（瞀）、（ ）
瞀∶昏也。如酒醉而心火热甚，则神浊昧而瞀昏也。
∶动也。惕跳动 ，火之体也。
（暴喑）
暴喑∶猝哑也，金肺主声，故五行惟金响。金应于干，干为天，天为阳，为健，为动；
金本燥，为涸，为收，为敛，为劲切，为刚洁。故诸能鸣者，无越此也。凡诸发语声者，由
其形气之鼓击也，鼓击者，乃健动之用也。所谓物寒则能鸣者，水实制火，火不克金也。其
或火旺水衰，热乘金肺，而神浊气郁，则暴喑无声也。故《经》言内夺而厥，则为喑俳，此肾虚
也。俳者，废也。
（冒昧）
冒昧∶非触冒，乃昏冒也。昧，暗也。气热则神浊冒昧，火之体也。
（躁扰）
躁扰∶躁动烦热，扰乱而不宁，火之体也。热甚于外，则肢体躁扰，热甚于内，则神志
躁动，返复癫倒，懊 烦心，不得眠也。或云呕哕而为胃冷心烦疼者，非也
。故烦心、心痛，腹空热生而发，得食热退而减也。或逆气动躁者，俗谓咽喉，由水衰火旺
，而犹火之动也。故心胸躁动，谓之怔忡，俗云心忪，皆为热也。
（狂越）
狂越∶狂者，狂乱而不正定也。越者，乖越礼法而失常也。夫外清而内浊，动乱参差，
火之体也；静顺清朗，准则信平，水之体也。由是肾水主志，而水火相反。故心火旺则肾水
衰，乃失志而狂越也。
或云∶重阳者狂，重阴者癫，则《素问》之说不同也。《经》注曰∶“多喜为
癫，多怒为狂。”然喜为心志，故心热甚则多喜而为癫也；怒为肝志，火实制金，不能平木，
故肝实则多怒而为狂也。况五志所发皆为热，故狂者五志间发，但怒多尔。
凡热于中，则多干阳明胃经也。《经》曰∶“阳明之厥，则癫疾欲走，腹满不得卧，面赤而热，妄言。”又曰∶“阳明
病洒洒振寒，善伸数欠，或恶人与火，闻木音则惕然而惊，心欲动，独闭户牖而处，欲上高
而歌，弃衣而走，贲响腹胀，骂詈不避亲疏。”又《经》曰∶“热中消中，皆富贵人也。今禁膏粱，
是不合其心，禁芳草、石药，是病不愈。愿闻其说。岐伯曰∶芳草之气美，石药之气悍。二
者其气急疾坚劲，故非缓心和人，不可服此二者。……夫热气 悍，药气亦然，二者相遇，恐内
伤脾。”注曰∶膏，谓油腻肥脂也。粱，粮米也。芳草，谓芳美之味也。芳，香美也。坚，固
也。劲，硬也。 ，疾也。盖服膏粱芳草石药，则热气坚劲疾利，而为热中消中，发为
癫狂之疾，夫岂癫为重阴者欤！
（骂詈）
骂詈∶言为心之声也。骂詈，言之恶也。夫水数一，道近而善；火数二，道远而恶。水
者，内清明而外不彰，器之方员，物之气味，五臭五色，从而不违，静顺信平，润下而善利
万物，涤洗浊秽，以为清静，故上善若水；水火相反，则下愚如火也。火者，外明耀而内烦
浊，燔炳万物，为赤为热，为苦为焦，以从其己，燥乱参差，炎上而烈，害万物，熏燎鲜明
，以为昏昧。水生于金，而复润母燥；火生于木，而反害母形。故《易》曰∶“润万物者，莫
润乎水。”又言∶“离火为戈兵。”故火上有水制之，则为既济；水在火下，不能制火，为未济也
。是知水善火恶。
而今病阳盛阴虚，则水弱火强，制金不能平木，而善去恶发，骂詈不避亲
疏。喜笑恚怒而狂，本火热之所生也，平人怒骂亦同。或本心喜而无怒，以为戏弄之骂，亦
心火之用也。故怒骂者，亦兼心喜骂于人也，怒而恶发可嗔者，内心喜欲怒于人也。
（惊骇）
惊骇∶骇，惊愕也。君火义同。
（ 肿）
肿∶热胜肉，而阳气郁滞故也！
（疼酸）
疼酸∶酸疼也。由火实制金，不能平木，则木旺而为兼化，故言酸疼也。
（气逆冲上）
气逆冲上∶火气炎上故也。
（禁栗）
禁栗如丧神守∶栗，战栗也。禁，冷也。又义见君火化中。禁，俗作噤。如丧神守者，
神能御形，而反禁栗，则如丧失保守形体之神也。
（嚏）
嚏∶鼻中因痒，而气喷作于声也。鼻为肺窍，痒为火化。心火邪热，干于阳明，发于鼻
而痒，则嚏也。或故以物扰之，痒而嚏者，扰痒火故也。或视日而嚏者，由目为五脏神华，
太阳真火，晃耀于目，则心神躁乱。而发热于上，则鼻中痒而嚏也。伤寒病再经衰而或嚏者，
由火热已退，而虚热为痒，痒发鼻则嚏也。或风热上攻，头鼻壅滞，脉浮而无他证者，内
药鼻中，得嚏则壅滞开通而愈也。或有痛处，因嚏而痛甚不可忍者，因嚏之气攻冲结痛，
而不得通利故也。
（呕）、（疮疡）
呕、疮疡∶君火化同。
（喉痹）
喉痹∶痹，不仁也，俗作闭，犹闭塞也，火主肿胀，故热客上焦，而咽嗌肿胀也。
（耳鸣）
耳鸣∶有声，非妄闻也。耳为肾窍，交会手太阳、少阳，足厥阴、少阴、少阳之经。
若水虚火实，而热气上甚，客其经络，冲于耳中，则鼓其听户，随其脉气微甚，而作诸音声
也。《经》言∶阳气上甚而跃，故耳鸣也。
（聋）
聋之为病，俗医率以 悍燥烈之药制之，往往谓肾水虚冷故也。夫岂知水火之阴阳，心
肾之寒热，荣卫之盛衰，犹权衡也，一上则必一下。是故高者抑之，下者举之，此平治之道
也。夫心火本热，虚则寒矣；肾水本寒，虚则热矣，肾水既少，岂能反为寒病耶？
《经》言∶足少阴肾水虚，则腹满，身重，濡泻，疮疡流水，腰股痛发， 股膝不便，烦冤，足痿
，清厥，意不乐，大便难，善恐心惕，如人将捕，口苦，舌干，咽肿，上气，嗌干及痛，烦
心，心痛，黄胆，肠 下血，脊臀股内后廉痛，痿厥，嗜卧，足下热而痛。以此见肾虚为病，皆是热证。
《经》又曰∶“有所远行劳倦，逢大热而渴，渴则阳气内伐，内伐则热舍于肾。肾
者水脏也，骨热而髓虚，故发骨痿。”注言∶“阳气内伐，谓伐腹中之阴气也；水不胜火，以热舍于肾中也。”
《经》又曰∶“骨痿者，生于大热也。”又曰∶“肾热者，色黑齿槁。”凡色黑齿槁之人，
必身瘦而耳焦也。所以然者，水虚则火实，而热亢极则害，承乃制，故反兼水之黑也；肾水
衰少，不能润泽，故黑干焦槁也；齿、耳属肾，故甚也。如疮疡热极无液，则肉干焦而色黑也。然则水衰为热明矣，岂
可反言寒耶！
故《仙经》以息为六字之气，应于三阴三阳，脏腑之六气。实则行其本化之字泻之，衰则行其胜己之字
泻之，是为杀其鬼贼也；所谓六字之气者，肝吁，心呵，相火唏，脾呼，肺 ，肾本吹
也。故吹去肾寒则生热，呵去心热则生寒，故曰∶春不呼，夏不 ，秋不吁，冬不呵。
四时常有唏，谓三焦无不足；八节不得吹，谓肾状难得实。然以吹验之，吹去肾水寒气，
则阳热暴甚，而目瞑昏眩，虚为热证明矣，岂可反言肾虚为冷，而以热药养水耶？况水少不
能胜火，又服热药，宁无损欤！
《经》言∶“以寒治热。”谓寒养水而泻火；“以热治寒，”谓热助火而耗
水也。《经》虽或言“以热治热”。谓病气热甚，能与寒药交争，而寒药难下，故反热服，顺其病热。
热病既消，寒性乃发，则病热除愈。如承气汤寒药，反以热服之类是也。伤寒同法。《经》曰∶“寒因热用”，“热因寒用”，
亦是治
热类也。故治病之道，泻实补衰，平而已矣。
或谓病热火实水虚，反言肾虚为冷，心迷正理，不
敢用对证寒药，误以食前服其助阳热药，欲令下部水胜，退上焦心火，食后兼服微凉之药，
而退火热，岂知十益不及一损也，病本热而无寒，又得热药，则病热转甚。食后虽服大寒之
药，亦难解其势之甚也，况以微凉乎？岂不详热药证中，止言治寒助热，安有养水泻火之言
哉！
《经》言∶五脏以平为期。及夫一法，无问五脏生克兴衰，一概言热为实，寒为虚者，通言
阳气之兴衰也。假令下部寒者，谓下焦火气之虚也，故以热药补之，非助肾水之药尔！由水
虚不能反为寒也。凡诸疾之所起也，不必脏腑兴衰变动相乘而病，但乘内外诸邪所伤，即成
病矣。
大凡治病必求所在，病在上者治其上，病在下者治其下。中外脏腑经络皆然。病气热则除其热，寒则退其寒，六气
同法。泻实补虚，除邪养正，平则守常，医之道也！岂可见病已热，而反用热药，复言养水而胜心火者，可谓道在迩而
求诸远，事在易而求诸难，深可戒哉！
所以或言肾虚而下部冷者，非谓水虚也，所谓“肾有两
枚”，《经》曰∶“七节之傍，中有小心。”杨上善注《太素》曰∶“人之脊骨有二十一节，从下第七节
之傍，左者为肾，右者为命门。命门者，小心也。”《难经》言∶“心之原，出于太陵。然太陵穴
者，属手厥阴包络相火，小心之经也。”《玄珠》言刺太陵穴曰∶“此泻相火小心之原也。”然则
右肾命门为小心，乃手厥阴相火包络之脏也。《仙经》曰∶“先生右肾则为男，先生左肾则为
女。”谓男为阳火，女为阴水故也。或言女子左肾为命门者，误也。《难经》止言“右肾为命门
，男子以藏精，女子以系胞”，岂相反也。然右肾命门小心，为手厥阴包络之脏，故与手少阳
三焦合为表里，神脉同出，见手右尺也。二经俱是相火，相行君命，故曰命门尔。故《仙经
》曰∶“心为君火，肾为相火。”是言右肾属火，而不属水也。是以右肾火气虚，则为病寒也。
君相虽为二火，论其五行之气，则一于为热也。
夫五行之理，阴中有阳，阳中有阴。孤阴不长，独阳不成。但有一物，全备五行，递相
济养，是谓和平。交互克伐，是谓兴衰。变乱失常，灾害由生，是以水少火多，为阳实阴虚
而病热也。水多火少，为阴实阳虚而病寒也。故俗以热药欲养肾水，胜退心火者，岂不
误欤！
至如或因恣欲而即病，或因久而成病者，俗以为元气虚损而病寒者，皆误也。然诸所
动乱劳伤，乃为阳火之化。神狂气乱，而为病热者多矣。故《经》言∶消瘅热中，及夫热病，阴
阳变易，房劳之病证也。所以热病未复，及大醉以不禁入房，而为祸甚速者阳热易为暴甚故
也。夫太乙天真元气，非阴非阳，非寒非热也。是以精中生气，气中生神，神能御其形也。
由是精为神气之本！形体之充固，则众邪难伤，衰则诸疾易染，何止言元气虚而为寒尔！
故老人之气衰，多病头目昏眩，耳鸣或聋，上气喘咳，涎唾稠粘，口苦舌干，咽嗌不利，肢体
焦痿，筋脉拘倦，中外燥涩，便溺 结，此皆阴虚阳实之热证也。俗悉言老弱为虚冷而
无热也，纵见热症，虽云少水不胜多火，而反言肾水虚则为寒，此乃举世受误之由也。但须
临时识其阴阳虚实，则无横夭之冤，慎不可妄以热药养其真气，则真气何由生也。故《西山
记》曰∶饵之金石，当有速亡之患；《内经》言∶石药发癫狂，热甚之所生也。或欲以温药平
补者，《经》言∶积温成热，则变生热疾。故药物不可妄服也。
夫养真气之法，饮食有节，起居有常，不妄作劳，无令损害，阴阳和平，自有益矣。《仙经》虽有服饵之说，非其人
不可也。况乎剂于气味平和无毒之物，但以调其气尔！
真修道者，以内事为功，外事为行，非服饵而望成于道也。故《仙经》又曰∶“服饵不备五味
四气，而偏食之，久则腑脏偏倾而生其病矣。”然则岂可误服热药，而求其益？
所谓聋者，由水衰火实，热郁于上，而使听户玄府壅塞，神气不得通泄也，其所验者，《仙经》言双手闭
耳如鼓音，是谓“鸣天鼓”也。由脉气流行，而闭之于耳，气不得泄，冲鼓耳中，故闻之也。或有
壅滞，则天鼓微闻。天鼓无闻，则听户玄府闭绝，而耳聋无所闻也。故一法含浸针砂酒，以
磁石附耳，欲导其气令通泄也。
或问曰∶聋既为热，或服干蝎、生姜、附子、醇酒之类辛热
之物，而或愈者，何也？答曰∶欲以开发玄府，而令耳中郁滞通泄也。故《养生方》言∶“药
中其效，则如闻百攒乐音。”由阳气开冲耳中也。凡治聋者，适其所宜，若热证已退，而聋不
已者，当以辛热发之。三两服不愈者，则不可久服，恐热极而成他病尔！若聋有热证相兼者
，宜以退风散热凉药调之，热退结散而愈。然聋甚闭绝，亦为难矣；慎不可攻之过极，反伤
正气，若非其病，不可服其药，饮食同法。当所宜者过度，则反伤正气，病已则止药，欲求
不病无损而已矣。
故《经》云∶“大毒治病，十去其六；常毒治病，十去其七；小毒治病，十去其
八，无毒治病，十去其九。谷肉果菜，食养尽之，勿令过度，反伤其正。不尽，行复如法。”
故曰∶“必先岁气，无伐天和。无实实，无虚虚，而遗夭殃；无致邪，无失正，绝人长命。帝
曰∶其久病者，有气从而不康，病去而瘠，奈何？岐伯曰∶昭乎哉，圣人之问也！化不可代，
时不可违。夫经络以通，气血以从，复其不足，与众齐同，养之和之，静以待时，谨守其气
（瞀）、（ ）
瞀：即昏沉。例如醉酒时心火极盛，导致神志浑浊晦暗而出现昏沉。
：即跳动。惊恐跳动，是火的特性。
（暴喑）
暴喑：突然失音。肺属金主声音，所以五行中只有金能发声。金对应天干中的“干”，“干”象征天，天属阳，代表刚健、运动；金本性燥，表现为枯竭、收敛、强劲急切、刚强洁净。所以万物发声，没有超出这个范围的。凡是发出语音的，都是由于形体之气鼓动冲击的结果，这种鼓动冲击，正是刚健运动的作用。所谓物体受寒就能发声，是因为水实际上制约了火，火不能克制金。如果火旺水衰，热气侵袭肺金，导致神志浑浊、气机郁滞，就会突然失音无声。所以《内经》说：“精气内夺而厥逆，就会失音和瘫痪，这是肾虚。”“俳”就是废用的意思。
（冒昧）
冒昧：不是触摸冒犯，而是昏蒙愚昧。“昧”是昏暗的意思。气热则神志浑浊昏蒙，这是火的特性。
（躁扰）
躁扰：烦躁多动，烦热扰乱而不安宁，这是火的特性。热邪在体表严重，肢体就会躁动不安；热邪在体内严重，神志就会躁动，反复颠狂，心中懊恼烦闷，无法入睡。有人说呕吐呃逆是因为胃冷心烦疼痛，这是不对的。所以心烦、心痛，往往是腹中空虚生热而发作，进食后热退症状减轻。或者气逆冲动导致躁动，俗称咽喉不适，是由于水衰火旺，如同火的跳动一样。所以心胸躁动，称为怔忡，俗称心忪，都是因为热邪。
（狂越）
狂越：“狂”是指狂乱而不端正安定。“越”是指违背礼法而失常。外表清静而内部浑浊，动作混乱参差不齐，这是火的特性；安静顺从清朗，准则诚信平和，这是水的特性。因此肾水主志，水火性质相反。所以心火旺盛则肾水衰退，从而失去意志控制而狂越。
有人说：“重阳者狂，重阴者癫”，这与《素问》的说法不同。《内经》注解说：“多喜为癫，多怒为狂。”因为喜是心的情志，所以心热甚则多喜而发癫；怒是肝的情志，火实克制金，不能平抑木，所以肝实则多怒而发狂。况且五志所发皆为热证，所以狂症是五志间发作，只是怒居多罢了。
凡热邪在中焦，多侵犯阳明胃经。《内经》说：“阳明经气厥逆，就会发癫疾想奔跑，腹部胀满不能卧，面红发热，胡言乱语。”又说：“阳明病洒洒然恶寒，喜欢伸展打哈欠，或者怕人怕火，听到木器声就惊恐心动，想要跳动，独自关上门窗居住，想要上高处唱歌，脱衣奔跑，肠鸣腹胀，骂人不避亲疏。”又《内经》说：“热中和消中，都是富贵人得的病。现在禁止吃油腻精细食物，是不合他们的心意；禁止服用芳草、石药，病就不会好。我想听听其中的道理。岐伯说：芳草气味美，石药气味悍烈。这两种药气急疾坚劲，所以如果不是性情缓和的人，不可服用这两种药。……热气悍烈，药气也是如此，两者相遇，恐怕内伤脾脏。”注解道：“膏，指油腻肥脂；粱，指粮米；芳草，指芳香美味的食物；芳，香美；坚，牢固；劲，坚硬； ，指快速。大概服用膏粱芳草石药，会使热气坚劲快速，形成热中和消中，引发癫狂之病，这难道是重阴导致的吗！”
（骂詈）
骂詈：言语是心的声音。骂詈是言语中的恶毒表现。水数为一，道路近且善；火数为二，道路远且恶。水，内部清明而外部不显露，容器的方圆，物体的气味，五种臭味五色，都顺从不违背，安静顺从诚信平和，滋润向下而善于利养万物，洗涤浊秽，保持清静，所以上善若水；水火相反，下愚如火。火，外部明亮耀目而内部烦浊，焚烧万物，呈现红色和热，呈现苦味和焦味，顺从自己，干燥混乱参差不齐，炎上猛烈，伤害万物，熏燎鲜明，造成昏昧。水生于金，反过来滋润母亲的燥性；火生于木，反而伤害母亲的身体。所以《易经》说：“滋润万物的，没有比水更滋润的了。”又说：“离卦为火，象征戈兵。”所以火上有水制约，就是既济卦；水在火下，不能制约火，就是未济卦。由此可知水善火恶。
如今患病阳气盛阴虚，则水弱火强，制约金而不能平抑木，于是喜好去除厌恶的事物而发作，骂人不避亲疏。喜欢笑、愤怒而狂，本是火热所产生，普通人愤怒骂人也相同。或者本心欢喜而没有怒，作为戏弄的骂，也是心火的作用。所以怒骂，也兼有内心欢喜骂人的成分，愤怒而厌恶发作可嗔怪的，是内心欢喜想要对人生气。
（惊骇）
惊骇：“骇”是惊愕的意思。君火的含义相同。
（ 肿）
肿：热胜肌肉，阳气郁滞的缘故！
（疼酸）
疼酸：酸痛。由于火实克制金，不能平抑木，则木旺而兼化，所以说酸痛。
（气逆冲上）
气逆冲上：火气炎上的缘故。
（禁栗）
禁栗如丧神守：“栗”是战栗。“禁”是冷。另一种含义见君火化中。“禁”，俗写作“噤”。如丧神守，意思是神能驾驭形体，反而战栗寒冷，就像丧失保守形体的神一样。
（嚏）
嚏：鼻子因痒，气体喷出发出声音。鼻为肺窍，痒由火化引起。心火邪热，侵犯阳明，发于鼻而痒，就会打喷嚏。或者故意用东西扰动，痒而打喷嚏，是扰动痒感之火所致。或者看太阳而打喷嚏，是因为眼睛是五脏神华所在，太阳真火晃耀于眼，心神躁乱。而上部发热，鼻中痒而打喷嚏。伤寒病经过两经衰退时而打喷嚏，是因为火热已退，虚热致痒，痒发于鼻则打喷嚏。或者风热上攻，头鼻壅滞，脉浮而无其他症状，将药物纳入鼻中，打喷嚏则壅滞开通而痊愈。或者有痛处，因打喷嚏而疼痛剧烈难以忍受，是因为打喷嚏的气攻冲结聚疼痛，不得通利的缘故。
（呕）、（疮疡）
呕、疮疡：与君火化相同。
（喉痹）
喉痹：“痹”是不仁，俗写作“闭”，犹闭塞之意，火主肿胀，所以热邪客居上焦，咽喉肿胀。
（耳鸣）
耳鸣：有声音，并非妄听。耳为肾窍，交会手太阳、少阳，足厥阴、少阴、少阳经脉。如果水虚火实，热气上盛，客居经络，冲入耳中，则鼓动听户，随着脉气的微甚，发出各种声音。《内经》说：“阳气上盛而跳跃，所以耳鸣。”
（聋）
聋这种疾病，庸医通常用悍燥烈性的药物来治疗，往往认为是肾水虚冷所致。哪里知道水火阴阳，心肾寒热，营卫盛衰，如同权衡一样，一上则必一下。所以高者抑之，下者举之，这是平治的道理。心火本热，虚则寒；肾水本寒，虚则热，肾水既然减少，怎么能反而变成寒病呢？
《内经》说：“足少阴肾水虚，则腹部胀满，身体沉重，濡泻，疮疡流水，腰股疼痛发作，大腿膝盖不便，烦冤，足痿，清厥，心意不乐，大便难，容易恐惧心慌，像被人追捕，口苦，舌干，咽喉肿痛，上气，咽干及痛，心烦，心痛，黄疸，肠中便血，脊背臀部大腿内侧后缘痛，痿厥，嗜睡，足下热而痛。”由此看出肾虚为病，都是热证。
《内经》又说：“有所远行劳倦，逢大热而渴，渴则阳气内伐，内伐则热舍于肾。肾是水脏，骨热而髓虚，所以发骨痿。”注解说：“阳气内伐，指伐腹中之阴气；水不胜火，以热舍于肾中。”《内经》又说：“骨痿，生于大热。”又说：“肾热者，色黑齿槁。”凡是色黑齿槁的人，一定身体消瘦耳朵干枯。之所以这样，是因为水虚则火实，热亢极则害，承乃制，所以反兼水之黑色；肾水衰少，不能润泽，所以黑干焦槁；齿、耳属肾，所以严重。如疮疡热极无液，则肉干焦而色黑。那么水衰为热是明显的，怎么能反而说是寒呢！
所以《仙经》以呼吸为六字之气，对应三阴三阳，脏腑之六气。实证则行其本化之字以泻之，虚衰则行其胜己之字以泻之，这是杀灭鬼贼的方法；所谓六字之气，肝吁，心呵，相火唏，脾呼，肺呬，肾吹。所以吹去肾寒则生热，呵去心热则生寒，所以说：春不呼，夏不呬，秋不吁，冬不呵。四季常有唏，谓三焦无不足；八节不得吹，谓肾状难得实。然而以吹来验证，吹去肾水寒气，则阳热暴甚，而目瞑昏眩，虚为热证明显，怎么能反而说肾虚为冷，而以热药养水呢？何况水少不能胜火，又服热药，难道没有损害吗！
《内经》说：“以寒治热。”指寒养水而泻火；“以热治寒”，指热助火而耗水。《内经》虽然有时说“以热治热”，指病气热甚，能与寒药交争，而寒药难下，所以反热服，顺其病热。热病既消，寒性乃发，则病热除愈。如承气汤寒药，反以热服之类是也。伤寒同法。《内经》说：“寒因热用”，“热因寒用”，也是治热类。所以治病之道，泻实补衰，平而已矣。
有人说病热火实水虚，反而说肾虚为冷，心迷正理，不敢用对证寒药，误以食前服其助阳热药，欲令下部水胜，退上焦心火，食后兼服微凉之药，而退火热，哪里知道十益不及一损，病本热而无寒，又得热药，则病热转甚。食后虽服大寒之药，也难解其势之甚，何况微凉呢？岂不详察热药证中，只言治寒助热，哪有养水泻火之言呢！
《内经》说：五脏以平为期。以及一种方法，不问五脏生克兴衰，一概言热为实，寒为虚者，通言阳气之兴衰也。假如下部寒，谓下焦火气之虚，故以热药补之，非助肾水之药尔！由水虚不能反为寒也。凡诸疾之所起也，不必脏腑兴衰变动相乘而病，但乘内外诸邪所伤，即成病矣。
大凡治病必求所在，病在上者治其上，病在下者治其下。中外脏腑经络皆然。病气热则除其热，寒则退其寒，六气同法。泻实补虚，除邪养正，平则守常，医之道也！岂可见病已热，而反用热药，复言养水而胜心火者，可谓道在迩而求诸远，事在易而求诸难，深可戒哉！
所以或言肾虚而下部冷者，非谓水虚也，所谓“肾有两枚”，《内经》说：“七节之傍，中有小心。”杨上善注《太素》说：“人之脊骨有二十一节，从下第七节之傍，左者为肾，右者为命门。命门者，小心也。”《难经》说：“心之原，出于太陵。然太陵穴者，属手厥阴包络相火，小心之经也。”《玄珠》言刺太陵穴说：“此泻相火小心之原也。”然则右肾命门为小心，乃手厥阴相火包络之脏也。《仙经》说：“先生右肾则为男，先生左肾则为女。”谓男为阳火，女为阴水故也。或言女子左肾为命门者，误也。《难经》止言“右肾为命门，男子以藏精，女子以系胞”，岂相反也。然右肾命门小心，为手厥阴包络之脏，故与手少阳三焦合为表里，神脉同出，见手右尺也。二经俱是相火，相行君命，故曰命门尔。故《仙经》说：“心为君火，肾为相火。”是言右肾属火，而不属水也。是以右肾火气虚，则为病寒也。君相虽为二火，论其五行之气，则一于为热也。
夫五行之理，阴中有阳，阳中有阴。孤阴不长，独阳不成。但有一物，全备五行，递相济养，是谓和平。交互克伐，是谓兴衰。变乱失常，灾害由生，是以水少火多，为阳实阴虚而病热也。水多火少，为阴实阳虚而病寒也。故俗以热药欲养肾水，胜退心火者，岂不误欤！
至如或因恣欲而即病，或因久而成病者，俗以为元气虚损而病寒者，皆误也。然诸所动乱劳伤，乃为阳火之化。神狂气乱，而为病热者多矣。故《内经》说：消瘅热中，及夫热病，阴阳变易，房劳之病证也。所以热病未复，及大醉以不禁入房，而为祸甚速者阳热易为暴甚故也。夫太乙天真元气，非阴非阳，非寒非热也。是以精中生气，气中生神，神能御其形也。由是精为神气之本！形体之充固，则众邪难伤，衰则诸疾易染，何止言元气虚而为寒尔！
故老人之气衰，多病头目昏眩，耳鸣或聋，上气喘咳，涎唾稠粘，口苦舌干，咽嗌不利，肢体焦痿，筋脉拘倦，中外燥涩，便溺 结，此皆阴虚阳实之热证也。俗悉言老弱为虚冷而无热也，纵见热症，虽云少水不胜多火，而反言肾水虚则为寒，此乃举世受误之由也。但须临时识其阴阳虚实，则无横夭之冤，慎不可妄以热药养其真气，则真气何由生也。故《西山记》说：饵之金石，当有速亡之患；《内经》说：石药发癫狂，热甚之所生也。或欲以温药平补者，《内经》说：积温成热，则变生热疾。故药物不可妄服也。
夫养真气之法，饮食有节，起居有常，不妄作劳，无令损害，阴阳和平，自有益矣。《仙经》虽有服饵之说，非其人不可也。况乎剂于气味平和无毒之物，但以调其气尔！
真修道者，以内事为功，外事为行，非服饵而望成于道也。故《仙经》又说：“服饵不备五味四气，而偏食之，久则腑脏偏倾而生其病矣。”然则岂可误服热药，而求其益？
所谓聋者，由水衰火实，热郁于上，而使听户玄府壅塞，神气不得通泄也，其所验者，《仙经》言双手闭耳如鼓音，是谓“鸣天鼓”也。由脉气流行，而闭之于耳，气不得泄，冲鼓耳中，故闻之也。或有壅滞，则天鼓微闻。天鼓无闻，则听户玄府闭绝，而耳聋无所闻也。故一法含浸针砂酒，以磁石附耳，欲导其气令通泄也。
或问曰：聋既为热，或服干蝎、生姜、附子、醇酒之类辛热之物，而或愈者，何也？答曰：欲以开发玄府，而令耳中郁滞通泄也。故《养生方》说：“药中其效，则如闻百攒乐音。”由阳气开冲耳中也。凡治聋者，适其所宜，若热证已退，而聋不已者，当以辛热发之。三两服不愈者，则不可久服，恐热极而成他病尔！若聋有热证相兼者，宜以退风散热凉药调之，热退结散而愈。然聋甚闭绝，亦为难矣；慎不可攻之过极，反伤正气，若非其病，不可服其药，饮食同法。当所宜者过度，则反伤正气，病已则止药，欲求不病无损而已矣。
故《内经》云：“大毒治病，十去其六；常毒治病，十去其七；小毒治病，十去其八，无毒治病，十去其九。谷肉果菜，食养尽之，勿令过度，反伤其正。不尽，行复如法。”
所以说：“必先岁气，无伐天和。无实实，无虚虚，而遗夭殃；无致邪，无失正，绝人长命。帝曰：其久病者，有气从而不康，病去而瘠，奈何？岐伯曰：昭乎哉，圣人之问也！化不可代，时不可违。夫经络以通，气血以从，复其不足，与众齐同，养之和之，静以待时，谨守其气”
(Mao), ( )
Mao: Dizziness and confusion. For example, when heart fire is extremely excessive as in drunkenness, the spirit becomes turbid and obscure, leading to dizziness and confusion.
: Movement. Startling and trembling are characteristics of fire.
(Sudden Aphonia)
Sudden Aphonia: Sudden loss of voice. The Lung belongs to Metal and governs sound; thus, among the Five Elements, only Metal resonates. Metal corresponds to the Heavenly Stem "Gan" (Qian), which symbolizes Heaven. Heaven is Yang, representing vigor, movement; Metal's nature is dryness, manifesting as withering, gathering, contracting, forceful and sharp, and rigid purity. Therefore, all sounds produced do not exceed this principle. All vocalizations result from the drumming and impact of form and Qi. This drumming and impact is the function of vigorous movement. When objects make sound due to cold, it is because Water actually controls Fire, preventing Fire from overcoming Metal. If Fire is excessive and Water deficient, heat invades the Lung Metal, causing the spirit to become turbid and Qi to stagnate, resulting in sudden aphonia without voice. Thus, the *Classic* states: "When internal essence is depleted and leads to厥 (Jue/reversal qi), there is aphonia and paralysis; this is Kidney deficiency." "Pai" means dysfunction or waste.
(Confusion and Obscurity)
Confusion and Obscurity: Not touching or offending, but mental cloudiness and obscurity. "Mei" means darkness. When Qi is hot, the spirit becomes turbid and confused; this is a characteristic of fire.
(Irritability and Disturbance)
Irritability and Disturbance: Restless movement,烦热 (irritability and heat), disturbance and unrest; this is a characteristic of fire. When heat is severe externally, the limbs become restless; when heat is severe internally, the mind and spirit become agitated, leading to repeated mania, mental restlessness, and insomnia. Some claim that vomiting and hiccups caused by stomach cold and heart irritability/pain are incorrect. Therefore, heart irritability and pain often arise from empty heat in the abdomen and subside after eating. Or, rebellious Qi causes agitation, commonly referred to as throat discomfort, due to Water deficiency and Fire excess, resembling the movement of fire. Thus, chest and heart agitation is called Zhengchong (palpitations), commonly known as Xin Song, both caused by heat.
(Manic Excess)
Manic Excess: "Kuang" refers to madness and instability. "Yue" refers to deviating from propriety and losing normalcy. External clarity with internal turbidity, chaotic and disordered movements, are characteristics of fire; quiet compliance, clarity, and peace are characteristics of water. Therefore, Kidney Water governs Will (Zhi), and Water and Fire are opposite. When Heart Fire is excessive, Kidney Water declines, leading to loss of will control and manic behavior.
Some say: "Excess Yang leads to Kuang (mania), Excess Yin leads to Dian (depression)," which differs from the *Su Wen*. The *Classic* commentary states: "Excessive joy indicates Dian, excessive anger indicates Kuang." Since Joy is the emotion of the Heart, excessive Heart heat leads to excessive joy and Dian; Anger is the emotion of the Liver. When Fire is excessive and controls Metal, failing to restrain Wood, Liver excess leads to excessive anger and Kuang. Moreover, all emotions arising from the Five Zang organs involve heat; thus, Kuang involves fluctuations among the Five Emotions, with Anger being predominant.
Heat in the middle jiao often affects the Yangming Stomach Meridian. The *Classic* says: "Rebellion of Yangming Qi leads to manic disease, desire to run, abdominal fullness, inability to lie down, red face, fever, and delirious speech." It also says: "Yangming disease presents with aversion to cold, frequent stretching and yawning, fear of people and fire, startle at the sound of wood, palpitations, desire to stay alone behind closed doors, singing on heights, discarding clothes and running, borborygmus, abdominal distension, and cursing without regard for kinship." Furthermore, the *Classic* states: "Heat-middle and Xiao-middle (wasting-thirst) diseases occur in wealthy people. Prohibiting rich foods contradicts their desires; prohibiting aromatic herbs and mineral drugs prevents cure. I wish to hear the explanation." Qibo replied: "Aromatic herbs have beautiful qi, mineral drugs have fierce qi. These two types of qi are rapid, firm, and strong. Therefore, unless one has a calm and gentle disposition, these should not be taken... The pathogenic heat is fierce, and so is the drug qi. When they meet, they may damage the Spleen internally." The annotation explains: "Gao refers to greasy fats; Liang refers to grains. Fangcao refers to fragrant and delicious flavors. Fragrance implies beauty. Jian implies solidity. Jin implies hardness. Su implies speed. Taking Gao, Liang, Fangcao, and Shiyao makes the pathogenic heat firm, strong, and rapid, leading to Heat-middle and Xiao-middle, and eventually manic diseases. How could this be attributed to Excess Yin?"
(Cursing)
Cursing: Speech is the voice of the Heart. Cursing is malicious speech. Water's number is One; its path is near and good. Fire's number is Two; its path is distant and bad. Water is internally clear and externally unmanifested. It accepts shapes, tastes, odors, and colors without opposition, remaining quiet, compliant, honest, and peaceful. It nourishes downward and benefits all things, cleansing impurities to maintain purity; hence, "The highest goodness is like water." Opposite to water, the lowest stupidity is like fire. Fire is externally bright but internally troubled and turbid. It burns all things, appearing red and hot, bitter and scorched, following its own nature. It is dry, chaotic, and ascending, harming all things, scorching brightness into obscurity. Water is born from Metal and moistens its mother's dryness; Fire is born from Wood but damages its mother's form. Thus, the *I Ching* says: "Nothing moistens things more than water." It also says: "Li Fire represents weapons." When Water is above Fire, it is Ji Ji (After Completion); when Water is below Fire and cannot control it, it is Wei Ji (Before Completion). Thus, Water is good, Fire is bad.
In current pathology, Yang is excessive and Yin deficient, meaning Water is weak and Fire is strong. Metal is controlled and fails to restrain Wood, leading to the elimination of the disliked and manifestation of the hated, cursing without regard for kinship. Laughter, resentment, anger, and madness are generated by Heart Fire. Ordinary people's angry cursing is similar. Even if the Heart is joyful without anger, playful cursing is still an expression of Heart Fire. Thus, angry cursing combines Heart joy in cursing others; anger and hatred towards those who provoke are expressions of inner joy in wanting to be angry.
(Fright and Horror)
Fright and Horror: "Hai" means startled astonishment. The meaning is the same as Jun Huo (Monarch Fire).
(Swelling)
Swelling: Caused by heat dominating flesh and stagnation of Yang Qi.
(Aching and Sourness)
Aching and Sourness: Sour ache. Due to Fire excess controlling Metal and failing to restrain Wood, Wood becomes hyperactive and transforms, resulting in sour ache.
(Qi Rebellious and Rushing Upward)
Qi Rebellious and Rushing Upward: Caused by the upward flaming nature of Fire Qi.
(Trembling and Cold)
Trembling and Cold, Losing Spiritual Control: "Li" means trembling. "Jin" means cold. Another meaning is found in the transformation of Monarch Fire. "Jin" is commonly written as "Jin" (clamping shut). "Losing spiritual control" means that although the Spirit can govern the body, instead, one trembles and feels cold, as if losing the Spirit that conserves the body.
(Sneezing)
Sneezing: Gas escapes from the nose making a sound due to itching. The nose is the orifice of the Lung; itching arises from Fire transformation. When Heart Fire and pathogenic heat invade the Yangming, causing itching in the nose, sneezing occurs. Alternatively, deliberate irritation causes itching and sneezing due to Fire disturbing the itch. Sneezing while looking at the sun occurs because the eyes are the splendor of the Five Zang Spirits; the true Fire of Taiyang shines into the eyes, agitating the Heart Spirit. Heat rises, causing nasal itching and sneezing. In Shanghan (Cold Damage) disease, sneezing during the decline phase after passing through two stages occurs because the pathogenic heat has subsided, leaving residual heat that causes itching; nasal itching triggers sneezing. If Wind-Heat attacks upward, causing congestion in the head and nose with a floating pulse but no other symptoms, inserting medicine into the nose induces sneezing, opening congestion and curing the disease. However, if there is a painful area, sneezing may exacerbate pain unbearably due to Qi rushing against congealed pain, preventing free flow.
(Vomiting), (Sores and Ulcers)
Vomiting, Sores and Ulcers: Same as the transformation of Monarch Fire.
(Throat Bi)
Throat Bi: "Bi" means numbness or obstruction, commonly written as "Bi" (closed). Fire governs swelling; thus, when heat pathogens lodge in the Upper Jiao, the pharynx and esophagus swell.
(Tinnitus)
Tinnitus: Hearing sounds, not hallucinations. The ear is the orifice of the Kidney, connecting with the Hand Taiyang, Shaoyang, Foot Jueyin, Shaoyin, and Shaoyang meridians. When Water is deficient and Fire is excessive, rising heat lodges in the meridians and rushes into the ears, drumming the auditory orifices. Depending on the strength of the meridian Qi, various sounds are produced. The *Classic* states: "When Yang Qi rises excessively and leaps, tinnitus occurs."
(Deafness)
Deafness: Quack doctors often treat this with harsh, drying, and acrid-hot medicines, mistakenly attributing it to Kidney Water deficiency and cold. They fail to understand that Water and Fire, Yin and Yang, Heart and Kidney, Cold and Heat, and Ying and Wei balance are like a scale; if one side goes up, the other must go down. Therefore, suppress what is high, elevate what is low; this is the way to restore balance. Heart Fire is naturally hot but becomes cold when deficient; Kidney Water is naturally cold but becomes hot when deficient. If Kidney Water is diminished, how can it cause a cold disease?
The *Classic* states: "Deficiency of Foot Shaoin Kidney Water leads to abdominal fullness, heavy body, loose stools, weeping sores, lumbar and thigh pain, difficulty in thighs and knees, vexation, foot weakness, cold extremities, lack of joy, constipation, fearfulness, palpitations as if being hunted, bitter taste, dry tongue, swollen throat, rebellious Qi, dry and painful throat, heart vexation, heart pain, jaundice, bloody stools, pain along the posterior medial aspect of the spine, buttocks, and thighs, flaccidity and coldness, lethargy, and burning pain in the soles." From this, we see that Kidney deficiency manifests as heat syndromes.
The *Classic* further says: "Traveling far and becoming fatigued, encountering intense heat and thirst, thirst causes Yang Qi to attack internally. Internal attack allows heat to reside in the Kidney. The Kidney is the Water Organ; bone heat and marrow deficiency lead to Bone Flaccidity." The annotation explains: "Internal attack refers to damaging Yin Qi in the abdomen; Water cannot overcome Fire, so heat resides in the Kidney." The *Classic* also says: "Bone Flaccidity arises from intense heat." And: "Kidney heat manifests as black complexion and brittle teeth." Those with black complexions and brittle teeth are necessarily emaciated with dried ears. This is because Water deficiency leads to Fire excess; extreme heat causes harm, and restraint follows. Thus, it assumes the black color of Water. With declining Kidney Water unable to moisten, the skin becomes black, dry, and brittle. Teeth and ears belong to the Kidney, so they are severely affected. Similarly, in sores with extreme heat and no fluids, flesh becomes dry, black, and brittle. Clearly, Water deficiency causes heat; how can it be said to be cold?
Therefore, the *Immortal Classic* uses six breathing sounds corresponding to the Three Yin and Three Yang and the Six Qi of the Zang-Fu. In excess, use the character of its own transformation to drain it; in deficiency, use the character that overcomes it to drain it, thereby destroying the pathogen. The six sounds are: Liver Xu, Heart He, Minister Fire Xi, Splee Hu, Lung Si, Kidney Chui. Blowing out Kidney cold generates heat; exhaling Heart heat generates cold. Hence: Do not Hu in Spring, Si in Summer, Xu in Autumn, He in Winter. Xi should always be present, indicating Sanjiao is never deficient; Chui should not be used in the eight solar terms, indicating the Kidney state rarely reaches excess. Verifying with Chui: blowing out Kidney Water cold causes sudden Yang heat, eye closure, dizziness, proving deficiency manifests as heat. How can one claim Kidney deficiency is cold and use hot tonics? Moreover, insufficient Water cannot overcome Fire; adding hot drugs would surely cause harm!
The *Classic* says: "Treat heat with cold," meaning cold nourishes Water and drains Fire; "Treat cold with heat," meaning heat assists Fire and consumes Water. Although the *Classic* mentions "Treat heat with heat," it refers to cases where pathogenic heat is so intense it conflicts with cold drugs, making them hard to retain; thus, administering them warm aligns with the pathogenic heat. Once the heat subsides, the cold nature takes effect, curing the disease. This applies to Chengqi Tang administered warm, and similarly in Shanghan. The *Classic* says: "Use cold according to heat," "Use heat according to cold," which are methods for treating heat. Thus, the way of treatment is draining excess and tonifying deficiency to achieve balance.
Some argue that in heat-fire excess and Water deficiency, claiming Kidney deficiency is cold shows confusion. They dare not use appropriate cold drugs, mistakenly taking Yang-tonifying hot drugs before meals to make Water dominate below and reduce Heart Fire above, then taking slightly cool drugs after meals to reduce heat. They do not realize that ten benefits cannot offset one harm. The root disease is heat without cold; adding hot drugs worsens the heat. Even large doses of cold drugs after meals struggle to counteract such intensity, let alone slight cooling. Does one not examine that hot drugs treat cold and assist heat, never mentioning nourishing Water and draining Fire?
The *Classic* states: The Five Zang aim for balance. A single method stating all heat is excess and cold is deficiency generally refers to the rise and fall of Yang Qi. For example, cold in the lower part indicates deficiency of Fire Qi in the Lower Jiao, treated with hot drugs to tonify, not to aid Kidney Water, since Water deficiency cannot turn into cold. Diseases arise not necessarily from Zang-Fu interactions but from invasion by external and internal pathogens.
Generally, treatment must target the location: treat the upper for upper diseases, the lower for lower diseases. This applies to interior/exterior, Zang/Fu, and meridians. Remove heat if the pathogen is heat, dispel cold if it is cold; this applies to the Six Qi. Drain excess, tonify deficiency, eliminate pathogens, nourish righteousness, and maintain balance—this is the medical Dao! How can one see heat and use hot drugs, claiming to nourish Water to overcome Heart Fire? This is seeking the Dao far away when it is near, and making easy matters difficult. This must be guarded against!
Thus, claims of Kidney deficiency causing lower cold do not refer to Water deficiency. The *Classic* says: "There are two Kidneys." At the side of the seventh vertebra lies the "Xiao Xin" (Lesser Heart). Yang Shangshan annotated the *Tai Su*: "Humans have 21 spinal vertebrae. Beside the 7th from below, the left is the Kidney, the right is the Mingmen (Gate of Life). Mingmen is the Xiao Xin." The *Nan Jing* states: "The Yuan Source of the Heart emerges from Taoling. Taoling belongs to the Hand Jueyin Pericardium Minister Fire, the meridian of Xiao Xin." The *Xuan Zhu* states regarding needling Taoling: "This drains the Yuan Source of Minister Fire and Xiao Xin." Thus, the Right Kidney/Mingmen is Xiao Xin, the organ of Hand Jueyin Pericardium Minister Fire. The *Immortal Classic* says: "If the right Kidney forms first, it is male; if the left forms first, it is female," implying males are Yang Fire and females are Yin Water. Claiming the female left Kidney is Mingmen is erroneous. The *Nan Jing* only says: "The right Kidney is Mingmen; in men it stores Essence, in women it connects to the Uterus." This is not contradictory. The Right Kidney/Mingmen/Xiao Xin is the organ of Hand Jueyin Pericardium, forming exterior-interior pairs with Hand Shaoyang Sanjiao. Their spirits and pulses emerge together, seen at the Right Chi position. Both meridians contain Minister Fire, executing the Monarch's command, hence called Mingmen. The *Immortal Classic* says: "Heart is Monarch Fire, Kidney is Minister Fire," indicating the Right Kidney belongs to Fire, not Water. Therefore, deficiency of Fire Qi in the Right Kidney causes cold diseases. Although Monarch and Minister are two Fires, in terms of Five Element Qi, they are unified in producing heat.
The principle of the Five Elements involves Yin within Yang and Yang within Yin. Solitary Yin does not grow; solitary Yang does not complete. Any single entity contains all Five Elements, mutually supporting each other, which is called peace. Mutual overcoming is called rise and fall. Disorder leads to disaster. Thus, less Water and more Fire leads to Yang excess/Yin deficiency and heat disease; more Water and less Fire leads to Yin excess/Yang deficiency and cold disease. Therefore, using hot drugs to nourish Kidney Water and overcome Heart Fire is erroneous!
Regarding diseases caused by indulgence or chronicity, quacks attribute them to Yuan Qi deficiency and cold, which is wrong. All disturbances and fatigue transform into Yang Fire. Mental madness and Qi chaos often result in heat diseases. The *Classic* states: Xiao Dan (wasting-thirst) and Heat-Middle, along with heat diseases involving Yin-Yang reversal, are sexual exhaustion syndromes. Rapid disaster occurs when engaging in intercourse while drunk or during recovery from heat disease because Yang heat easily becomes violent. The Taiyi Tianzhen Yuan Qi is neither Yin nor Yang, neither cold nor hot. Essence generates Qi, Qi generates Spirit, and Spirit governs the body. Thus, Essence is the root of Spirit and Qi. A robust body resists pathogens; weakness invites disease. It is not merely about Yuan Qi deficiency causing cold!
Elderly Qi decline often causes dizziness, tinnitus or deafness, asthma and cough, thick saliva, bitter taste, dry tongue, throat discomfort, emaciated limbs, tendon stiffness, internal/external dryness, urinary/fecal retention—all are Yin deficiency/Yang excess heat syndromes. Commoners assume old age is cold deficiency without heat. Even seeing heat signs, they claim "little Water cannot overcome much Fire" but conclude Kidney deficiency is cold. This is the source of universal error. One must discern Yin/Yang and Deficiency/Excess at the time to avoid premature death. Never recklessly use hot drugs to nourish True Qi, as True Qi cannot generate thus. The *Xishan Ji* warns: Ingesting minerals leads to rapid death. The *Neijing* states: Mineral drugs induce mania, generated by extreme heat. Those wishing to use warm tonics should note: "Accumulated warmth becomes heat, transforming into heat diseases." Drugs must not be taken recklessly.
The method of nourishing True Qi involves regulated diet, regular routine, avoiding excessive labor, preventing damage, and maintaining Yin-Yang balance. The *Immortal Classic* discusses ingestion, but it is not for everyone. Even mild, non-toxic substances only regulate Qi.
True cultivators focus on internal work, not external ingestion, to attain the Dao. The *Immortal Classic* adds: "Ingestion lacking the five flavors and four qi, consumed partially, causes organ imbalance and disease over time." How can one mistakenly take hot drugs seeking benefit?
Deafness is caused by Water deficiency and Fire excess, heat stagnating upward, blocking the auditory orifices and Xuan Fu (mysterious pores), preventing Spirit and Qi from flowing out. Verification: The *Immortal Classic* describes covering ears with hands like drumming, called "Ming Tian Gu" (Resonating Heavenly Drum). Pulse Qi flows but is blocked at the ears; Qi cannot escape, drumming the ears, producing sound. If congested, the sound is faint. If absent, the orifices are closed, causing deafness. One method involves soaking needle sand wine and applying magnetite to the ear to guide Qi to flow.
Question: If deafness is heat, why does taking dry scorpion, ginger, Aconite, or strong wine (acrid-hot) sometimes cure it? Answer: To open the Xuan Fu and release stagnation. The *Yangsheng Fang* says: "When the drug works, it feels like hearing music." This is Yang Qi opening and rushing into the ear. For treating deafness, apply appropriateness. If heat subsides but deafness persists, use acrid-hot to vent. If three doses fail, do not continue long-term, fearing extreme heat causes other diseases. If deafness accompanies heat signs, use wind-dispersing, heat-clearing, cooling drugs. When heat retreats and knots dissipate, it cures. Severe deafness is difficult; do not attack excessively, harming righteous Qi. If not the correct disease, do not take the drug; diet follows the same rule. Overdoing appropriate treatment harms righteous Qi. Stop drugs when cured, aiming for no illness and no damage.
The *Classic* says: "Drugs with great toxicity remove 60% of disease; common toxicity removes 70%; slight toxicity removes 80%; non-toxic drugs remove 90%. Use grains, meats, fruits, and vegetables to complete nourishment. Do not overdo it, lest you harm righteousness. If not fully cured, repeat the method."
Thus: "First consider the annual Qi, do not violate Heavenly Harmony. Do not reinforce excess, do not deplete deficiency, lest you bring premature death. Do not introduce pathogens, do not lose righteousness, cutting off long life." The Emperor asked: "For chronic patients, Qi follows but health does not return; disease leaves but emaciation remains, what then?" Qibo replied: "Wise is the Sage's question! Transformation cannot be substituted; timing cannot be violated. When meridians are open and Qi/Blood flow smoothly, restoring insufficiency to match others, nourish and harmonize, wait quietly for the time, carefully guard the Qi..."