其人肥胖，下元有寒，赤带色淡，是水胜于火，湿多而血少也。治法正与前相反。
炙党参 白茯苓 生草 法半夏 炙当归 车前子（炒） 制白术 制赤术 陈皮 黑芥穗 生薏仁 贯众炭 酒
白芍 焦栀子
下元寒甚者，加吴萸、艾叶、炮姜。
竹泉生曰∶带下一证，傅青主言之最详，然亦只言五色各一条，但举其正而示入。余更历言其变，五种，凡十三条
带下之义，亦少备矣。虽使天地之气，将来更有变迁，然其理弗外是也。
竹泉生曰∶调经调血，用药不甚异，然要其指归，血与经水，固有大不同者矣。故吾于女科，又有调血之说。
今夫经水，有血之色，兼精之质，两无所归，遂成废物，无益于身，故常令泄，不过藉之以会合君相，因得调和太
冲脉而已。
至于血则不然，内而五脏六腑，外而肌肉皮毛，四肢九窍百骸，莫不资之以为润，得之以为荣也。使其不养心，则
怔忡矣。不养肝，则厥逆矣。不养皮毛，则甲错而焦落矣。不养筋络，则麻木而拘擎矣。此岂可与经水之废物无益身体
者，同日而语哉！
苟通其故，则知治经水有通而无补，治血苟非瘀结，亦不宜轻易而破耗也。是故经之欲补者，非亡血，即血枯也。
血之宜破者，非经闭，即血瘀也。
虽然，血之为益固不小，而其为害亦甚大，先贤有言曰∶无瘀不成劳，传尸劳瘵，其虫通灵，瘀为之也。故治血，
虽不可轻于破，亦不得偏于补，是以谓之调血。
且夫欲知调血之精义者，必先明血脉所行之道路，五脏皆有系，除系之外，脏腑皆有脂膜，互相连属，其形如纩缕，
如丝网。《经》所谓∶心脉络小肠，上肺，出腋。心包脉下膈，历三焦，出腋。肝脉过阴器、小腹、络胆、挟胃上过目系，
会督脉于颠顶。脾脉络胃，挟咽，连舌本。肺脉循胃脘，出腋。肾脉贯脊，络膀胱，上循咽挟舌；肢者络于心。小肠脉
络心，下膈绕胃。三焦脉布膻中，络心包，下膈。胆脉循胁里，络于肝。胃脉环唇、循喉、下膈、络脾，下挟脐。大肠
脉穿膈，络肺。膀胱脉挟脊入腰，络肾。出于髀外，此即脂膜，与三焦油膜皆相连属，由三焦油膜而生无数脂膜，分走
于筋骨肌肉关节，而偏乎周身，血管即在其中，自脏腑入三焦，而外达于遍体，枝干交错，络绎不绝，血走管中，随气
而动，是为动脉也，故曰脉络，又曰隧道，而统谓之血脉，亦谓之血络。明乎此，是故知调血之道，总以充足无亏而周
流不息为大宗旨者也。
经水血脉，大有异矣。然治之颇同，何也？盖精也、血也、经水也，皆肾中天一之水所化者也。其所以化精化血化
经水，皆赖君相二火之力，故水火虚，则精血经水三者皆虚，彼固同父异母，异流同源者也，故治之同者竟无异，治之
异者竟不同。
那个人身体肥胖，下焦元阳有寒邪，赤带颜色淡红，这是水气胜过火气，湿气重而血液少的表现。治疗方法正好与前面（湿热证）相反。
炙党参 白茯苓 生甘草 法半夏 炙当归 车前子（炒制） 制白术 制苍术 陈皮 黑芥穗 生薏苡仁 贯众炭 酒白芍 焦栀子
竹泉生说：带下病这一证候，傅青主论述得最为详细，但他只是分别列举了五色带下的各一条，仅指出其正证以引导入门。我进一步详尽地论述了其变证，五种带下共十三条，关于带下的义理也就比较完备了。即使天地之气将来还有变迁，但其道理不会超出这个范围。
竹泉生说：调理月经和调理血液，用药没有太大差异，但探究其根本宗旨，血与经水，确实有很大的不同。所以我对于妇科，又提出了“调血”的说法。
如今所说的经水，具有血的色泽，兼具精的质地，两者无处归属，于是成为废物，对身体无益，所以让它经常排泄，不过是借助它来交会君火与相火，从而调和太冲脉罢了。
至于血则不是这样，对内滋养五脏六腑，对外滋润肌肉皮毛，四肢九窍百骸，无不依赖它来润泽，依靠它来荣养。如果血不能养心，就会出现心悸怔忡。如果血不能养肝，就会出现四肢厥逆。如果血不能养皮毛，皮肤就会干枯粗糙脱落。如果血不能养筋络，肢体就会麻木拘挛。这怎么能和经水这种对身体无益的废物相提并论呢！
如果通晓其中的缘故，就知道治疗经水应当用通利之法而不宜用补法，治疗血液如果不是瘀结阻滞，也不应该轻易使用破血耗散的药物。因此，月经需要补益的情况，要么是失血过多，要么是血枯。血液需要攻破的情况，要么是闭经，要么是血瘀。
虽然，血带来的益处固然不小，但它造成的危害也非常大，先贤有句话说：没有瘀血就不会形成劳损，传尸劳瘵（肺结核等慢性消耗性疾病），那些致病虫通灵，都是由瘀血引起的。所以治疗血液，既不能轻易攻破，也不能偏重于滋补，因此称之为“调血”。
况且想要了解调血的精妙义理，必须先明白血脉运行的道路。五脏都有系连，除了系连之外，脏腑之间都有脂膜，互相连接属合，形状像丝绵缕线，像丝网一样。《内经》所说：心经脉络小肠，上连肺，出于腋下。心包经下膈，遍络三焦，出于腋下。肝经经过阴器、小腹，联络胆，挟胃上行至目系，在头顶与督脉会合。脾经络胃，挟咽，连舌根。肺经循行胃脘，出于腋下。肾经贯穿脊柱，联络膀胱，上行循喉咙挟舌根；肢体的络脉联络于心。小肠经络络心脏，下膈绕胃。三焦经布散于膻中，联络心包，下膈。胆经循行胁里，联络肝脏。胃经环绕嘴唇，循行喉咙，下膈，联络脾脏，下行挟脐。大肠经穿过膈肌，联络肺脏。膀胱经挟脊入腰，联络肾脏，出于大腿外侧，这就是脂膜，与三焦油膜都相连属，由三焦油膜生出无数脂膜，分散走向筋骨肌肉关节，遍布周身，血管就在其中，从脏腑进入三焦，向外达于全身，枝干交错，连绵不绝，血液在管中流动，随着气机而动，这就是动脉，所以称为脉络，又称隧道，统称为血脉，也称为血络。明白了这一点，就知道调血的原则，总以气血充足无亏损且周流不息为大的宗旨。
经水和血脉，大有不同。然而治疗起来颇为相似，为什么呢？因为精、血、经水，都是由肾中的天一之水所化生的。它们之所以能化生精、化生血、化生经水，都依赖于君火与相火的力量，所以如果水火虚弱，那么精、血、经水三者都会虚弱，它们确实是同父异母、异流同源的关系，所以治疗相同的地方竟然没有不同，治疗不同的地方竟然完全不同。
The patient is obese, with cold in the lower *yuan* (origin/kidney yang), and the leukorrhea is red but pale in color. This indicates that water qi overcomes fire qi, meaning dampness is excessive while blood is deficient. The treatment method is exactly opposite to the previous one.
Zhi Dangshen (Prepared Codonopsis Root), Baifuling (Poria), Sheng Cao (Raw Licorice Root), Fa Banxia (Processed Pinellia Tuber), Zhi Danggui (Prepared Angelica Sinensis Root), Cheqianzi (Plantago Seed, stir-fried), Zhi Baizhu (Processed Atractylodes Macrocephala Rhizome), Zhi Chuzhu (Processed Atractylodes Lancea Rhizome), Chenpi (Tangerine Peel), Hei Jiesui (Blackened Saposhnikovia Root Hair), Sheng Yiren (Raw Coix Seed), Guanzhong Tan (Charred Cibotium Rhizome), Jiubaishao (White Peony Root soaked in wine), Jiao Zhizi (Gardenia Fruit, scorched).
If the cold in the lower *yuan* is severe, add Wuyu (Evodia Fruit), Aiye (Mugwort Leaf), and Paojiang (Roasted Ginger).
Zhushunsheng said: Regarding leukorrhea, Fu Qingzhu discussed it most extensively, yet he only listed one rule for each of the five colors, merely pointing out the standard patterns to guide beginners. I have further elaborated on the variations, covering five types and thirteen sub-patterns, thereby making the theory of leukorrhea quite comprehensive. Even if the qi of heaven and earth undergoes future changes, the underlying principles will not exceed this scope.
Zhushunsheng said: Regulating menstruation and regulating blood involve similar medications; however, examining their fundamental essence, blood and menstrual fluid are indeed significantly different. Therefore, in gynecology, I propose the concept of "regulating blood."
Menstrual fluid possesses the color of blood and the substance of essence (*jing*). Since neither belongs exclusively to one or the other, it becomes waste, offering no benefit to the body. Thus, it is allowed to discharge regularly, merely serving to facilitate the interaction between Ministerial Fire and Sovereign Fire, thereby harmonizing the Chong Mai (Penetrating Vessel).
Blood, however, is different. Internally, it nourishes the five zang and six fu organs; externally, it moistens muscles, skin, hair, limbs, nine orifices, and bones. All rely on it for moisture and prosperity. If blood fails to nourish the heart, palpitations occur. If it fails to nourish the liver, cold extremities (Jue Ni) occur. If it fails to nourish the skin and hair, the skin becomes rough, dry, and scaly. If it fails to nourish tendons and collaterals, numbness and spasms occur. How can this be compared to menstrual fluid, which is waste and offers no benefit to the body!
Understanding this, one knows that treating menstrual fluid requires unblocking rather than tonifying. Treating blood, unless there is stasis accumulation, should not lightly employ methods that break and deplete. Therefore, cases requiring tonification of menstruation are either due to blood loss or blood exhaustion. Cases requiring breaking of blood are either amenorrhea or blood stasis.
Although blood provides great benefits, its harm can also be significant. Ancient sages said: "Without stasis, there is no consumption disease (Lao)." In cases of infectious consumption diseases (Chuan Shi Lao Zhai), the pathogenic factors are spiritual and driven by stasis. Thus, when treating blood, one must not lightly use breaking methods, nor should one bias towards tonification; hence it is called "regulating blood."
Furthermore, to understand the profound meaning of regulating blood, one must first clarify the pathways of blood vessels. Each zang organ has connections. Apart from these connections, between the organs lie fatty membranes that interconnect like silk threads or nets. As stated in the *Classic*: The Heart channel connects to the Small Intestine, goes up to the Lung, and emerges at the axilla. The Pericardium channel passes through the diaphragm, traverses the Sanjiao, and emerges at the axilla. The Liver channel passes through the genitalia and lower abdomen, connects to the Gallbladder, flanks the Stomach, ascends to connect with the eyes, and meets the Du Mai at the vertex. The Spleen channel connects to the Stomach, flanks the throat, and links to the root of the tongue. The Lung channel follows the stomach region and emerges at the axilla. The Kidney channel penetrates the spine, connects to the Bladder, ascends along the throat and flanks the tongue; limb collaterals connect to the Heart. The Small Intestine channel connects to the Heart, passes through the diaphragm, and surrounds the Stomach. The Sanjiao channel spreads in the chest, connects to the Pericardium, and passes through the diaphragm. The Gallbladder channel follows the hypochondrium, connecting to the Liver. The Stomach channel circles the lips, follows the throat, passes through the diaphragm, connects to the Spleen, and descends flanking the navel. The Large Intestine channel pierces the diaphragm and connects to the Lung. The Bladder channel flanks the spine into the waist, connects to the Kidneys, and emerges at the outer thigh. These are the fatty membranes, all connected to the Sanjiao oily membranes. Countless fatty membranes arise from the Sanjiao oily membranes, distributing throughout the bones, muscles, and joints, pervading the entire body. Blood vessels reside within them, entering the Sanjiao from the organs and extending outward to the whole body, with branches intersecting continuously. Blood flows within the vessels, moving with Qi; this is arterial movement. Hence they are called Mai Luo (Vessels and Collaterals), also known as tunnels, collectively referred to as Xue Mai (Blood Vessels) or Xue Luo (Blood Collaterals). Understanding this, we know that the principle of regulating blood is primarily to ensure abundance without deficiency and continuous circulation.
Menstrual fluid and blood vessels are vastly different. Yet their treatment is quite similar. Why? Because essence, blood, and menstrual fluid are all transformed from the Water of Tian Yi (Heavenly One) in the Kidneys. Their transformation relies on the power of Sovereign and Ministerial Fire. Therefore, if Water and Fire are deficient, essence, blood, and menstrual fluid are all deficient. They share the same source but have different streams (like half-siblings); thus, treatments that are the same remain identical, and treatments that differ remain distinct.