关格一症。上则格而不入。下则闭而不通。乃阴阳偏胜之候。亦阴阳离绝
之证也。阳偏胜则上逆。逆之久则阴从之。上逆故水浆不受。烦躁不宁。阴
从之故出而不返。有升无降。阴阳于是乎离绝。头汗出而四肢冷。脉无而
死矣。不然。丹溪谓上窍通。则下窍之水出焉。此何以上愈通而下愈不出
也。然素问云。无阳则阴无以生。无阴则阳无以化。今阳偏胜而阴往从之。
则有阳无阴。灼然可知。经又曰。上焦主纳。下焦主出。又曰三焦者。决渎之
官。水道出焉。今上不纳而下不出。则三焦之火竭尽无余。求其头无汗而
阳不上越。肢不冷而阴不下绝。其可得乎。扁鹊谓不得尽其命而死。后肾
谓九死一生之候。诚难乎其为治矣。余独思阴绝阳绝。诚不可疗。使当其
未竭绝之际。而欲得一挽回之法。非上有以回其阳。下有以挽其阴。乌克
有济。因悟仲景白通汤。用姜附纯阳之药。恐其阳上绝。而以人尿猪胆纯
阴之味引之。恐其阴下绝。使阴阳协于和而后已。斯则治法之善者也。及
节庵扩而充之。立回阳返本汤。亦阴阳相济欲底于平。加黄连腊茶以降
火。姜附为反佐。而以人参五味复其津液元气。使不致于离绝。则又法外
之法也。嘉言出。立黄连进退汤。酌其阴阳之偏。而进退补救之。又从事于
八味汤。复其阴阳之根。以立其命。可谓思穷而路绝矣。学人诚于此而会
通焉。则关格一症。庶乎出万死于一生。济无穷之夭枉矣。
按格之吐逆。与凡吐逆之不同。盖凡吐逆则小便利。阳气得以下荣。阴
气尚能留恋。则不至于上脱矣。关之小便不通。与凡小便不通之不同。
盖凡小便不利。则上不吐逆。阴气纵不能化。阳气尚未离绝。则不至于
下脱矣。惟格则阴绝于上。故投热药而弥炽。须以阴药济之。则不捍格。
关则阳绝于下。故投阴药而厥逆。须以阳药挽之。则能气化。此阴阳俱
病。须以阴阳相济之药救之。乃玄妙之门也。试验小便不通。必小腹胀
闷不堪。惟关症则但有急而欲解之状。未尝胀闷。可知阳气耗而阴气
并为之竭矣。此时呕逆甚而胸满或痛。亦阴气上窜之故。初非有实邪
也。且肾主二便。又主水火。今气不下纳。根将绝矣。八味丸导火归元。而
能复真阴。非又要着也哉。
黄连进退汤
川黄连(姜汁炒) 炮姜 半夏 川牛膝(盐水炒) 白芍(酒炒各一钱) 人参(钱半) 大枣肉(三枚) 童
便(小半杯)
水煎。如阳虚肢冷。加熟附子一钱。减连五分。阴虚躁渴。加麦门冬一钱。去半夏。
白通汤
葱白(二茎) 熟附子(三钱) 干姜(钱半)
水煎。加人尿猪胆汁。
回阳返本汤(见阴症论)
Guan-ge (Obstruction and Rejection) is a syndrome where the upper part manifests as rejection, preventing food and drink from entering, while the lower part manifests as closure, blocking the excretion of urine and feces. This is a sign of Yin-Yang imbalance with excess in one aspect, and also a syndrome of Yin-Yang separation and extinction. When Yang is in excess, it rebels upward; after prolonged rebellion, Yin follows it upward. Due to this upward rebellion, fluids cannot be accepted; due to restlessness and agitation, there is only egress without ingress, only ascending without descending. Thus, Yin and Yang separate and extinguish. The patient presents with sweating on the head and coldness in the four limbs, the pulse disappears, and death ensues.
If this were not the case, Zhu Danxi stated: "When the upper orifices are open, the water from the lower orifices will flow out." Why then, when the upper part is more open, does the lower part fail to discharge? However, *Suwen* states: "Without Yang, Yin cannot be generated; without Yin, Yang cannot be transformed." Now, since Yang is in excess and Yin follows it, there is Yang without Yin, which is evident. The classics further state: "The Upper Jiao governs reception, and the Lower Jiao governs excretion." It also says: "The Sanjiao is the official of drainage, through which water passages flow." Now, since the upper part fails to receive and the lower part fails to excrete, the fire of the Sanjiao is completely exhausted. How could it be possible for the head not to sweat while Yang does not rebel upward, and for the limbs not to be cold while Yin does not descend into extinction? Bian Que said that such conditions lead to death before one's natural lifespan is fulfilled; later kidney-focused physicians described it as a condition with nine deaths to one survival, making treatment indeed difficult.
I alone pondered that Yin-extinction and Yang-extinction are indeed incurable. However, if one seeks a method of rescue before they are completely exhausted, unless there is a way to restore Yang above and retrieve Yin below, how can there be any benefit? Thus, I realized that Zhang Zhongjing's Baitong Decoction uses purely Yang herbs like Shengjiang (Dried Ginger) and Fuzi (Prepared Aconite Root). Fearing that Yang might extinguish at the top, it employs purely Yin substances like Renao (Human Urine) and Zhudanshi (Pig Gallbladder Stone/Bile) to guide it, fearing that Yin might extinguish at the bottom, so that Yin and Yang may coordinate and harmonize. This is an excellent therapeutic method. Later, Xue Ji (Zijie'an) expanded upon this and established Huiyang Fanben Decoction, also aiming for balance through mutual assistance of Yin and Yang. It adds Huanglian (Coptis Rhizome) and Laccha (Aged Tea) to clear heat, uses Jiang (Ginger) and Fu (Aconite) as counter-agents, and employs Renshen (Ginseng Radix) and Wuweizi (Schisandra Fruit) to restore body fluids and Yuan Qi, preventing separation and extinction. This is a method beyond methods. When Yao Jisheng (Jiayan) appeared, he established Huanglian Tuijin Decoction, adjusting for the bias of Yin and Yang through advancement and retreat. He also utilized Shiwu Wan (Eight-Ingredient Pill with Rehmannia) to restore the root of Yin and Yang, thereby establishing life. One might say that thought has reached its limit and the path seems closed. If students can integrate and understand this, then for the syndrome of Guan-ge, perhaps one can emerge from ten thousand deaths to find one life, saving countless premature deaths.
Note: The vomiting and rebellion of Ge syndrome differ from ordinary vomiting and rebellion. Generally, in ordinary vomiting and rebellion, urination remains smooth, allowing Yang Qi to nourish downward, and Yin Qi remains attached, preventing upper collapse. The urinary blockage of Guan syndrome differs from ordinary urinary difficulty. Generally, in ordinary urinary difficulty, there is no upper vomiting and rebellion; even if Yin Qi cannot transform, Yang Qi has not yet separated, preventing lower collapse. Only in Ge syndrome is Yin extinct at the top, so administering hot herbs makes the heat more intense; one must use Yin herbs to assist it to avoid rejection. Only in Guan syndrome is Yang extinct at the bottom, so administering Yin herbs leads to cold extremities; one must use Yang herbs to retrieve it to restore Qi transformation. This is a disease of both Yin and Yang, requiring herbs that mutually assist Yin and Yang for rescue, which is the profound gate.
Clinical observation shows that patients with urinary blockage invariably suffer unbearable abdominal distension and fullness. In Guan syndrome, however, there is only an urgent sensation of needing to void, without distension or fullness. This indicates that Yang Qi is depleted and Yin Qi is simultaneously exhausted. At this time, severe vomiting and rebellion accompanied by chest fullness or pain occur due to the upward rushing of Yin Qi. Initially, there is no excess pathogenic factor. Furthermore, the Kidney governs the two lower orifices and manages Water and Fire. Now, Qi fails to descend and be stored, and the root is about to extinguish. Shiwu Wan guides the floating fire back to its source and restores True Yin; is this not another crucial point?
Huanglian Tuijin Decoction
Chuan Huanglian (Stir-fried with Ginger Juice), Paojiang (Prepared Ginger), Banxia (Pinellia Tuber), Chuan Niuxi (Cyathulae Radix stir-fried with Salt Water), Baishao (White Peony Root stir-fried with Wine, each 1 qian), Renshen (Ginseng Radix, 1.5 qian), Dazao Rou (Date Flesh, 3 pieces), Tongbian (Child's Urine, half small cup).
Decoct in water. If Yang deficiency with cold limbs, add Shufuzi (Prepared Aconite Root) 1 qian, reduce Huanglian by 0.5 qian. If Yin deficiency with restlessness and thirst, add Maimendong (Ophiopogon Tuber) 1 qian, remove Banxia.
Baitong Decoction
Congbai (Scallion White, 2 stems), Shufuzi (Prepared Aconite Root, 3 qian), Ganjiang (Dried Ginger, 1.5 qian).
Decoct in water, add Renao (Human Urine) and Zhudanche (Pig Gallbladder Bile).
Huiyang Fanben Decoction (See Yin Syndrome Treatise)