凡病患或体虚而患实邪,或旧有他病与新病相反,或一人兼患二病,其因又相反,或外
上下
各有所病,医者踌躇束手,不敢下药,此乃不知古人制方之道者也。古人用药,惟病是求。
药所以制病,有一病,则有一药以制之。其人有是病,则其药专至于病所而驱其邪,决不反
至无病之处,以为祸也。若留其病不使去,虽强壮之人,迁延日久,亦必精神耗竭而死,此
理甚易明也。如怯弱之人,本无攻伐之理。若或伤寒而邪入阳明,则仍用硝黄下药,邪去而
精气自复。如或怀妊之妇,忽患 瘕,必用桃仁、大黄以下其瘕,瘀去 台自安。或老年及
久病之人,或宜发散,或宜攻伐,皆不可因其血气之衰,而兼用补益。如伤寒之后,食复、
女劳复,仲景皆治其食,清其火,并不因病后而用温补。惟视病之所在而攻之,中病即止,
不复有所顾虑,故天下无束手之病。惟不能中病,或偏或误,或太过,则不病之处亦伤,而
人危矣。俗所谓有病病当之。此历古相传之法也。故医者当疑难之际,多所顾忌,不敢对症
用药者,皆视病不明,辨证不的,审方不真,不知古圣之精义者也。
天下有治法不误,而始终无效者。此乃病气深痼,非泛然之方药所能愈也。凡病在皮毛
荣卫
之间,即使病势极重,而所感之位甚浅,邪气易出。至于脏腑筋骨之痼疾,如劳怯、痞隔,
风痹痿厥之类,其感非一日,其邪在脏腑筋骨,如油之八面,与正气相并。病家不知,屡易
医家,医者见其不效,杂药乱投,病日深而元气日败,遂至不救。不知此病,非一二寻常之
方所能愈也。今之集方书者,如风痹大症之类,前录古方数首,后附以通治之方数首,如此
而已。此等治法,岂有愈期?必当遍考此病之种类,与夫致病之根源,及变迁之情状,并询
其历来服药之误否。然后广求古今以来治此症之方,选择其风上种种治法次第施之;又时时
消息其效否,而神明变通之,则痼疾或有可愈之理。若徒执数首通治之方,屡试不效,其计
遂穷,未有不误者也。故治大症,必学问深博,心思精敏,又专心久治,乃能奏效。世又有
极重极久之病,诸药罔效,忽服极轻淡之方而愈,此乃其病本有专治之方,从前皆系误治。
忽遇对症之药,自然应手而痊也。
Whenever a patient has a weak constitution but suffers from excess pathogens, or has an existing disease that contradicts a new one, or suffers from two diseases simultaneously with conflicting etiologies, or has different ailments in different parts of the body, and the physician hesitates, feeling helpless and daring not to prescribe medicine, this is due to ignorance of the ancient principles of formula formulation. Ancient practitioners sought only the disease when prescribing. Medicines are used to control diseases; for every disease, there is a specific medicine to subdue it. If a person has a specific disease, the corresponding medicine will act specifically at the site of the disease to expel the pathogen, and will certainly not travel to healthy areas to cause harm. If the disease is retained and not expelled, even a robust person will eventually die from exhaustion of spirit and vitality after prolonged delay; this principle is quite obvious. For instance, although frail individuals generally should not undergo purgative therapies, if they contract Cold Damage (Shanghan) and the pathogen enters the Yangming channel, purgatives such as Natrii Sulfas (Xiaoshi, 芒硝) and Rheum Radix et Rhizoma (Dahuang, 大黄) may still be used. Once the pathogen is expelled, the essence and qi will naturally recover. Similarly, if a pregnant woman suddenly develops a mass (Zhengjia, 癥瘕), ingredients like Prunus Persica Seed (Taoren, 桃仁) and Rheum Radix et Rhizoma (Dahuang, 大黄) must be used to eliminate the mass; once the blood stasis is removed, the fetus will naturally remain secure. In the case of the elderly or those with chronic illnesses, whether dispersing or purging is indicated, one must not combine tonifying herbs merely because their blood and qi are deficient. For example, following Cold Damage, if relapse occurs due to improper diet (Shifu, 食复) or sexual indiscretion (Nulaofu, 女劳复), Zhang Zhongjing treated the food stagnation and cleared the heat, without using warming and tonifying methods simply because the patient was post-illness. The treatment focuses solely on the location of the pathology; once the medicine acts effectively on the disease, it is stopped, without further hesitation. Thus, there are no incurable cases in the world. Only when the medicine fails to hit the target—being biased, erroneous, or excessive—will healthy tissues be damaged, leading to danger. This aligns with the common saying: "The disease bears the burden of the medicine." This is a method passed down through generations. Therefore, physicians who hesitate and dare not prescribe according to symptoms during difficult cases do so because their observation of the disease is unclear, their syndrome differentiation is inaccurate, their understanding of formulas is superficial, and they lack comprehension of the profound meaning of the ancient sages.
There are cases in the world where the treatment method is correct, yet there is no effect throughout. This is because the pathological qi is deep-seated and stubborn, and cannot be cured by ordinary prescriptions. When a disease is located in the skin, hair, Ying (Nutritive), and Wei (Defensive) levels, even if the condition is severe, the site of invasion is shallow, and the pathogen is easy to expel. However, regarding stubborn diseases of the Zang-Fu organs, tendons, and bones, such as Consumption and Deficiency Cold (Laoqie, 劳怯), Epigastric Fullness and Obstruction (Pige, 痞隔), Wind-Bi, Flaccidity, and Cold Reversal (Feijue, 痿厥), the infection did not occur in a single day. The pathogen resides in the Zang-Fu and bones/tendons, permeating like oil in all directions, merging with the healthy qi. Patients, unaware of this, frequently change doctors. Physicians, seeing no efficacy, administer miscellaneous drugs indiscriminately. The disease deepens daily, and the primordial qi deteriorates, ultimately becoming incurable. They fail to realize that such diseases cannot be cured by one or two ordinary formulas. Modern compilers of formula books, for major conditions like Wind-Bi, merely record several ancient formulas at the beginning and append several general-purpose formulas at the end. Such treatment methods offer no hope of a cure date. One must thoroughly investigate the types of the disease, its root causes, and its changing manifestations, and inquire about any errors in previous medication. Then, broadly seek formulas from both ancient and modern times to treat this syndrome, selecting and applying various therapeutic methods in sequence; constantly evaluate the efficacy and adapt flexibly. In this way, stubborn diseases might have a chance of recovery. If one merely clings to a few general formulas and finds them ineffective repeatedly, resources are exhausted, and error is inevitable. Therefore, treating major syndromes requires profound learning, acute intellect, and dedicated, long-term treatment to achieve efficacy. There are also extremely severe and chronic cases where all medicines fail, yet suddenly heal after taking a very mild and light prescription. This is because the disease originally had a specific curative formula, and previous treatments were erroneous. Upon encountering the correct symptomatic medicine, recovery follows naturally.