仲景谓太阳病发热无汗,反恶寒,名曰刚 者,为中风发热重,感于寒而得之。此《内经》所谓赫曦
之纪,土羽为 ,其义一也。如中风淫之,热与火运以热无少异,其重感于寒亦与土羽之寒同是外郁,热
因郁则愈甚,甚则热兼燥化而无汗,气血不得宣通,大小筋俱受热害而强直,故曰刚 。所谓太阳病发热汗
出,不恶寒,名曰柔 者,为太阳发热重,感于湿而得之。此《内经》所谓诸 项强,皆属于湿。又谓因
于湿,首如裹,湿热不攘,大筋软短,小筋弛长,软短为拘,弛长为痿。肝移热于肾,传为柔 。
注云∶柔谓筋柔而无力,强为骨强而不随。三者之义,
与仲景所言重感于湿为柔 者,岂不同是小筋得湿则痿弛而无力者乎?其摇头,发热,头项强急,
腰背反张,螈 口噤,与刚 形状等者,岂不同是大筋受热则拘挛强直者乎?后代乃以无汗为表实,有
汗为表虚。不思湿胜者多汗,乃以汗为表虚,而用姜附温热等剂,宁不重增大筋之热欤!
方中有治法者三∶以人中黄疗时行热毒为主;苍术、香附散结郁为臣,芩、连降火,人参补虚,桔梗、
防风利气行经为佐;热毒郁结则内外气液不通成燥,大黄苦寒而能荡涤燥热,滑石性滑味淡,将以利窍解结
通气液以润燥,二者一阴一阳,故用之为使。此三治法,非特通治诸温也。《内经》冬伤于寒,春必病温,
与冬不藏精病温者,有虚实之异,有四时不正胜气郁之者,有君相二火加临者,即分君客之殊,有五运六气
当迁,正值所胜抑之,不得升降,又当辨其所发之气以治,岂守三法俱用以治温乎?先生曰∶凡亢阳霖淫,
暴风冰雹非常之变,必记以验发于何时以为治源也。
Zhang Zhongjing stated that Taiyang disease (disease of the Taiyang channel) presenting with fever, absence of sweating, and aversion to cold is named Gang Jing (Spasm characterized by rigidity and trismus). This occurs when Wind-Heat is heavy due to Wind pathogen invasion, compounded by Cold. This aligns with the *Neijing*’s description of "Hexi Zhi Ji" (a period dominated by excessive Fire Qi), where Earth Qi manifests as Dryness; the principle is identical. If Wind-Dampness invades, the Heat associated with Fire movement differs little in its thermal nature from pure Heat. However, secondary contraction of Cold is similar to the Cold associated with excessive Earth/Dryness: both involve external constraint. The Heat becomes more severe due to this constraint. When extreme, the Heat combines with Dryness transformation, resulting in anhidrosis. Qi and Blood fail to circulate freely, causing both large and small tendons to suffer heat damage and become rigid. Hence, it is called Gang Jing.
Conversely, Taiyang disease presenting with fever, sweating, and no aversion to cold is named Rou Jing (Spasm characterized by sweating and neck stiffness). This results from heavy Taiyang Heat combined with Dampness invasion. This corresponds to the *Neijing* statement: "All spasms and neck stiffness belong to Dampness." It also states: "Due to Dampness, the head feels wrapped [heavy]." If Damp-Heat is not resolved, the large tendons become short and contracted, while the small tendons become lax and elongated. Contraction leads to spasm/cramping; laxity leads to flaccidity/paralysis. Liver Heat transferring to the Kidney transforms into Rou Jing. Annotations explain: "Rou" refers to tendons that are soft and weak; "Qiang" refers to bones that are stiff and unyielding. Do these three meanings not align with Zhang Zhongjing’s assertion that secondary Dampness invasion causes Rou Jing? Is it not true that small tendons affected by Dampness become flaccid and weak? Are symptoms such as head shaking, fever, neck stiffness, opisthotonos (backward arching of the back), convulsions, and trismus not identical in presentation to Gang Jing? Are they not caused by large tendons becoming spasmodic and rigid due to Heat? Later generations erroneously classified absence of sweating as Exterior Excess and presence of sweating as Exterior Deficiency. Failing to consider that excessive Dampness often causes sweating, they treated sweating as Exterior Deficiency, employing warming agents like Ginger and Aconite. Would this not exacerbate the Heat in the large tendons!
The prescription incorporates three therapeutic methods: Renzhonghuang (Human Middle Yellow) serves as the chief herb to treat epidemic heat-toxin; Cangzhu (Atractylodis Rhizoma) and Xiangfu (Cyperi Rhizoma) act as deputy herbs to dissipate nodules and resolve stagnation; Huangqin (Scutellariae Radix) and Huanglian (Coptidis Rhizoma) descend fire; Renshen (Ginseng Radix) tonifies deficiency; Jiegeng (Platycodonis Radix) and Fangfeng (Saposhnikoviae Radix) promote Qi flow and unblock meridians as assistant herbs. When heat-toxin stagnates, internal and external Qi and fluids fail to communicate, leading to dryness. Dahuang (Rhei Radix et Rhizoma), bitter and cold, purges dryness-heat. Huashi (Talcum), slippery and bland, opens orifices, resolves stagnation, promotes Qi/fluid circulation, and moistens dryness. These two herbs, one Yin and one Yang, serve as envoy herbs. These three methods are not merely universal for all warm diseases. The *Neijing* states that winter Cold injury leads to spring Warmth, and winter failure to store Essence leads to Warmth; these differ in Deficiency vs. Excess. Some arise from郁 (stagnation) of abnormal seasonal Qi; others from the imposition of Ministerial or Sovereign Fire. Even distinguishing between Sovereign and Guest Qi, when Five Movements and Six Qi undergo transition, if the controlling Qi suppresses them preventing ascent/descent, one must differentiate the specific Qi manifesting to treat it. How can one rigidly apply only these three methods to all Warm diseases? The Master said: Whenever excessive Yang overflows abnormally, or unusual phenomena like violent winds and hail occur, one must record the timing of their manifestation to identify the source for treatment.