Library

In Taiyang excess syndrome (Excess Syndrome of the Taiyang Channel) caused by cold damage, inducing sweating is difficult. The term "Huoshu" (Fire Number) refers to the seventh and fourteenth days after onset, periods during which the disease condition often undergoes a turning point. (Wang Xushan stated: Huoshu refers to the timeframes of the seventh and fourteenth days; the disease pattern frequently shifts at these junctures. If one forces sweating before this timeframe arrives, sweat may not emerge, or if it does, the disease remains unresolved. However, if treatment is administered accurately upon reaching the timeframe, efficacy will be immediate. "Fa deng jian" implies that inducing sweating becomes effortless. Bingzhang's note: I have observed many contemporary physicians adhering to this theory, often mocking them, yet unaware that this concept originates from this very text. When wind-cold invades the human body, it is crucial to expel the pathogen immediately upon initial onset, akin to the urgency of sparks and lightning. This is the most essential method. Hesitation and delay allow the pathogen to transmit through the meridians, leading to a proliferation of complicated symptoms. Even if one waits for the Huoshu to induce sweating, there is little hope for recovery.) Past renowned physicians did not possess this specific principle; now its subtle mechanism is revealed. For exterior excess syndromes due to external contraction, symptoms necessarily include fever, headache, aversion to cold, and anhidrosis (absence of sweating), resulting from exterior excess. Although exterior excess theoretically requires diaphoresis (inducing sweating), if sweating does not occur after administering diaphoretic herbs, one should not force further sweating. Instead, one must wait for the Huoshu, at which point sweat will naturally emerge. Some patients may experience chills followed by sweating (Zhan Han), while others may sweat without chills. During Zhan Han, warm and tonifying formulas should be used to assist the healthy Qi (Vital Energy), ensuring that the righteous Qi overcomes the pathogenic factor, allowing the disease to resolve as the pathogen exits with the sweat. If the Huoshu has not arrived and one forcibly induces sweating, any resulting sweat is unnatural and will inevitably damage the Qi, causing the disease to worsen compared to before. Past enlightened physicians did not establish this method; instead, they advocated stopping sweating if present and waiting if absent. If accompanied by vomiting and diarrhea, the Middle Jiao (Central Burner/Spleen and Stomach) should be regulated. If deficiency and excess coexist, purging and tonifying methods should be used alternately. (These sentences appear under the "Verification" entry in Qian's edition, likely words of Shenzhai, but were omitted in Caolu's edition. They are now appended to the "Waiting" entry, indented slightly to distinguish them from Caolu's version.)

Clinical practice requires flexibility and high discernment; one must distinguish meticulously between the appropriateness of attacking (purging) and defending (tonifying). A focused mind allows one to act as a healer, mastering the transformations of nature. The Classics state: "When Essence and Qi are depleted, deficiency results." It also states: "Those who have lost blood cannot sweat (sweat is transformed from blood)." The term "Duo" (Depletion/Seizure) signifies severe deficiency. When Essence and Qi are depleted, or when Blood is depleted, conservative treatment (tonification/protection) is indicated to avoid further injury to Essence, Qi, and Blood. Furthermore, the Classics state: "For Earth stagnation, apply Duo." Here, "Duo" means "attack" or "purge," indicating that when Earth Qi is stagnant, purgative methods should be employed to remove obstruction. Clearly distinguishing between conservative and aggressive treatments prevents the disaster of "making deficiency more deficient and excess more excessive." (Wang Xushan noted: In critical conditions where deficiency and excess are ambiguous, improper treatment can lead to rapid death by exacerbating both deficiency and excess. Only those deeply versed in theory and method can clearly discriminate, firmly deciding whether to defend or attack, resisting dissent to provide emergency rescue. Thus, "Duo" means snatching life from death and safety from danger. The cited scriptures serve merely as introductions to the two paths of attack and defense, not strictly aligning with the deeper meaning of the character "Duo." Likely, the two instances of "Duo" in "Depletion of Essence and Qi leads to deficiency" and "Depletion of Blood leads to lack of Qi" should be interpreted as "loss," whereas the "Duo" in "Earth stagnation, apply Duo" means "to remove." Examining the poetic intent and interpreting the scriptures carefully...)