由此例看来，可以证明水肿的全身水分，因为用了中药的补气、补阳的药品，它才能把人身的阳气鼓荡起来，把存留在皮里、肉外的死水气，全都蒸化去了，于是乎气旺阳复，便利水消，好比娇阳当空，一切雾霾阴湿之气，涣然消散，那么这就是中医气化的道理之一了（以上系就虚证讲气化二字）。关于气化的道理，还有一个极显明的比喻（以下就实证讲气化二字），比方天气当大热将雨，闷闭不通的时候，一点风也没有，只是郁蒸的闷热，天昏地暗，可以使人喘不出气宋，这个时候，就是天地之气不能流通，雨也下不来，雷也发不出，这就好比人身上的阴阳关格，堪堪要命的险象，若是一下子，霹雳一声，地气上升，天气下降，顷刻之间，二气交通，大雨淋漓，雨也下来啦，气也平和啦，这就是天地之气已通，马上就可以把闭塞懊侬的景象，一扫而光。人身上气和水，也是如此。若是受了秽浊之气的侵袭‘实证），肺气因热而雍蔽，呼吸的总枢钮，先失了功用，全体的呼吸，一定要受影响，所谓清肃之令，不能下行，那么各脏浊阴之气，单独上承，那就糟了，这就和闷热的天气一个样，此时人的五脏六腑，简直的和钟表停了摆一个样，所以上下内外，全不通气啦，他那病象，是内里头热的了不得，外皮子上是越来越发凉，以至于凉的了不得。中医所谓热深厥亦深，又叫做大热似寒，又叫做上关下格，外边的汗，是一点也没有，内里的大小二便，也是一点也没有，尤其是小便，简直的显然不通之至，两手的脉也渐渐的一点摸不着了，昏迷不醒（或呕），危险极了，（此种病象，若以西医的生理病理来讲解，是极不相合的，我不敢强为解说，但甲医的治法，就是本着肺与大肠相表里的说法，注重气化，确实能起死回生，此由实验得来，非偏见也。）可是一剂大泻药吃下去，马上就有云飞雾散的奇效，（此与后论温病逆传，不可妄用泻药并不相背，临症细参可也。）这个道理，就是肠子一松动，肺气得以下行（若只知怖主呼吸，不知道肺气下行，不但不足与言西医，亦不足与言中医。）五脏六腑，全身的气一通畅，水一蒸发，那就叫浊阴下降，内外上下全通澈，就叫作阴阳调和，身子也温暖了，大便一通，小便自然也通了，汗也出来了（热证因下而得战汗者不少），这就是中医气化的精义。它对于膀胱一腑，虽然未说出输尿管的名称，可是它那治疗上的神验。（或因补而水去，或因泻而小便利．理想上的通澈，简直好的了不得。我在三十年前，也曾极力反对中医气化之说，以后经过治疗的实验，把中西药反复比较了多次，我才知道我以前反对的错误。关于气化这一点，我不敢强与西医的说法拉扯，可是遇到以上的病症，你可以比较比较，试验试验，就知道我这一篇叙述，并无一些偏见，一句虚伪了，伐深愿以后就以此种说法，来补西医的缺点，这是我希望与我同好的人，共同来实验的。尿石等症均不适用气化之说，不可误会。凡汗出多了，小便就少，此理即是气之蒸发的实验，西医亦有此说，一查生理学便知。）（五）三焦经云，上焦如雾，中焦如沤，下焦如渎。又云，三焦者，决渎之官，水道出焉。又云，三焦出气，以温肌肉充皮肤。盖中医谓上焦出于胃口上，并咽以上贯瞒而布胸中。中焦亦并胃中出上焦之后，渗糟粕，蒸津液，化精微而为血（此指淋巴而言）。下焦别回肠（此指盲肠言），注于膀胱而渗入焉。此种见解，不能说毫无错误，尤其是不能指出三焦是什么物件，更觉太嫌笼统。可是中医的理想，对于三焦的作用，诚然也有一部分精义。中医所称三焦，就是西医讲的一切结缔组织细胞、脂肪细胞、神经细胞、以及淋巴细胞、乳糜管等等。中医解剖不精，分不大清楚，而又知道这些东西，澈内澈外，笼及全身，实在是有用的东西，故定其名曰三焦。三焦者，盖包括人体之上中下而言，故又特别声明日，三焦者，人之三元之气也，总领五脏六腑、营卫经络、内外左右、上下之气。三焦通，则七下左右内外皆通等语。此可见中医能悟出这个道理，就是指不出那一种东西，有那一种的作用（例如结缔组织等名目）。它说的三焦出气温肌肉一语，就隐然与西医的酸素在体内燃烧作用之说相合。它说的蒸津液化精微而为血，亦与西医讲的食物化血说相合。它那如雾如沤如渎的比喻，对于人身上的水分的化合．更有微妙的理解，这其中包含着营卫、腠理、阴阳开阎的玄理。．凡一遇到某一种病症（例如寒水，就要运用这——种的理想来治疗，才能知道这种说法，实实在在灵妙贯澈的可喜。若把这种道理，融洽到科学里头，说不定它是更上一层的科学哩。中医讲生理，还有一个特别名词，叫作“命门”，这种东西，本来无形，中医说是两肾之当中，有一个地方，叫作丹田（脐下），是人之赖以生活的总发源，它是“相火”所在的地方，又叫做真火，真火包于真水（中医称肾水为真水，之中，水火平均，不多不少，这就是阴阳二气，维系团结的精义。这种真火，它是人身的生活元素，它能维持人的生命，发生人身的温暖，而不致于干燥，所以说一点元阳，性命之根（涵育光明）。这个相火，若是没有真水来吸住它，它便独旺了，不平均了。这个火焰，它就渐渐的往上浮动，人就觉着精神不清楚，兴奋过当，发现出种种的狂态。它若是衰弱了，不大热了，人就觉着格外疲乏，精神短，头晕眼黑，食少形寒，阳萎，皮肤枯燥。若是它越来越不能与肾水抱合，真水一点也吸不住真火，有机会它便轰的一下子，飞上来，水火分离，人就成了两半截的现象。阴气越往下沉（肾水下涸），阳气越往上浮（虚火上炎），那就阴阳团结不到一处，各不相顾，一霎那的工夫，阳气也散了，阴气也干了，这人也就失掉了它的性命，这就叫作”阴竭阳绝”，中风，脑充血？俗称的紧痰厥（暴厥），就是这种现象。再轻一点，就叫作孤阳外越，重一点就叫作亡阳，还有阳脱，皆是危症。总归一句话，这全是命门真火，无所附丽，先天之水，失其涵照，所谓孤阳不生，孤阴不长，那么人的生活元素，不就完了吗？我常说，西医的科学，是再好不过的，中医的玄虚，是无从证明的。可是中医对于命门的理论，我是根据着治好了这种病的经验，才深信它这种说法。我以为这种说法，大约与西医所谓热力、活力、张力的道理相近似。可是西医的说法，似乎尚不及中医的水火既济的玄理，宋得圆通，而且从治法上比较，也不如中药确实有效。（大补元阳，确能挽回生命于无何有之乡，请于呼吸存亡之时，以中医大剂峻补，与西药强心剂比较，自知余此种论调绝非臆断。）说不定这种道理，与灵魂学也有关系，此非本书范围，故不深论。
（六）心包络心包络，这个名词也是中医生理上很要紧的一个东西。中医说它是在心下横膜之上，与横膜相粘之黄脂。裹于心脏．与心肺相联，又说这个地方叫作“膻中”，此处正当胸之中隔之上，既不是肺，又不是胃，乃一有脂油而空松的所在（俗名腔子）。所以热入心包，邪传膻中的治法‘参看温症逆传，，是极有价值的理论，不可不格外注意。
以上中医所讲的五脏六腑，大略已经说明，此外尚有营卫、腠理、筋骨、脑髓、经络、皮毛，关节、气海、血海、性命、精神、魄门，以及眼、耳、咽喉、舌、齿、口、唇、鼻、会厌等等，均应择要说明于下。
（一）营卫中医讲营卫，似即指气血而言。然其参悟活动，又非拘于气和血的实质，它那讲营卫贯通的道理，颇觉可喜，所以它说营居脉中，卫行脉外，是相辅而行。营与卫虽是二物，可是营之中亦有卫，卫之中亦有营，二者并不可分，此理虽不及西医血压说之确实，然其推测气血之相互关系，实有其微妙之理，试将调和营卫的方法，加以实验，自知此说不谬，此二字，最好与西医生理，分析脂肪及淋巴液的说法，参看自明。
（二）腠理此二字包括西医所讲之皮下一切组织而言，中医言表证，离不了此二字。
（三）筋骨筋系包括踺及韧带而言，骨之生成，中医谓是骨髓所生。
（四）脑髓中医讲脑，虽无知觉运动神经诸名词，然谓头为诸阳之会，又谓脑为髓海，下通脊髓，是知脑之灵明，且知脑与脊髓联贯之理。不过中医谓脊髓系由肾生出，脑髓又由脊髓生出，实与西医说法不同。然治肾之药，即所以治脑，中药则有极大的效验，这是彳；可厚非的。
（五）经络中医言经脉者，所以行血气而荣阴阳，濡筋骨利关节者也。此经脉并非专指血管而言，故有十二经，又有奇经八脉诸说。玩其文意，即是西医所讲的一切神经。及淋巴管、血管、乳糜管等，均包括在内。又谓横行者为络，细者曰孙络。又云久病伤络，则似指一切之毛细管而言，其说颇复杂。
（六）皮毛此指表皮及毛而言。
（七）关节即骨节。
（八）丹田在脐下，女子名胞宫，又名血海，又名血室，此在中医视为很重要之一部。
（九）津液中医谓心藏神，肝藏魂，肺藏魄，脾藏意，肾藏志。此说似觉支离，学者即以此为神经之代名词观可也。津液二字，系指人身之水分而言，并包括淋巴液、乳糜、精液、尿及各种分泌液在内。
（十）膻中已详前。
以上十项因限于篇幅，太嫌简略，不过略记其名称而已，此外关于中医学之生理，尚有种种名目，学者应取《内经》、《难经》各经参考之，取其可信者，切实试验之，其荒唐不经者勿取也。
病理学合参卷二（此章对于病理、病状、诊断、治法皆连类而及，以便初学。）研究我们这个人所以生活的道理，叫作生理学，前已说明。若是不幸害起病来，普通人住往不能明白，这病是怎么一回事？比方身上热度高，在病者仅能觉着发热烧得慌，至于身体内怎么就太热了？这个道理必须讲明白了，人才能了然，简言之，就是教人知道病态的所以然，这就叫作病理学。本编是讲的极浅近的病理，不过给初学者开个道路而已。（本编所讲，只限于习见而又重要之病症，医者治病，最宜先将西医病理，了解于心，而后参以中医合理的说法，及从实验得来的，中或西的特效治法及药品，较之只知中或西医之单纯治疗，收效最大，但不可以—知半解，即自命为中西兼通，自误误人，慎之慎之。）热（一）发热此热字在一切传染病中，为最多之病象。可是非传染病中，亦有之。西医每以检温器测验病人之体温（平人在摄氏表不过三十七度），凡自摄氏表三十八度以上，皆为体温升腾之象，若至四十度五分，则为过高热，那是最准确的测验。按西医说法，其发热的原理，一为由于组织化学的机转亢盛（就是体内脂肪及含水碳素燃烧机转太旺）。一为由于体温放散之障碍（就是体内所生之温过多，放散不及，调节失宜）。一为有害性物质，进入血液内，遂致发热（例如产褥热就是病菌所产生之毒素）。至于发热之顷，在往恶寒战栗，那是由于末梢血管收缩之结果，皮肤神经之血液突然输入减少，所以病人自己觉着害冷，此时实际上体内已经蓄温过多，热度升高，所以有时皮肤或苍白厥冷，或发赤灼热，或手足厥冷。若是温之放散量超过温之产生量（解热朗），那么就是皮肤的血管扩张充血，发汗增盛，遂复平温（发热原理尚多，此仅举其一二）。然热度太高时，往往起了神经的症状，比方昏迷、谵语、狂妄、头疼、痉挛（角弓反张之类俗名抽风，、尿屎失禁等，这是常见的症状。致于热的太久或太高，体内的蛋白质及脂肪，消耗太多，神经衰弱，往往心脏因过于衰败，致人于死，这就是发热的大概状况。
（不基于以上原因，亦有发热者，宜参考神经系统障碍之说，兹从略。）热的种类约分①稽留热，②间歇热，③弛张热，C回归热，⑤消耗热，⑥败血热，⑦肠窒扶斯热型（以上热型应参照病理学专书详细分识，兹从略，七种。
至于中医论发热，它的理想，是极透澈，而且它分的热之种类，非常清晰。它的治法，也非常灵妙，若与西药比较起来，实在中医用药有它的特长。不过中医退热的药，有时极快，有时比较缓慢一些，可是有时非用中药不能成功。我举一个小小的例子于下，学者可以试验试验，自知我不是妄下断语了。
（民国元年冬，余在山东提法司署供职，因由德州坐火车到济南，沿途受了奇寒。在家起身时又因事悲忿，到署后就病倒了。
从这一医案来看，可以证明水肿的全身水分，是因为使用了中药中补气、补阳的药物，才能将人体的阳气鼓动激发起来，把停留在皮肤之内、肌肉之外的死水气全部蒸腾气化掉，于是气旺阳复，二便通畅，水肿消退，就像烈日当空，一切雾霾阴湿之气，都涣然消散，这就是中医“气化”的道理之一了（以上是从虚证的角度讲解“气化”二字）。关于气化的道理，还有一个非常明显的比喻（以下从实证的角度讲解“气化”二字），比方说天气在大热即将下雨、闷热闭塞不通的时候，一点风也没有，只是郁积蒸腾的闷热，天昏地暗，可以使人喘不过气来，这个时候，就是天地之气不能流通，雨也下不来，雷也发不出，这就好比人身上的阴阳关格，是快要致命的险象，如果一下子，霹雳一声，地气上升，天气下降，顷刻之间，阴阳二气交通，大雨淋漓，雨也下来了，气也平和了，这就是天地之气已经通畅，马上就可以把闭塞懊恼的景象一扫而光。人体内的气和水也是如此。如果是受了秽浊之气的侵袭（实证），肺气因热邪而壅塞蔽阻，呼吸的总枢纽先失去了功用，全体的呼吸一定要受影响，所谓清肃之令不能下行，那么各脏腑的浊阴之气单独上逆，那就糟了，这就和闷热的天气一个样，此时人的五脏六腑，简直像钟表停了摆一样，所以上下内外，全不通气了，他的病象，是内里热得不得了，外皮子上却是越来越发凉，以至于凉得不得了。中医所谓“热深厥亦深”，又叫作“大热似寒”，又叫作“上关下格”，外边的汗，是一点也没有，内里的大小便，也是一点也没有，尤其是小便，简直是明显不通到了极点，两手的脉也渐渐的一点摸不着了，昏迷不醒（或伴有呕吐），危险极了。（此种病象，若用西医的生理病理来解释，是极不相合的，我不敢强行解说，但甲医生的治法，就是本着肺与大肠相表里的说法，注重气化，确实能起死回生，这是由实验得来的，并非偏见。）可是一剂大泻药吃下去，马上就有云飞雾散的奇效，（这与后文论温病逆传不可妄用泻药并不相违背，临症时仔细参详即可。）这个道理，就是肠子一松动，肺气得以下行（如果只知道肺主呼吸，不知道肺气下行的道理，不但不足以谈论西医，也不足以谈论中医。）五脏六腑，全身的气一通畅，水一蒸发，那就叫作浊阴下降，内外上下全通彻，就叫作阴阳调和，身子也温暖了，大便一通，小便自然也通了，汗也出来了（热证因攻下而得到战汗的情况不少），这就是中医气化的精义。它对于膀胱这一腑，虽然未说出输尿管的名称，可是它在治疗上的神验。（或因补益而使水去，或因泻下而小便利，理想上的通彻，简直好得不得了。我在三十年前，也曾极力反对中医气化之说，以后经过治疗的实验，把中西药反复比较了多次，我才知道我以前反对是错误的。关于气化这一点，我不敢强行与西医的说法拉扯，可是遇到以上的病症，你可以比较比较，试验试验，就知道我这一篇叙述，并无一些偏见，一句虚伪了，我非常希望以后就以此种说法，来补西医的缺点，这是我希望能与我志同道合的人，共同来实验的。尿石等症均不适用气化之说，不可误会。凡汗出多了，小便就少，此理即是气之蒸发的实验，西医亦有此说，一查生理学便知。）
（五）《三焦经》云：上焦如雾，中焦如沤，下焦如渎。又说：三焦者，决渎之官，水道出焉。又说：三焦出气，以温肌肉充皮肤。大概中医谓上焦出于胃口之上，并咽以上贯膈而布胸中。中焦亦并胃中，出上焦之后，渗糟粕，蒸津液，化精微而为血（此指淋巴而言）。下焦别回肠（此指盲肠言），注于膀胱而渗入焉。此种见解，不能说毫无错误，尤其是不能指出三焦是什么物件，更觉太嫌笼统。可是中医的理想，对于三焦的作用，诚然也有一部分精义。中医所称三焦，就是西医讲的一切结缔组织细胞、脂肪细胞、神经细胞、以及淋巴细胞、乳糜管等等。中医解剖不精，分不大清楚，而又知道这些东西，澈内澈外，笼及全身，实在是有用的东西，故定其名曰三焦。三焦者，盖包括人体之上中下而言，故又特别声明曰：三焦者，人之三元之气也，总领五脏六腑、营卫经络、内外左右、上下之气。三焦通，则七下左右内外皆通等语。此可见中医能悟出这个道理，就是指不出那一种东西，有那一种的作用（例如结缔组织等名目）。它说的“三焦出气温肌肉”一语，就隐然与西医的酸素在体内燃烧作用之说相合。它说的“蒸津液化精微而为血”，亦与西医讲的食物化血说相合。它那如雾如沤如渎的比喻，对于人身上的水分的化合，更有微妙的理解，这其中包含着营卫、腠理、阴阳开阖的玄理。凡一遇到某一种病症（例如寒水，就要运用这——种的理想来治疗，才能知道这种说法，实实在在灵妙贯通的可喜。若把这种道理，融洽到科学里头，说不定它是更上一层的科学哩。
中医讲生理，还有一个特别名词，叫作“命门”，这种东西，本来无形，中医说是两肾之当中，有一个地方，叫作丹田（脐下），是人之赖以生活的总发源，它是“相火”所在的地方，又叫做真火，真火包于真水（中医称肾水为真水）之中，水火平均，不多不少，这就是阴阳二气，维系团结的精义。这种真火，它是人身的生活元素，它能维持人的生命，发生人身的温暖，而不致于干燥，所以说一点元阳，性命之根（涵育光明）。这个相火，若是没有真水来吸住它，它便独旺了，不平均了。这个火焰，它就渐渐的往上浮动，人就觉着精神不清楚，兴奋过当，发现出种种的狂态。它若是衰弱了，不大热了，人就觉着格外疲乏，精神短，头晕眼黑，食少形寒，阳萎，皮肤枯燥。若是它越来越不能与肾水抱合，真水一点也吸不住真火，有机会它便轰的一下子，飞上来，水火分离，人就成了两半截的现象。阴气越往下沉（肾水下涸），阳气越往上浮（虚火上炎），那就阴阳团结不到一处，各不相顾，一霎那的工夫，阳气也散了，阴气也干了，这人也就失掉了它的性命，这就叫作“阴竭阳绝”，中风，脑充血？俗称的紧痰厥（暴厥），就是这种现象。再轻一点，就叫作孤阳外越，重一点就叫作亡阳，还有阳脱，皆是危症。总归一句话，这全是命门真火，无所附丽，先天之水，失其涵照，所谓孤阳不生，孤阴不长，那么人的生活元素，不就完了吗？我常说，西医的科学，是再好不过的，中医的玄虚，是无从证明的。可是中医对于命门的理论，我是根据着治好了这种病的经验，才深信它这种说法。我以为这种说法，大约与西医所谓热力、活力、张力的道理相近似。可是西医的说法，似乎尚不及中医的水火既济的玄理，显得圆通，而且从治法上比较，也不如中药确实有效。（大补元阳，确能挽回生命于无何有之乡，请于呼吸存亡之时，以中医大剂峻补，与西药强心剂比较，自知余此种论调绝非臆断。）说不定这种道理，与灵魂学也有关系，此非本书范围，故不深论。
（六）心包络，这个名词也是中医生理上很要紧的一个东西。中医说它是在心下横膜之上，与横膜相粘之黄脂。裹于心脏，与心肺相联，又说这个地方叫作“膻中”，此处正当胸之中隔之上，既不是肺，又不是胃，乃一有脂油而空松的所在（俗名腔子）。所以热入心包，邪传膻中的治法（参看温症逆传），是极有价值的理论，不可不格外注意。
以上中医所讲的五脏六腑，大略已经说明，此外尚有营卫、腠理、筋骨、脑髓、经络、皮毛，关节、气海、血海、性命、精神、魄门，以及眼、耳、咽喉、舌、齿、口、唇、鼻、会厌等等，均应择要说明于下。
（一）营卫 中医讲营卫，似即指气血而言。然其参悟活动，又非拘于气和血的实质，它那讲营卫贯通的道理，颇觉可喜，所以它说营居脉中，卫行脉外，是相辅而行。营与卫虽是二物，可是营之中亦有卫，卫之中亦有营，二者并不可分，此理虽不及西医血压说之确实，然其推测气血之相互关系，实有其微妙之理，试将调和营卫的方法，加以实验，自知此说不谬，此二字，最好与西医生理，分析脂肪及淋巴液的说法，参看自明。
（二）腠理 此二字包括西医所讲之皮下一切组织而言，中医言表证，离不了此二字。
（三）筋骨 筋系包括踺及韧带而言，骨之生成，中医谓是骨髓所生。
（四）脑髓 中医讲脑，虽无知觉运动神经诸名词，然谓头为诸阳之会，又谓脑为髓海，下通脊髓，是知脑之灵明，且知脑与脊髓联贯之理。不过中医谓脊髓系由肾生出，脑髓又由脊髓生出，实与西医说法不同。然治肾之药，即所以治脑，中药则有极大的效验，这是不可厚非的。
（五）经络 中医言经脉者，所以行血气而荣阴阳，濡筋骨利关节者也。此经脉并非专指血管而言，故有十二经，又有奇经八脉诸说。玩其文意，即是西医所讲的一切神经。及淋巴管、血管、乳糜管等，均包括在内。又谓横行者为络，细者曰孙络。又云久病伤络，则似指一切之毛细管而言，其说颇复杂。
（六）皮毛 此指表皮及毛而言。
（七）关节 即骨节。
（八）丹田 在脐下，女子名胞宫，又名血海，又名血室，此在中医视为很重要之一部。
（九）津液 中医谓心藏神，肝藏魂，肺藏魄，脾藏意，肾藏志。此说似觉支离，学者即以此为神经之代名词观可也。津液二字，系指人身之水分而言，并包括淋巴液、乳糜、精液、尿及各种分泌液在内。
（十）膻中 已详前。
以上十项因限于篇幅，太嫌简略，不过略记其名称而已，此外关于中医学之生理，尚有种种名目，学者应取《内经》、《难经》各经参考之，取其可信者，切实试验之，其荒唐不经者勿取也。
病理学合参卷二（此章对于病理、病状、诊断、治法皆连类而及，以便初学。）研究我们这个人所以生活的道理，叫作生理学，前已说明。若是不幸害起病来，普通人住往不能明白，这病是怎么一回事？比方身上热度高，在病者仅能觉着发热烧得慌，至于身体内怎么就太热了？这个道理必须讲明白了，人才能了然，简言之，就是教人知道病态的所以然，这就叫作病理学。本编是讲的极浅近的病理，不过给初学者开个道路而已。（本编所讲，只限于习见而又重要之病症，医者治病，最宜先将西医病理，了解于心，而后参以中医合理的说法，及从实验得来的，中或西的特效治法及药品，较之只知中或西医之单纯治疗，收效最大，但不可以—知半解，即自命为中西兼通，自误误人，慎之慎之。）
热 （一）发热 此热字在一切传染病中，为最多之病象。可是非传染病中，亦有之。西医每以检温器测验病人之体温（平人在摄氏表不过三十七度），凡自摄氏表三十八度以上，皆为体温升腾之象，若至四十度五分，则为过高热，那是最准确的测验。按西医说法，其发热的原理，一为由于组织化学的机转亢盛（就是体内脂肪及含水碳素燃烧机转太旺）。一为由于体温放散之障碍（就是体内所生之温过多，放散不及，调节失宜）。一为有害性物质，进入血液内，遂致发热（例如产褥热就是病菌所产生之毒素）。至于发热之顷，在往恶寒战栗，那是由于末梢血管收缩之结果，皮肤神经之血液突然输入减少，所以病人自己觉着害冷，此时实际上体内已经蓄温过多，热度升高，所以有时皮肤或苍白厥冷，或发赤灼热，或手足厥冷。若是温之放散量超过温之产生量（解热朗），那么就是皮肤的血管扩张充血，发汗增盛，遂复平温（发热原理尚多，此仅举其一二）。然热度太高时，往往起了神经的症状，比方昏迷、谵语、狂妄、头疼、痉挛（角弓反张之类俗名抽风）、尿屎失禁等，这是常见的症状。致于热的太久或太高，体内的蛋白质及脂肪，消耗太多，神经衰弱，往往心脏因过于衰败，致人于死，这就是发热的大概状况。
（不基于以上原因，亦有发热者，宜参考神经系统障碍之说，兹从略。）
热的种类约分①稽留热，②间歇热，③弛张热，④回归热，⑤消耗热，⑥败血热，⑦肠窒扶斯热型（以上热型应参照病理学专书详细分识，兹从略，七种。
至于中医论发热，它的理想，是极透澈，而且它分的热之种类，非常清晰。它的治法，也非常灵妙，若与西药比较起来，实在中医用药有它的特长。不过中医退热的药，有时极快，有时比较缓慢一些，可是有时非用中药不能成功。我举一个小小的例子于下，学者可以试验试验，自知我不是妄下断语了。
（民国元年冬，余在山东提法司署供职，因由德州坐火车到济南，沿途受了奇寒。在家起身时又因事悲忿，到署后就病倒了。）
From this medical case, it can be proven that the systemic water retention in edema is resolved because the use of Chinese herbal medicines that tonify Qi (Vital Energy) and Yang (Positive/Energetic Principle) stimulates the body's Yang energy, thereby steaming and vaporizing the stagnant "dead water" qi retained within the skin and outside the muscles. Consequently, Qi becomes vigorous and Yang recovers, bowel movements and urination become smooth, and water swelling subsides. This is akin to the sun shining brightly in the sky, causing all foggy, smoky, yin-damp qi to dissipate completely. This illustrates one aspect of the principle of Qi transformation (Qi Hua) in Traditional Chinese Medicine (TCM) (the above discusses the concept of Qi transformation from the perspective of deficiency syndromes). Regarding the principle of Qi transformation, there is another very clear analogy (the following discusses Qi transformation from the perspective of excess syndromes). For instance, when the weather is extremely hot and about to rain, with stifling, blocked air and no wind at all, only oppressive, steaming heat, darkening the sky and making it difficult to breathe, this represents a situation where the Qi of Heaven and Earth cannot circulate; rain cannot fall, and thunder cannot erupt. This is analogous to the critical condition of Yin-Yang blockage (Yin-Yang Guan Ge) in the human body, a perilous state nearing death. However, if suddenly a clap of thunder occurs, Earth Qi rises and Heaven Qi descends, and within moments, the two Qi interact, resulting in heavy rain. The rain falls, and the Qi becomes peaceful. This signifies that the Qi of Heaven and Earth has become unblocked, instantly sweeping away the sensations of stagnation and frustration. The Qi and Water in the human body are similar. If invaded by turbid and foul Qi (excess syndrome), Lung Qi becomes obstructed due to heat, losing its function as the main pivot of respiration, thereby affecting overall breathing. The descending command of clarity and purification fails, causing turbid Yin Qi from various organs to rise independently, which is disastrous. This is like the stifling hot weather: at this time, the five Zang and six Fu organs are like a clock whose pendulum has stopped, so there is no Qi circulation between the upper and lower, or inside and outside. The patient's symptoms include extreme internal heat while the external skin becomes increasingly cold, eventually becoming extremely cold. TCM describes this as "the deeper the heat, the deeper the cold extremities" (Re Shen Jue Yi Shen), also called "great heat resembling cold" (Da Re Si Han) or "upper closure and lower gridlock" (Shang Guan Xia Ge). There is no sweat on the exterior, and no passage of stool or urine internally, especially urination, which is clearly completely blocked. The pulses in both wrists gradually become imperceptible, and the patient falls into a coma (or experiences vomiting), which is extremely dangerous. (Explaining such symptoms using Western physiological and pathological concepts is highly incompatible; I dare not force an explanation. However, Dr. Jia's treatment method, based on the TCM principle that the Lung and Large Intestine are interior-exteriorly related, focusing on Qi transformation, can indeed bring the dead back to life. This is derived from experimental practice, not prejudice.) Yet, after administering a strong purgative, miraculous effects akin to clouds dispersing and mist vanishing occur immediately. (This does not contradict the later discussion on warm disease counter-transmission where purgatives should not be used recklessly; careful clinical consideration is advised.) The rationale is that once the intestines relax, Lung Qi can descend. (If one only knows that the Lung governs respiration but ignores the downward movement of Lung Qi, one is insufficient to discuss either Western medicine or TCM.) When the Qi of the five Zang and six Fu organs and the whole body becomes unblocked, and water is evaporated, it is called the descent of turbid Yin, achieving thorough communication inside and out, up and down, known as the harmony of Yin and Yang. The body becomes warm, bowel movements resume, urination naturally follows, and sweat appears (many heat syndromes achieve "chill sweating" via purgation). This is the essence of TCM's Qi transformation. Although it does not name the ureter for the Bladder organ, its therapeutic efficacy is miraculous. (Water may be eliminated through tonification, or urination may improve through purgation; the ideal of thorough unblocking is truly excellent. Thirty years ago, I strongly opposed the theory of Qi transformation in TCM. After experimental treatments and repeated comparisons of Chinese and Western medicines, I realized my previous opposition was wrong. Regarding Qi transformation, I do not force connections with Western theories, but encountering the aforementioned conditions allows you to compare and test them, proving that my narrative contains no bias or falsehood. I sincerely hope this approach will supplement Western medicine's shortcomings, inviting colleagues to experiment together. Note: The theory of Qi transformation is not applicable to conditions like urinary stones; do not misunderstand. Excessive sweating leads to reduced urination, which is an experimental proof of Qi evaporation; Western physiology acknowledges this.)
(5) The *San Jiao Meridian* states: "The Upper San Jiao is like mist, the Middle San Jiao like fermentation, and the Lower San Jiao like a ditch." It also says: "The San Jiao is the official of drainage, from which water passages emerge." And again: "San Jiao emits Qi to warm the muscles and fill the skin." Generally, TCM posits that the Upper San Jiao emerges from above the stomach opening, passes through the pharynx, pierces the diaphragm, and spreads in the chest. The Middle San Jiao also resides in the stomach, emerging after the Upper San Jiao, separating dregs, steaming fluids, transforming essences into blood (referring here to lymph). The Lower San Jiao separates from the ileum (referring here to the cecum), pours into the bladder, and permeates therein. This view cannot be said to be without error, especially in failing to identify what object the San Jiao is, which seems too vague. However, the TCM conceptualization of the San Jiao's function undoubtedly contains some profound insights. What TCM calls San Jiao corresponds to all connective tissue cells, fat cells, nerve cells, lymphocytes, chyle vessels, etc., discussed in Western medicine. Due to imprecise anatomical knowledge and unclear distinctions, yet recognizing that these substances permeate the entire body from inside to out and are truly useful, TCM named them San Jiao. San Jiao covers the upper, middle, and lower parts of the human body, hence it is specially stated: "San Jiao is the primordial Qi of man, commanding the Qi of the five Zang and six Fu organs, Ying-Wei, meridians, inside and outside, left and right, upper and lower." With the phrase "When San Jiao is unblocked, everything inside, outside, left, and right is unblocked," it is evident that TCM grasped this principle, even if it could not identify the specific substance or its functions (e.g., connective tissue). The statement "San Jiao emits Qi to warm the muscles" implicitly aligns with the Western concept of oxygen combustion within the body. "Steaming fluids to transform essences into blood" aligns with the Western theory of food converting to blood. Its metaphors of mist, fermentation, and ditches reflect a subtle understanding of water metabolism in the body, containing profound principles of Ying-Wei, Cou Li (interstices), and the opening/closing of Yin and Yang. Whenever encountering specific syndromes (such as cold-water retention), applying this ideal for treatment reveals the practical efficacy and coherence of this theory. Integrating this logic into science might elevate it to a higher level of scientific understanding.
In discussing physiology, TCM uses a special term called "Ming Men" (Gate of Life). Originally formless, TCM locates it between the two kidneys, specifically at the Dantian (below the navel), which is the total source of human life. It is the residence of "Ministerial Fire" (Xiang Huo), also called True Fire. True Fire is enveloped by True Water (Kidney Water in TCM); when fire and water are balanced, neither excessive nor deficient, this embodies the essence of Yin and Yang unity. This True Fire is the vital element of the human body, maintaining life and generating warmth without causing dryness, thus described as "a spark of Primordial Yang, the root of life and destiny" (nurturing light). If Ministerial Fire lacks True Water to anchor it, it flares up alone, becoming unbalanced. The flame gradually floats upward, causing mental confusion, excessive excitement, and various manic states. If it weakens and generates less heat, the person feels extreme fatigue, shortness of spirit, dizziness, blackouts, poor appetite, aversion to cold, impotence, and dry skin. If it increasingly fails to merge with Kidney Water, and True Water cannot hold True Fire, it may suddenly fly upward, separating fire and water, leaving the person in a fragmented state. As Yin Qi sinks further (Kidney Water depletion) and Yang Qi floats upward (deficient fire flaming up), Yin and Yang fail to unite, ignoring each other. In an instant, Yang Qi scatters and Yin Qi dries up, leading to death. This is called "Yin Exhaustion and Yang Absence" (Yin Jie Yang Jue), stroke, cerebral congestion? Or popularly known as Phlegm-Fainting (Bao Jue). Slightly milder cases are called "Lone Yang Escaping Outward," severe cases "Yang Collapse," and "Yang Deviation," all critical conditions. In summary, all these result from Ministerial True Fire having no attachment, and Pre-natal Water losing its nurturing capacity. As the saying goes, "Lone Yang cannot generate, lone Yin cannot grow"; thus, the vital element of life is destroyed. I often say that Western science is excellent, while TCM's esoteric aspects are hard to prove. However, based on clinical experience curing such diseases, I firmly believe in the TCM theory of Ming Men. I believe this concept is roughly similar to Western notions of thermal energy, vitality, and tension. Yet, Western explanations seem less comprehensive than the TCM profound principle of "Fire and Water Both Achieved" (Shui Huo Ji Ji). Moreover, comparing treatment methods, Chinese herbs are indeed more effective. (Greatly tonifying Primordial Yang can indeed save lives from the brink of death. Compare large doses of potent TCM tonics with Western cardiotonics during the moment of breath and life hanging by a thread, and you will know my argument is not baseless speculation.) This principle might also relate to psychics/spiritualism, but this is beyond the scope of this book, so I will not discuss it deeply.
(6) Xin Bao Luo (Pericardium/Lawyer of the Heart) is also a crucial concept in TCM physiology. TCM describes it as yellow fat adhering to the transverse membrane above the heart, wrapping the heart and connecting with the Lung and Heart. This area is also called "Dan Zhong" (Chest Center), located above the mid-septum of the chest, neither Lung nor Stomach, but a hollow, loose space filled with oil (colloquially known as the thoracic cavity). Therefore, the treatment for Heat entering the Pericardium and Pathogens transmitting to Dan Zhong (see Warm Disease Counter-Transmission) is a theory of great value and deserves special attention.
The above roughly explains the Five Zang and Six Fu organs discussed in TCM. Additionally, Ying-Wei, Cou Li, tendons and bones, brain and marrow, meridians, skin and hair, joints, Qi Sea, Blood Sea, life and destiny, spirit and soul, Po Men (anus), as well as eyes, ears, throat, tongue, teeth, mouth, lips, nose, epiglottis, etc., will be briefly explained below.
(1) Ying-Wei (Nutritive and Defensive Qi): TCM's discussion of Ying-Wei seems to refer to Qi and Blood. However, their dynamic interaction is not confined to the physical substance of Qi and Blood. The principle of their mutual penetration is quite commendable. Thus, it states that Ying resides within the vessels, while Wei moves outside the vessels, complementing each other. Although Ying and Wei are two distinct entities, Ying contains Wei, and Wei contains Ying; they are inseparable. While this theory may not be as precise as the Western concept of blood pressure, its speculation on the interrelationship between Qi and Blood possesses subtle logic. Experimentally applying methods to harmonize Ying and Wei will confirm its validity. These two terms are best understood by referencing Western physiological analyses of fat and lymph fluid.
(2) Cou Li (Intertissular Spaces/Skin Pores): These two terms encompass all subcutaneous tissues discussed in Western medicine. TCM discussions of Exterior Syndromes invariably involve these concepts.
(3) Jin Gu (Tendons and Bones): "Jin" includes tendons and ligaments. TCM posits that bone generation arises from Marrow.
(4) Nao Sui (Brain and Marrow): Although TCM lacks terms like sensory/motor nerves, it states that the head is the meeting place of all Yang meridians and that the Brain is the Sea of Marrow, connecting downwards to the spinal cord. Thus, it understands the brain's spiritual clarity and its connection to the spinal cord. However, TCM claims the spinal cord is generated by the Kidney and the brain by the spinal cord, differing from Western views. Nevertheless, since kidney-tonifying herbs effectively treat the brain, this efficacy is undeniable.
(5) Jing Luo (Meridians and Collaterals): TCM states that meridians transport Qi and Blood to nourish Yin and Yang, moisten tendons/bones, and benefit joints. These meridians do not refer exclusively to blood vessels; hence, there are Twelve Primary Meridians and Eight Extraordinary Vessels. Interpreting the text, this encompasses all nerves, lymphatic vessels, blood vessels, and chyle vessels discussed in Western medicine. Horizontal branches are called Collaterals (Luo), and fine ones are Sun-Luo. Chronic illness damaging collaterals likely refers to capillaries. The theory is complex.
(6) Pi Mao (Skin and Hair): Refers to the epidermis and hair.
(7) Guan Jie (Joints): Refers to bone joints.
(8) Dan Tian (Elixir Field): Located below the navel. In women, it is called Bao Gong (Womb), Xue Hai (Sea of Blood), or Xue Shi (Blood Chamber), considered a very important part in TCM.
(9) Jin Ye (Body Fluids): TCM states the Heart stores Spirit (Shen), Liver stores Ethereal Soul (Hun), Lungs store Corporeal Soul (Po), Spleen stores Intellect (Yi), and Kidneys store Willpower (Zhi). This view may seem fragmented; scholars may regard it as a synonym for the nervous system. "Jin Ye" refers to bodily fluids, including lymph, chyle, semen, urine, and various secretions.
(10) Dan Zhong: Detailed previously.
The above ten items are too brief due to space limitations, merely listing names. Regarding TCM physiology, there are many other terms. Scholars should consult the *Nei Jing* (Inner Canon) and *Nan Jing* (Classic of Difficult Issues), adopting credible ones for practical experimentation and discarding absurd ones.
Pathology Combined Study, Volume 2 (This chapter covers pathology, symptoms, diagnosis, and treatment methods sequentially for beginners.) Studying the principles of human life is called Physiology, as previously explained. Unfortunately, when people fall ill, they often cannot understand what is happening. For example, when body temperature is high, the patient only feels feverish burning. How does the body become too hot internally? This principle must be clarified for people to understand. Simply put, it teaches people the rationale behind pathological states, which is called Pathology. This section presents very basic pathology, merely paving the way for beginners. (The content herein is limited to common and important diseases. Physicians should first understand Western pathology, then combine it with reasonable TCM explanations and empirically verified effective treatments/medications from both systems. This yields better results than relying solely on TCM or Western medicine. However, do not claim proficiency in both based on partial knowledge, as this harms oneself and others. Be cautious.)
Heat (1) Fever: This symptom is the most common in all infectious diseases, though it also occurs in non-infectious diseases. Western medicine measures patient body temperature with a thermometer (normal is under 37°C). Temperatures above 38°C indicate rising body temperature, and 40.5°C indicates hyperpyrexia, which is the most accurate measurement. According to Western medicine, the principles of fever are: 1. Hyperactive tissue chemical processes (excessive combustion of fats and carbohydrates). 2. Obstruction of heat dissipation (excessive internal heat production with inadequate dissipation and regulation failure). 3. Entry of harmful substances into the blood causing fever (e.g., puerperal fever caused by bacterial toxins). During fever, patients often experience chills and shivering due to peripheral vasoconstriction, reducing blood flow to skin nerves, making them feel cold despite internal heat accumulation. Skin may appear pale and cold, red and hot, or extremities cold. If heat dissipation exceeds production (antipyresis), cutaneous vasodilation and congestion occur, sweating increases, and temperature returns to normal (there are many fever principles; only a few are listed). High fever often causes neurological symptoms like coma, delirium, madness, headache, convulsions (opisthotonos/commonly known as convulsions), and incontinence. Prolonged or extreme heat consumes proteins and fats, leading to neurasthenia and often death due to cardiac failure. This is the general status of fever.
(Fever not based on the above causes should reference nervous system disorders, omitted here.)
Types of fever are approximately: ① Continued fever, ② Intermittent fever, ③ Remittent fever, ④ Relapsing fever, ⑤ Consumptive fever, ⑥ Septic fever, ⑦ Typhoid fever type (For detailed classification of these types, refer to specialized pathology books; omitted here, seven types).
Regarding TCM's discussion of fever, its theoretical framework is extremely thorough, its classification of fever types is very clear, and its treatment methods are highly effective. Compared to Western drugs, TCM has its own strengths in antipyretic usage. Sometimes TCM reduces fever rapidly, sometimes slowly, but sometimes only Chinese herbs can succeed. I provide a small example below for scholars to test, proving I am not speaking arbitrarily.
(In the winter of the first year of the Republic of China [1912], I served in the Shandong Provincial Judicial Department. Traveling by train from Dezhou to Jinan, I was exposed to extreme cold along the way. Upon waking at home, I was also grieved and angered by certain matters. After arriving at the department, I fell ill.)