical strength declines with age leading to the separation of Qi and Blood, accumulated damage leads to collapse; this constitutes the precipitating factor for the onset of the disease.
Generally, Yin deficiency occurs prior, followed by Yang injury; Yin sinks to the lower Jiao, while Yang becomes deficient in the upper Jiao, resulting in a loss of interaction between Yin and Yang and a failure of Essence and Qi to communicate. Consequently, sudden confusion and abrupt collapse occur—is this not a sign of sudden Yang Qi collapse?
Therefore, if the patient suddenly sweats profusely, it indicates the depletion of Ying and Wei Qi (Nutritive and Defensive Qi).
If enuresis occurs, it indicates the depletion of Mingmen Qi (Gate of Life Qi).
If the mouth remains open and cannot close, it indicates the depletion of Yangming Meridian Qi.
If saliva flows from the corners of the mouth, it indicates the depletion of Taiyin Organ Qi (Spleen and Lung Qi).
If the limbs are flaccid and paralyzed, it indicates the failure of Liver and Spleen Qi.
If the patient is comatose, exhausted, unaware, and unable to speak, it indicates the failure of Shen (Spirit) in the Heart and Jing (Essence) in the Kidney.
All these conditions result from the depletion of Chong and Ren Mai (Penetrating and Conception Vessels) and the simultaneous failure of form and spirit; thus, such syndromes typically manifest only after middle age.
Why do contemporary practitioners invariably attribute this to Wind-Phlegm and treat it with methods to dissipate phlegm? They fail to realize that Wind attacking from the exterior and Phlegm stagnating in the interior are both Excess pathogens.
How can an Excess pathogen cause such sudden and severe collapse? Moreover, given such critical severity, how much more "dissipating" treatment can the body withstand? It is truly lamentable that people fail to comprehend this.
Li Dongyuan observed: "Those with Qi deficiency often suffer from this ailment," which is indeed a statement of profound insight.
However, later generations failed to understand his theory, merely regarding Li Dongyuan as the authority on Qi. How could they truly grasp the meaning of Qi?
Therefore, in treating sudden collapse and deep coma, provided there is no obstruction by Phlegm-Qi, one must use large doses of Shen Fu Tang (Ginseng and Aconite Decoction) to vigorously tonify Yuan Qi to address the emergency first. Subsequently, employ Rehmanniae Radix (Shu Di Huang), Angelicae Sinensis Radix (Dang Gui), and Lycii Fructus (Gou Qi Zi) to fill and tonify True Yin, thereby cultivating the root.
For Essence is the root of Qi; Qi arises from the lower part, representing ascending vital energy. The Classic states: "Essence transforms into Qi," referring precisely to this mechanism.
Apart from this approach, there are no other genuinely effective medical strategies.
Although, since the disease has progressed to this state due to improper health preservation, the extent of bodily deterioration is evident; hoping for full recovery is indeed difficult.
Nevertheless, if treated correctly, recovery can still be expected; but if misdiagnosed and mistreated, how can the patient endure further errors?