刘宗浓云∶眩运一证，人皆称为上盛下虚所致，而不明言其所以然之故。盖所谓虚者，
血与气也；所谓实者，痰涎风火也。原病之由，有气虚者，乃清气不能上升，或汗多亡阳而
致，当升阳补气；有血虚者，乃因亡血过多，阳无所附而然，当益阴补血，此皆不足之证也
。有因痰涎郁遏者，宜开痰导郁，重则吐下，有因风火所动者，宜清上降火；若因外感而得
者，此皆有余之证也。世有所谓气不归元，而用丹药镇坠，沉香降气之法，盖香窜散气，丹
药助火，其不归之气岂能因此而复耶？《内经》所谓治病必求其本，气之不归，求其本而用
药则善矣。
先君寿峰公少壮时颇好酒，因致酒病，自四旬之外，遂绝戒不饮。后至七旬，因除夜之
乐，饮一小杯，而次早眩晕不能起，先君素善吐法，有记在痰饮门，因吐去清痰而眩晕顿愈
。原其所由，则一杯之酒何遽为痰，不过以恶酒之脏，而忽被酒气，则真阴清气为之淆乱而
然。吐去痰饮，酒气可除，吐能升气，清阳可复，此非治痰而实以治乱耳，故志此以见其义
。
五福饮（新补六） 七福饮（新补七） 四君子汤（补一） 四物汤（补八） 左归饮（新补二）
五君子煎（新热六） 肾着汤（热一二九） 右归饮（新补三） 十全大补汤（补二十） 二陈汤
（和一） 归脾汤（补三二） 补中益气汤（补三十） 正元散（热五一） 圣术煎（新热二五） 大
补元煎（新补一） 青州白丸子（和百十二） 黑锡丹（热三八九） 半夏白术天麻汤（和十五）
刘宗浓说：眩晕这一病证，人们都称之为上盛下虚所致，却不明确说明其所以然的原因。所谓“虚”，指的是血和气；所谓“实”，指的是痰涎、风邪和火邪。追溯病因，有因气虚导致的，是清气不能上升，或者因出汗过多导致亡阳而引发，应当采用升阳补气法治疗；有因血虚导致的，是因为失血过多，阳气无所依附而致，应当采用益阴补血法治疗，这些都属于不足之证。有因痰涎郁结阻滞导致的，宜用化痰导滞法，病情重的可用涌吐或泻下法；有因风火扰动导致的，宜用清上焦、降火邪法；若是因外感邪气引发的，这些都属于有余（实证）之证。世间有人遇到所谓“气不归元”的情况，便使用丹药镇坠、沉香降气的方法，殊不知沉香辛香走窜会耗散正气，丹药助长火邪，那不归元的气岂能因此恢复？《内经》所说治病必求其本，对于气不归元，探究其根本原因并据此用药，才是好的治疗方法。
我的父亲寿峰公在年轻力壮时很喜欢喝酒，因此导致酒病，从四十岁以后，就彻底戒酒不再饮用。到了七十岁时，因为除夕夜的欢乐，喝了一小杯酒，结果第二天早晨眩晕得无法起床。先父素来擅长运用涌吐法，曾在痰饮门中有记载，于是通过涌吐去除清稀痰涎，眩晕立刻痊愈。推究其原因，一杯酒怎么会突然变成痰呢？不过是因为厌恶酒的脏腑，忽然受到酒气的刺激，导致真阴和清气被扰乱而造成的。涌吐去除了痰饮，酒气得以清除，涌吐能提升气机，清阳之气可以恢复，这看似是治痰，实际上是治理紊乱，所以记录此事以阐明其义理。
五福饮（新补六） 七福饮（新补七） 四君子汤（补一） 四物汤（补八） 左归饮（新补二） 五君子煎（新热六） 肾着汤（热一二九） 右归饮（新补三） 十全大补汤（补二十） 二陈汤（和一） 归脾汤（补三二） 补中益气汤（补三十） 正元散（热五一） 圣术煎（新热二五） 大补元煎（新补一） 青州白丸子（和百十二） 黑锡丹（热三八九） 半夏白术天麻汤（和十五）
Liu Zongnong stated: Regarding the syndrome of dizziness and vertigo (Xuan Yun), people generally attribute it to "excess above and deficiency below," yet they fail to explicitly explain the underlying reasons. By "deficiency" (Xu), we refer to blood and qi; by "excess" (Shi), we refer to phlegm-fluids, wind, and fire. Tracing the etiology, cases due to qi deficiency arise when clear qi fails to ascend, or result from excessive sweating leading to the loss of yang (Wang Yang); these should be treated with methods to raise yang and tonify qi. Cases due to blood deficiency occur when there is excessive blood loss, leaving yang without a foundation to attach to; these should be treated by nourishing yin and tonifying blood. These are all syndromes of insufficiency. Cases caused by the stagnation of phlegm-fluids require methods to resolve phlegm and guide out stagnation; in severe cases, emesis (Tu Fa) or purgation may be used. Cases triggered by wind and fire require clearing the upper jiao and descending fire. Those acquired through external pathogenic factors also fall under the category of excess syndromes. In the world, some practitioners encounter so-called "qi failing to return to its origin" and employ methods such as using mineral pills for sedation/anchoring or aromatic herbs like Chen Xiang to direct qi downward. However, aromatic substances are dispersing and deplete qi, while mineral pills assist fire; how can the displaced qi recover thereby? As stated in the *Neijing* (Inner Canon), treating disease requires seeking the root. For qi failing to return to its origin, one must seek the root cause and prescribe medication accordingly, which is the proper approach.
My father, Lord Shoufeng, enjoyed alcohol greatly during his youth, which led to alcohol-induced illness. From the age of forty onwards, he completely abstained from drinking. Later, at the age of seventy, due to the joy of New Year's Eve celebrations, he consumed a small cup of wine. The following morning, he suffered from severe dizziness and vertigo that prevented him from rising. My father was well-versed in the method of emesis (Tu Fa), as recorded in the chapter on Phlegm-Fluids. He employed this method to expel clear phlegm, and his dizziness and vertigo were instantly cured. Investigating the cause, how could a single cup of wine suddenly transform into phlegm? It was merely that the organs sensitive to wine were suddenly exposed to the aroma of wine, causing confusion and disorder between true yin and clear qi. Emesis removed the phlegm-fluids, eliminating the influence of the wine; emesis raises qi, allowing clear yang to restore itself. This appears to be treating phlegm, but is actually treating disorder. Thus, I record this case to elucidate its principle.
Wufu Yin (New Supplement 6) Qifu Yin (New Supplement 7) Sijunzi Tang (Tonify 1) Siwu Tang (Tonify 8) Zuogui Yin (New Supplement 2) Wu Junzi Jian (New Warm 6) Shen Zhuo Tang (Warm 129) Yougui Yin (New Supplement 3) Shiquan Dabu Tang (Tonify 20) Erchen Tang (Harmonize 1) Guipi Tang (Tonify 32) Buzhong Yiqi Tang (Tonify 30) Zhengyuan San (Warm 51) Shengshu Jian (New Warm 25) Dabu Yuan Jian (New Supplement 1) Qingzhou Baiwanzi (Harmonize 112) Heixi Dan (Warm 389) Banxia Baizhu Tianma Tang (Harmonize 15)