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Treats cases where Shaoyang disease (diseases caused by pathogenic factors in the Shaoyang channel) remains unresolved after sweating or purging therapies, or due to incorrect medication administration, leading to severe debility, near-death coma, or unclear differentiation between Yin and Yang syndromes. It can be administered seven days or more after onset.

Ren Shen (Ginseng Radix et Rhizoma), 1 liang (approx. 37.5g), sliced. Add 2 zhong (approx. 400ml) of water. Decoct in a silver or ceramic vessel until reduced to 1 zhong. Take warm. If the patient prefers cold drinks, cool with fresh water and take cold. Re-decoct the dregs and take again. Administer continuously for several doses. The therapeutic effect is indicated when moist sweat appears on the tip of the nose.

Treats chronic hiccups caused by Cold.
Ding Xiang (Caryophylli Flos, Clove), Shi Di (Diospyri Fructus, Persimmon Calyx), each 2 qian (approx. 7.5g); Ren Shen (Ginseng Radix et Rhizoma), de-lusted, 1 qian (approx. 3.75g); Sheng Jiang (Zingiberis Rhizoma Recens, Fresh Ginger), 5 slices. Decoct in water and take.

Vomiting is caused by Fire Qi rushing upward; hiccups are caused by Cold Qi obstruction. There are also cases of hiccups due to discontinuation of Middle Qi. Master Jieguo (Li Dongyuan's teacher, Zhang Congzheng's contemporary, often referring to Liu Wansu or Li Gao depending on context, here likely referring to Liu Wansu or general Jin-Yuan theory attributed to 'Jieguo') posits that the acrid-warm nature of Ding Xiang and Sheng Jiang serves as the direct treatment (Zheng Zhi), while the astringent-cold nature of Shi Di serves as the indirect treatment (Cong Zhi). Ren Shen acts as an assistant herb, allowing True Qi to spread freely. Hiccups originating in the Middle Jiao (Middle Burner) result from impaired Grain Qi transport; the sound is short and small, triggered by eating. Hiccups originating in the Lower Jiao (Lower Burner) result from deficiency of True Qi; the sound is loud and long, occurring even without eating. Clinicians must distinguish between these.

Treats Yangming disease (Yangming Channel Disease) where, after sweating or purging, the body is weak, Qi is deficient, Body Fluids are exhausted, Zang-Fu organs are blocked, and defecation does not occur. A honey suppository method is suitable.
Honey, 2 liang. Simmer gently in a copper vessel until it congeals like malt sugar. Stir constantly to prevent burning. Add powder of Zao Jiao (Gleditsiae Sinensis Spina, Chinese Honeylocust Thorn) and a little salt. Shape into suppositories, finger-thick, 2 cun (approx. 6-7cm) long, with one sharp end. Insert into the anus. Hold in place with hand. Remove when the urge to defecate arises.

Take one large pig gallbladder. Mix with a little vinegar. Attach to a reed tube. Enema into the anus. Squeeze the juice into the body. After approximately one meal's time, defecation should occur.

For cases of continuous diarrhea due to overuse of Da Huang (Rhei Radix et Rhizoma, Rhubarb Root):
Wu Mei (Mume Fructus, Smoked Plum), 2 pieces; Chao Jing Mi (Stir-fried Oryza Sativa Semen, Fried Rice), one tuohui (pinch); Gan Jiang (Zingiberis Rhizoma, Dried Ginger), 3 qian; Ren Shen (Ginseng Radix et Rhizoma), stir-fried, 5 qian; Bai Zhu (Atractylodis Macrocephalae Rhizoma, Large-headed Atractylodes Rhizome), 5 qian; Sheng Fu Zi Pi (Radix Aconiti Lateralis Preparata Cortex, Bark of Prepared Lateral Root of Aconite), 1.5 qian; Zhi Gan Cao (Glycyrrhizae Radix et Rhizoma Preparata, Prepared Licorice Root), 1 qian; Sheng Ma (Cimicifugae Rhizoma, Black Cohosh Rhizome), a small amount; Deng Xin Cao (Junci Medulla, Rush Pith), one handful. Add 2 da zhong (large bowls) of water. Decoct, strain, and add 1 spoonful of Chao Chen Bi Tu (Stir-fried Old Wall Soil). Mix and take. Cure follows.

The aforementioned formulas, including Ma Huang Tang (Ephedra Decoction), Cheng Qi Tang (Ordering the Qi Decoction), and Xian Xiong Tang (Depress the Chest Decoction), were established by former sages for people of strong constitution at that time, who contracted heavy pathogens and suffered from true Cold Damage (Shang Han) in winter. Li Dongyuan stated: "Among the sick today, those with internal injury are numerous; those with external contraction are rare." Did he not consider the Classic saying: "Where pathogenic factors gather, the Righteous Qi must be deficient"? Yangkai stated: This word "rare" (jian) should be interpreted as "occurring once in five hundred years," emphasizing its extreme rarity. Moreover, as time has passed, the Heavenly Qi, Human Qi, and Qi transformation have become thinner and weaker, making comparison with ancient times impossible. Any illness involving morning/evening chills and fever due to pathogenic contact, or food stagnation and alcohol injury, all present symptoms such as headache, fever, and thirst. How can one immediately diagnose them as Taiyang (Taiyang Channel Disease) or Yangming syndromes? Administering harsh ancient formulas is inappropriate. If the disease does not match the medicine, taking it is harmful; even if the disease matches, using potent ancient formulas on the weak constitutions of modern people will inevitably lead to many premature deaths. Therefore, preserving the ancients' theories on transmitted heat diseases helps understand the origin of Shanghan protocols and the inception of their legislative principles. Listing the sequence of sweating and purging methods in ancient formulas helps understand the framework of prescription formulation for imitation. Collecting the words of various sages clarifies the principles of change between ancient and modern times for cautious application. Zhang You's commentary on Shanghan is presented in this volume. I hope learned scholars examine it carefully. Do not lightly follow old formulas regarding the critical matter of life and death. Small trials of Gui Zhi (Cinnamon Twig), Ma Huang, Xiao Ming (Mirabilite), and Huang Qin/Huang Lian/Rhubarb may seem harmless, but once Yang collapses and Yin is exhausted, it is like spilt water that cannot be recovered, and severed life cannot be renewed. This Zhang, disregarding his own ignorance, repeatedly states these painful truths to expose entrenched abuses, daring not to conform, lest he mislead future generations. Breaking the fixed examples of former sages might incur minor blame, but saving the lives of later generations offers slight benefit. I trust those who respect life will discern this!