捍卫冲和不息之谓气，扰乱妄动变常之谓火，当其和平之时，外护其表，复行于里，周流一身，循环无
端，出入升降，继而有常，源出中焦，总统于肺气，曷尝病于人也。及其七
情之交攻，五志之间发，乖戾失常，清者遽变之为浊，行者抑遏而反止，表失卫护而不和，内失健悍而少降，
营运渐远，肺失主持，妄动不已，五志厥阳之火起焉；上燔于肺气乃病焉。何者？气本属阳，反胜则为火矣。
河间曰∶五志过极，则为火也。何后世不本此议，而一概类聚香辛燥热之剂。气作寒治，所据何理？且言七气
汤制作∶其用青皮、陈皮、三棱、蓬术、益智、官桂、甘草，遂以为平和可常用，通治七情所伤，混同一意，
未喻其药。以治真气以下诸气，尤有甚焉者，兹不复叙。况所居之情，各各不同。且夫经言九气之变，未尝略
而不详。如怒则气上，喜则气缓，悲则气消，恐则气下，寒则气收，热则气泄，惊则气乱，劳则气耗，思则
气结。其言治法∶高者抑之；下者举之；寒者热之；热者寒之；惊者平之；劳者温之；结者散之；喜者以恐升
之；悲者以喜胜之。九气之治，各有分别，何尝混作寒治论，而类聚香热之药，通言而治诸气，岂理之谓欤。
若香辛燥热之剂，但可劫滞气，冲快于一时；以其气久抑滞，借此暂行开发之意。药中无佐使制服所起之气，
服之，甚则增炽郁火，蒸熏气液而成积，自积滋长而成痰，一饮下膈，气乃氤氲，清虚之象，若雾露之着物，
虽滞易散，内挟痰积，开而复结，服之日久，安有虚实而不动，气动而不散者乎。此皆人所受误之由，习俗已
久，相沿而化，卒莫能救。升发太过，香辛散气，燥热伤气，真气耗散，浊气上腾，犹曰肾虚不能摄气归原，
遂与苏子降气汤四磨汤下，黑铅丹、养气丹、镇坠上升之气；且硫黄黑锡佐以香热，又无补养之性，借此果
能生气而补肾乎。请熟详之∶夫湿痰盛甚者，亦或当之，初服未显增变，由其喜坠、而愈进，形质弱者，何以
收救。不悟肺受火炎，子气亦弱，降令不行，火无以制，相扇而动，本势空虚，命绝如缕，
积而至深，丹毒济火，一旦火气狂散，喘息奔急而死。所以有形丹石瓦药，重坠无形之气，其气将何抵受随而
降之乎。譬以石投水，水固未尝沉也，岂不死欤。丹溪有曰∶上升之气，自肝而出，中挟相火，其热愈甚，自
觉无冷，非真冷也。火热似水，积热之甚，阳亢阴微，故有此证。认假作真，似是之祸可胜言哉。内经虽云百
病皆生于气，以正气受邪之不一也。今七情伤气，郁结不舒，痞闷壅塞，发为诸病。当详所起之因，滞于何经，
有上下部分藏气之不同。随经用药，有寒热温凉之同异。若枳壳利肺气，多服损胸中至高之气；青皮泻肝气，
多服损真气。与夫木香之行中下焦气、香附之快滞气、陈皮之泄气、藿香之馨香上行胃气、紫苏之散表气、浓
朴之泻卫气、槟榔之泻至高之气、沉香之升降其气、脑麝之散真气，若此之类，气实可宜。其中有行散者，有
损泄者，其过剂乎，用之，能却气之标，而不能治气之本。岂可又佐以燥热之药，以火济火，混同谓治诸气，
使之常服多服可乎？气之与火，一理而已，动静之变，反化为二。气作火论，治与病情相得。丹溪发挥论云∶
冷生气者，出于高阳生之谬言也。自非身受寒气，口食寒物，而足论寒者，吾恐十之无一二也。
气，是指护卫身体、维持冲和状态而运行不息的力量；火，是指扰乱正常秩序、妄动失常的状态。当气处于和平状态时，它在外部护卫体表，在内部运行于脏腑，周流全身，循环往复没有尽头，出入升降都有常规，源头出自中焦，由肺气统领，何曾让人生病呢？等到七情（喜、怒、忧、思、悲、恐、惊）相互攻伐，五志（心之喜、肝之怒、肺之悲、肾之恐、脾之思）相继发作，导致气机乖戾失常，清轻之气突然变为浊重之气，运行的气被抑制阻碍反而停止，体表失去卫护而不调和，体内失去健悍之力而缺乏下降的功能，气血营运逐渐偏离常态，肺气失去主持，妄动不止，五志厥阳之火由此而起；向上焚烧至肺气，于是肺就生病了。为什么呢？气本属于阳，如果反常亢盛就成为火。刘河间说：五志过极，就会化为火。为什么后世不依据这个议论，却一概聚集香辛燥热的药物来治疗？把气当作寒证来治，有什么道理呢？况且说到七气汤的制作：它使用青皮、陈皮、三棱、蓬术、益智、官桂、甘草，就认为这是平和可以常用的药，通治七情所伤，混同一种意图，我不明白其中的药理。用来治疗真气不足以下的各种气病，尤其有更严重的弊端，这里不再赘述。何况人所处的情况，各不相同。况且经书论述九气的变化，未曾有遗漏而不详细的。比如怒则气上逆，喜则气缓散，悲则气消减，恐则气下陷，寒则气收敛，热则气外泄，惊则气紊乱，劳则气耗损，思则气结聚。其中论述的治疗方法：气机上逆的加以抑制；气机下陷的加以提升；寒证的用热药；热证的用寒药；受惊的使其平复；劳倦的予以温补；气结的加以消散；喜散的用恐胜之；悲消的用喜胜之。九气的治疗，各有分别，何曾混同为寒证论治，而聚集香热药物，通称能治疗各种气病，这难道是合理的吗？如果是香辛燥热的药物，只能暂时压制停滞的气，使气在一时之间通畅；因为气长期被抑制停滞，借此暂时开发的意思。药物中没有佐使药来制服所起的气，服用后，严重时增加炽盛的郁火，蒸熏气液而成积滞，从积滞滋长而成痰，一旦饮入膈下，气便氤氲弥漫，清虚的形象，像雾露附着物体一样，虽然停滞容易消散，但内挟痰积，开后又重新结聚，服用日久，哪有虚实不变，气动而不能消散的呢？这都是人们受到误治的原因，习俗已久，相沿成习，最终不能挽救。升发太过，香辛散气，燥热伤气，真气耗散，浊气上腾，还说是肾虚不能摄纳气归原，于是给予苏子降气汤、四磨汤下行，黑铅丹、养气丹、镇坠上升之气；而且硫黄、黑锡配合香热药物，又没有补养的性质，借此果真能生气而补肾吗？请仔细详察：湿痰盛甚者，或许也适用，初服未明显增加变化，是因为喜欢其沉降作用，因而更加进服，形体体质虚弱的人，怎么能够收效救治？不明白肺受火炎灼烧，子气（肺气）也弱，肃降功能不行，火无法制约，互相煽动而发作，根本势态空虚，生命如缕线般微弱，积滞至深，丹石助长火势，一旦火气狂散，喘息奔急而死。所以有形的丹石瓦药，试图重坠无形的气，那气将如何承受随之而降呢？譬如石头投入水中，水固然未曾下沉，难道不死吗？朱丹溪说：上升的气，从肝而出，中间夹杂相火，其热更甚，自觉不冷，并非真冷。火热似水，积热太甚，阳亢阴微，所以有此证。认假作真，似是而非的祸害怎能说得尽呢？《内经》虽然百病皆生于气，是因为正气受邪的情况不一。如今七情伤气，郁结不舒，痞闷壅塞，发为各种疾病。应当详细探究起因，阻滞在哪条经络，有上下部分脏腑之气不同。随经用药，有寒热温凉的同异。比如枳壳利肺气，多服损伤胸中至高之气；青皮泻肝气，多服损伤真气。以及木香行中下焦气、香附快滞气、陈皮泄气、藿香馨香上行胃气、紫苏散表气、浓朴泻卫气、槟榔泻至高之气、沉香升降其气、脑麝散真气，像这类，气实证适宜。其中有行散的，有损泄的，如果过量使用，能去除气的表象，而不能治气的根本。岂可又佐以燥热药物，以火济火，混同谓治诸气，使之常服多服可以吗？气与火，是一理而已，动静变化，反化为二。气作火论，治法与病情相符。丹溪发挥论说：冷生气，是出于高阳生的谬言。如果不是身受寒气，口食寒物，而足论寒者，我恐怕十中无一二。
Qi (Vital Energy) refers to the force that protects the body, maintains a harmonious state, and operates ceaselessly; Huo (Fire) refers to the state of disrupting normal order and acting recklessly out of control. When Qi is in a harmonious state, it guards the exterior surface, circulates within the interior organs, flows throughout the whole body, cycling endlessly without beginning or end, with entry and exit, ascending and descending following regular patterns. Its source originates from the Middle Jiao (Middle Burner), is commanded by Lung Qi (Lung Vital Energy), and how could it cause disease in humans? However, when the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) attack each other, and the Five Zhi (Mental Activities associated with the Zang organs: Joy of Heart, Anger of Liver, Sorrow of Lung, Fear of Kidney, Thought of Spleen) erupt successively, causing Qi mechanism to become perverse and abnormal, clear Qi suddenly transforms into turbid Qi, moving Qi is suppressed and obstructed, reversing its flow to stop; the exterior loses its protective function and becomes disharmonious, while the interior loses its robust strength and lacks descending ability. The circulation and operation gradually deviate from normal, Lung Qi loses its command, reckless movement continues unceasingly, and the Fire of Jue-Yang from the Five Zhi arises; burning upwards to Lung Qi, thus the Lung becomes diseased. Why? Because Qi fundamentally belongs to Yang; if it rebels and overacts, it becomes Fire. He Jian (Liu Wansu) said: Extreme excess of the Five Zhi transforms into Fire. Why do later generations not base their arguments on this, but instead generally gather aromatic, pungent, dry, and hot agents? What logic supports treating Qi as Cold? Furthermore, regarding the preparation of Qi Qi Tang (Seven Qi Decoction): it uses Qing Pi (Green Tangerine Peel), Chen Pi (Aged Tangerine Peel), San Leng (Burreed Rhizome), Peng Ze (Curcuma Zedoaria Rhizome), Yi Zhi Ren (Alpinia Oxyphylla Fruit), Guan Gui (Cinnamon Twig), and Gan Cao (Licorice Root), considering them mild and suitable for common use, universally treating injuries caused by the Seven Emotions, mixing them into one intent. I do not understand the pharmacology here. Using these to treat various Qi disorders below True Qi is even more detrimental, which I will not elaborate further. Moreover, the situations people are in vary greatly. The Classics discuss the changes of the Nine Qi without omission or lack of detail. For example: Anger causes Qi to ascend; Joy causes Qi to slacken; Sorrow causes Qi to dissipate; Fear causes Qi to sink; Cold causes Qi to contract; Heat causes Qi to leak; Fright causes Qi to become chaotic; Labor causes Qi to be consumed; Thought causes Qi to knot. Regarding treatment methods: For Qi ascending high, suppress it; for Qi sinking low, lift it; for Cold conditions, use Heat; for Heat conditions, use Cold; for Fright, calm it; for Labor, warm it; for Knots, scatter them; for Joy (slackening), overcome it with Fear; for Sorrow (dissipation), overcome it with Joy. The treatments for the Nine Qi are distinct. How could they be mixed together as Cold conditions, gathering aromatic and hot drugs, claiming to treat all Qi disorders uniformly? Is this reasonable? If aromatic, pungent, dry, and hot agents are used, they can only temporarily劫 (seize/suppress) stagnant Qi, making it rush freely for a moment; because Qi has been long suppressed and stagnant, borrowing this temporary opening intent. Without auxiliary and guiding herbs (Zuo Shi) in the formula to control the arising Qi, after ingestion, at worst it increases blazing Stagnant Fire, steaming and薰 (fuming) Qi and fluids to form accumulations; from accumulations, Phlegm grows. Once drunk into the Diaphragm, Qi becomes misty and diffuse, resembling fog and dew attaching to objects. Although stagnation is easily scattered, internally accompanied by Phlegm accumulations, after opening it knots again. Long-term use, how can there be no change in deficiency or excess, where Qi moves but does not disperse? These are all reasons for human error in treatment, long-standing customs, passed down and transformed, ultimately unable to save. Excessive rising and dispersing, aromatic and pungent scattering Qi, dry and hot damaging Qi, True Qi is consumed and dispersed, Turbid Qi ascends. Yet they say Kidney Deficiency cannot grasp Qi back to its origin, thus administering Su Zi Jiang Qi Tang (Perilla Seed Descending Qi Decoction), Si Mo Tang (Four-Mortar Decoction) to descend, Hei Qian Dan (Black Lead Pill), Yang Qi Dan (Nourishing Qi Pill), to suppress rising Qi; moreover, Huang Qi (Sulfur) and Hei Xi (Black Tin) assisted by aromatic and hot substances, lacking nourishing properties. Can this truly generate Qi and tonify the Kidney? Please examine carefully: Severe Damp-Phlegm might also apply, initially showing no obvious worsening, due to liking its heavy-sinking nature, leading to further intake. For those with weak constitution, how can rescue be achieved? Not realizing that Lung suffers from Fire flaring, Zi Qi (Child Qi, i.e., Lung Qi derived from Kidney) is also weak, descending function fails, Fire is unchecked, fanning each other to move, the root is empty, life is like a thin thread, accumulation reaches deep levels. Dan Shi (Mineral drugs) aid Fire; once Fire Qi wildly scatters, panting and rushing lead to death. Therefore, solid mineral drugs attempt to heavily sink intangible Qi. How can Qi withstand being descended along with them? It is like throwing a stone into water; although water does not sink, does it not die? Dan Xi (Zhu Zhenheng) said: Rising Qi comes from the Liver, carrying Xiang Huo (Ministerial Fire). The heat is severe, feeling not cold, not true cold. Fire and Heat resemble Water; extreme accumulated Heat leads to Hyperactive Yang and Minute Yin, hence this syndrome. Mistaking false for true, the disaster of似是而非 (appearing correct but actually wrong) is incalculable. Although Nei Jing (Inner Canon) states all diseases arise from Qi, it is because Zheng Qi (Upright Qi) receives pathogens differently. Now, Seven Emotions injure Qi, causing depression and knotting, fullness and obstruction, manifesting as various diseases. One must detail the cause, which meridian is blocked, noting differences in Zang-Fu Qi in upper and lower parts. Medicines should follow meridians, distinguishing similarities and differences in Cold, Heat, Warmth, and Coolness. For instance, Zhi Ke (Bitter Orange) benefits Lung Qi, but excessive use damages the highest Qi in the chest; Qing Pi (Green Tangerine Peel) drains Liver Qi, but excessive use damages True Qi. Similarly, Mu Xiang (Aucklandia Root) moves Qi in Middle and Lower Jiao; Xiang Fu (Cyperus Rhizome) relieves stagnant Qi; Chen Pi (Aged Tangerine Peel) leaks Qi; Huo Xiang (Patchouli) aromatically ascends Stomach Qi; Zi Su (Perilla Leaf) disperses Exterior Qi; Hou Po (Magnolia Bark) drains Wei Qi (Defensive Qi); Bing Lang (Areca Seed) drains the highest Qi; Chen Xiang (Agarwood) regulates ascending and descending Qi; Nao She (Camphor and Musk) scatters True Qi. Such cases are suitable for Qi Excess syndromes. Among them, some scatter, some drain. If overdosed, they remove the branch symptoms of Qi but cannot treat the root of Qi. How can one additionally assist with dry and hot drugs, using Fire to aid Fire, mixing them to claim treatment of all Qi disorders, allowing frequent and long-term use? Qi and Fire share the same principle; changes in motion and stillness transform them into two. Treating Qi as Fire aligns treatment with pathology. Dan Xi Fa Hui Lun (Elucidation by Dan Xi) states: "Cold generating Qi" is a fallacy from Gao Yang Sheng. Unless one physically suffers Cold Qi or orally consumes Cold substances, discussing Cold accounts for less than one or two in ten.