懊 者,烦心、热燥、闷乱不宁也,甚者似中巴豆、草乌头之类毒药之状也。
栀子汤 治懊 、烦心、反复颠倒、不得眠者;
燥热怫郁于内,而气不能宣通也。经曰∶血气者,人之神,由荣卫血气营运,则神在乎其
中也。然神行于表则荣卫流注于经,谓之行阳,令人寤,犹天之日出为昼也。神行于里,则五脏相生
而顺传,谓之行阴,令人寐。故神识外无所用而惑,神迷于内,则复为梦也,犹日入于夜。其夫燥
金主涩,而湿土主滑,夫燥湿之体,必先因之于彼气而后为其兼化也,犹先大凉而物后燥,及风胜,
湿热耗其液而成燥体,及热太甚,则万物湿润而出液者也。由是表热无燥者,气血营运通利,而成
癫狂走呼而力大者也。燥热病于外者,气血壅滞,则痿弱而无力也。故病内热而无燥者,津液润泽,
气血滑利,则昏冒多睡也。如洗心散寒药,言治多睡是也。故小儿昼精健,夜安
寝,由血液不衰也。夫燥病于内者,气血涩滞,则懊 烦心不得眠也。夫伤寒之燥热者,因于大
发吐下,或呕吐泻痢,自汗过多,或阳热太甚,损阴耗液,亡液则血衰而成燥热也。或炙熨、炙烙,
或误服热剂,或误因银粉、巴豆燥热大毒丸药下之,反损阴亡液,血衰则燥热太甚,多为此误。经
曰∶目得血而能视,耳得血而能听,手指得血而能操,掌得血而能握,足得血而能步,脏得血而能
液,腑得血而能气。然则一身之至贵者莫过于血,故阳热虽甚而血液不衰,则荣卫通利而为病微。
血液既衰以伐,燥热怫郁则甚也。且如酒热方甚,而血液未衰,则气血宣通而和畅;因其酒热损
阴亡液,以致血衰而酒渐以散之,燥热怫郁而烦渴,病于酒也。而再饮后得平者,气液宣行而燥
热怫郁后得散也。或不受,复者,酒毒已甚,燥热不能散也。亦犹世俗妄意以分阳毒微于阴毒者,是
谓内外燥热太甚,而血液不衰,则气血营运之太甚,而为病者,犹泰极失常,以为阳毒也。以血液
衰竭,燥热太甚,蓄之于内,则阳气不能营运于表,故遍身青冷、厥逆,病危极将死者,妄谓寒极
阴毒也,因以中外急救其阳,而反招暴祸。倘或病热尚微,而误中《素问》言辛热开发强劫之效,
因以妄矜己能,以谓阴毒必死之证,救之以活,致使世俗愈感而惟恨救之不及,误人多矣。殊不知,
但以退热、润燥、散结,则气
液宣行而愈也。故经曰∶肾苦燥,急食辛以温之。开腠理,致津液,通气脉也。然气通和即津液
宣行也(故经曰∶气和而生津液相盛而神自生)。
或胸满结滞,或头微汗出,剧烦者,栀子汤主之。或少气者,加甘草一钱,或加呕者,及初
误以丸药下之者,加生姜半两。凡懊 虚烦者,皆用凉膈散甚佳,及宜汤濯手足,使心胸结热宣散而已。
栀子浓朴汤 治心烦、腹满、坐卧不安。
Ao (mental restlessness and discomfort) refers to symptoms of vexation, dryness-heat, chest oppression, mental disturbance, and inability to remain calm. In severe cases, it resembles the condition caused by poisoning with drugs such as Crotonis Fructus (Badou, 巴豆) or Aconiti Kusnezoffii Radix (Caowutou, 草乌头).
Zhizi Tang (Gardenia Decoction) is used to treat Ao (mental restlessness and discomfort), vexation, tossing and turning, and insomnia; this occurs because dryness-heat is constrained within, preventing the free flow of Qi. The Classics state: "Blood and Qi are the spirit of man." Because Ying and Wei, Blood and Qi circulate, the Spirit resides within them. When the Spirit moves outward, Ying and Wei flow into the meridians, which is called "moving in Yang," causing wakefulness, just as the sun rising brings day. When the Spirit moves inward, the Five Zang organs generate each other in a smooth sequence, which is called "moving in Yin," causing sleep. Thus, if the Spirit has no external function and becomes confused, or if the Spirit is lost within, dreams occur, just as night follows sunset. Dry Metal governs astringency, while Damp Earth governs slipperiness. The constitutions of Dryness and Dampness must first be influenced by other climatic factors before forming combined transformations. For example, after extreme cold, things become dry; when Wind prevails, and Damp-Heat consumes body fluids, a dry constitution forms. If Heat is excessive, all things become moist and exude fluids. Therefore, in exterior Heat without Dryness, the circulation of Blood and Qi is unobstructed, leading to manic behavior, shouting, and great strength. In exterior Dryness-Heat, Blood and Qi are congested, leading to flaccidity and weakness. In interior Heat without Dryness, body fluids are moist, and Blood and Qi are slippery, leading to drowsiness and excessive sleep. For instance, the cold herbs in Xixin San (Heart-Washing Powder) treat excessive sleep. Children are vigorous during the day and sleep peacefully at night because their Blood is not depleted. When Dryness affects the interior, Blood and Qi become stagnant and sluggish, resulting in Ao (mental restlessness and discomfort), vexation, and insomnia. The Dryness-Heat of Shanghan (Cold Damage) arises from excessive sweating or purging, vomiting and diarrhea, profuse spontaneous sweating, or excessive Yang Heat damaging Yin and consuming fluids. Loss of fluids leads to Blood deficiency and Dryness-Heat. It may also result from moxibustion, hot compresses, cauterization, or mistakenly taking hot formulas, or erroneously using pills containing Mercury(II) Sulfide (Yinfen, 银粉) or Crotonis Fructus (Badou, 巴豆)—drugs that are extremely drying, hot, and toxic—to purge, thereby further damaging Yin and depleting fluids. Blood deficiency then causes extreme Dryness-Heat. Such errors are common. The Classics say: "The eyes see when they receive Blood; the ears hear when they receive Blood; fingers grasp when they receive Blood; palms hold when they receive Blood; feet walk when they receive Blood; Zang organs produce fluids when they receive Blood; Fu organs generate Qi when they receive Blood." Therefore, nothing in the body is more precious than Blood. Even if Yang Heat is severe, if Blood is not depleted, Ying and Wei flow freely, and the disease is mild. However, if Blood is depleted and weakened, constrained Dryness-Heat becomes severe. Consider alcohol heat: if Blood is not yet depleted, Qi and Blood flow smoothly and harmoniously. But if alcohol heat damages Yin and depletes fluids, leading to Blood deficiency, the alcohol heat dissipates gradually, causing constrained Dryness-Heat, vexation, and thirst—this is an alcohol-induced disease. Drinking again may bring relief because Qi and Body Fluids circulate, dispersing the constrained Dryness-Heat. If one cannot tolerate it and symptoms recur, the alcohol toxicity is severe, and Dryness-Heat cannot disperse. This is similar to the popular misconception that Yang Toxin is milder than Yin Toxin. This view assumes that extreme internal and external Dryness-Heat exists while Blood remains robust, causing excessive circulation of Qi and Blood, resembling a state of excess Yang (Yang Toxin). Conversely, if Blood is exhausted and Dryness-Heat is extreme, accumulating internally, Yang Qi cannot circulate to the exterior. The body becomes cold and blue, limbs are cold and inverted, the condition is critical and near death, yet this is mistakenly diagnosed as extreme Cold Yin Toxin. Treating this with urgent warming and tonifying of Yang internally and externally can cause sudden disaster. If the heat is mild but one mistakenly believes in the strong opening effects of acrid-hot remedies mentioned in the Suwen (Plain Questions), claiming personal skill in saving patients deemed doomed by Yin Toxin, the public will admire this and regret insufficient rescue efforts, misleading many. One should simply clear Heat, moisten Dryness, and resolve stagnation; once Qi and Body Fluids circulate freely, recovery occurs. Thus, the Classics state: "The Kidney suffers from Dryness; urgently consume Acrid flavors to warm it." This opens the interstices (Couli, 腠理), promotes Body Fluids, and unblocks Qi channels. When Qi flows harmoniously, Body Fluids circulate freely (as the Classics say: "When Qi is harmonious, Body Fluids are abundant, and the Spirit naturally arises").
If there is chest fullness and stagnation, slight sweating on the head, and severe vexation, Zhizi Tang (Gardenia Decoction) is the primary treatment. If there is shortness of breath, add 1 qian of Glycyrrhizae Radix et Rhizoma (Gancao, 甘草). If vomiting is present, or if the patient was initially incorrectly treated with pill-based purgatives, add 0.5 liang of Zingiberis Rhizoma Recens (Shengjiang, 生姜). For all cases of Ao (mental restlessness and discomfort) due to deficient vexation, Liangge San (Cooling the Diaphragm Powder) is very effective. Additionally, soaking the hands and feet in warm water helps disperse the constrained heat in the chest and heart.
Zhizi Nongpu Tang (Gardenia and Magnolia Bark Decoction) treats vexation, abdominal fullness, and restlessness in sitting or lying down.