仲景谓腰以上肿当发汗，腰以下肿当利小便，盖指湿家风水、皮水之肿而言。又谓无水虚肿，当
发其汗，盖指阳气闭结而阴不虚者言也。若温热大伤阴气之后，由阴精损及阳气，愈后阳气暴复，
阴尚亏歉之至，岂可发汗利小便哉！吴又可于气复条下，谓血乃气之根据归，气先血而生，无所根据归，
故暂浮肿，但静养节饮食自愈。余见世人每遇浮肿，便于淡渗利小便方法，岂不畏津液消亡而成三
消证，快利津液为肺痈肺痿证，与阴虚、咳嗽身热之劳损证哉！余治是证，悉用复脉汤，重加甘草，
只补其未足之阴，以配其已复之阳，而肿自消。千治千得，无少差谬，敢以告后之治温热气复者。暑温、湿温不在此例。
人之血，即天地之水也，在卦为坎（坎为血卦）治水者不求之水之所以治，而但曰治水，吾
未见其能治也。盖善治水者，不治水而治气。坎
之上下两阴爻，水也；坎之中阳，气也；其原分自干之中阳，干之上下两阳，臣与民也；干之中阳，在上
为君，在下为师；天下有君师各行其道于天下，而彝伦不叙者乎？天下有彝伦攸叙，而水不治
者乎？此《洪范》所以归本皇极，而与《禹贡》相为表里者也。故善治血者，不求之有形之血，而
求之无形之气。盖阳能统阴，阴不能统阳；气能生血，血不能生气。至于治之之法，上焦之血，责之
肺气，或心气；中焦之血，责之胃气，或脾气；下焦之血，责之肝气、肾气、八脉之气。治水与血之法，
间亦有用通者，开支河也；有用塞者，崇堤防也。然皆已病之后，不得不与治其末；而非未病之先，专治其本之道也。
张仲景说，腰部以上浮肿应当采用发汗法治疗，腰部以下浮肿应当采用利小便法治疗，这大概是指湿邪体质患者患风水、皮水所致的浮肿而言。他又说，没有水饮停聚的虚性浮肿，应当采用发汗法治疗，这大概是指阳气闭结而阴液并未亏虚的情况而言。如果在温热病严重损伤阴气之后，由阴精亏损波及阳气，在病愈后阳气突然恢复，但阴液仍然极度亏虚的情况下，怎么可以使用发汗和利小便的方法呢！吴又可关于气复条下论述说，血是气的根基和归宿，气先于血而生，如果没有根基和归宿，所以暂时出现浮肿，只要静养并节制饮食就能自愈。我看见世人每当遇到浮肿，就轻易使用淡渗利小便的方法，难道不担心津液消亡而变成三消证吗？快速通利津液会导致肺痈、肺痿证，以及阴虚、咳嗽、身热的劳损证啊！我治疗这种病症，全部使用复脉汤，加重甘草用量，只补充未充足的阴液，以配合已经恢复的阳气，那么浮肿自然消退。一千次治疗一千次有效，没有丝毫差错谬误，敢以此告知后来治疗温热气复的患者。暑温、湿温不在此例。
人的血，就是天地的水，在八卦中属于坎卦（坎为血卦）。善于治水的人，不去探究水之所以泛滥的原因，只是笼统地说治水，我没见过他能治好水的。大概善于治水的人，不治水而治气。坎卦上下两爻为阴爻，代表水；坎卦中间一爻为阳爻，代表气；其源头分化自乾卦中间的阳爻，乾卦上下两爻为阳爻，象征臣与民；乾卦中间的阳爻，在上位为君，在下位为师；天下有君主和师长各自遵循其道治理天下，而伦理秩序混乱的吗？天下有伦理秩序井然，而水不能治理好的吗？这就是《洪范》因此归结于皇极之道，并与《禹贡》互为表里的原因。所以善于治血的人，不去追求有形的血，而去追求无形的气。大概阳气能统摄阴血，阴血不能统摄阳气；气能生血，血不能生气。至于治疗的方法，上焦的血，责成于肺气或心气；中焦的血，责成于胃气或脾气；下焦的血，责成于肝气、肾气、八脉之气。治水与治血的方法，间或也有用疏通法的，这是开挖支流的意思；有用堵塞法的，这是加固堤防的意思。然而这些都是病已发生之后，不得不治其标的方法；而不是病未发生之前，专门治本的方法。
Zhang Zhongjing stated that edema above the waist should be treated with sweating methods, and edema below the waist should be treated with diuretic methods. This likely refers to the edema caused by Wind-Water (Fengshui) or Skin-Water (Pishui) in patients with dampness constitutions. He further stated that empty edema without fluid retention should be treated with sweating methods, which likely refers to cases where Yang Qi is obstructed but Yin fluids are not deficient. However, after severe damage to Yin Qi by warm-heat pathogens, if Yin essence depletion affects Yang Qi, and after recovery, Yang Qi suddenly rebounds while Yin remains severely deficient, how can one possibly use sweating or diuretic methods? Wu Youke, under the section on Qi rebound, stated that blood is the foundation and destination of Qi; Qi generates before Blood. Without a foundation, temporary edema occurs, which heals itself through rest and dietary regulation. I observe that people often resort to bland and leaching diuretic methods whenever they encounter edema. Are they not afraid that this will consume body fluids and lead to Sanxiao (Three Wasting-Thirst) syndromes? Rapidly draining fluids may result in Lung Abscess (Feiyong) or Lung Flaccidity (Feiwei), as well as consumptive diseases characterized by Yin deficiency, cough, and fever! In my treatment of such conditions, I exclusively use Fumai Tang (Pulse-Recovering Decoction), significantly increasing the dosage of Gancao (Licorice Root). This solely supplements the insufficient Yin to harmonize with the recovered Yang, causing the edema to subside naturally. My treatments have been successful every time without error. I dare to share this with future practitioners treating Warm-Heat Qi Rebound. Shuwen (Summerheat-Warmth) and Shiwen (Damp-Warmth) do not fall under this category.
Human blood is equivalent to the water of Heaven and Earth, corresponding to the Kan hexagram (Kan represents the Blood trigram). Those skilled at managing water do not seek the root cause of why water floods, but merely speak of "managing water"; I have never seen them succeed. Generally, those skilled at managing water manage Qi rather than Water directly. In the Kan hexagram, the upper and lower Yin lines represent Water; the central Yang line represents Qi. The origin stems from the central Yang line of the Qian hexagram. The upper and lower Yang lines of Qian represent ministers and commoners; the central Yang line of Qian, when positioned above, represents the Ruler, and when positioned below, represents the Teacher. Is there any instance in the world where Rulers and Teachers each follow their respective paths, yet ethical order is chaotic? If ethical order is maintained, can water fail to be managed? This is why *Hongfan* (Great Plan) attributes its basis to Huangji (Supreme Ultimate), standing in mutual correspondence with *Yugong* (Tribute of Yu). Therefore, those skilled at treating blood do not seek tangible Blood, but intangible Qi. Yang can command Yin, but Yin cannot command Yang; Qi can generate Blood, but Blood cannot generate Qi. Regarding treatment methods: for Blood in the Upper Jiao, responsibility lies with Fei Qi (Lung Qi) or Xin Qi (Heart Qi); for Blood in the Middle Jiao, responsibility lies with Wei Qi (Stomach Qi) or Pi Qi (Spleen Qi); for Blood in the Lower Jiao, responsibility lies with Gan Qi (Liver Qi), Shen Qi (Kidney Qi), and the Qi of the Eight Extraordinary Vessels. Methods for managing water and blood occasionally include dredging (opening branch channels) or blocking (reinforcing dikes). However, these are measures taken after illness has occurred to address the symptoms (branch), rather than the method of specifically treating the root cause before illness occurs.