（徐。鉴。作脉证并治。宜从。）
论一首 证三条（按当二条。） 方十二首
论曰。百合病者。百脉一宗。悉致其病也。（默然。周。作默默然。）
〔赵〕言其百脉者。举夫数之众多也。犹言百骸尔。〔程〕经脉十二。络脉三百六十五。此缘大病后。真阳已
虚。余热未尽。周身百脉俱病。是为百脉一宗。悉致其病也。
按巢源千金并曰。百合病者。谓无经络。（句）百脉一宗。悉致病也。盖无经络者。谓无经脉络脉之别。宗。
犹同姓为宗之宗。一宗。犹言一齐。注家或以为朝宗之宗。或以为宗尊之宗者。俱失其义。
又按此病。赵氏以为热蓄不散。积则毒生。而伤其血所致。与内经解 证无少异。又与劳瘵同形状。其说甚长。
考郭氏伤寒补亡论曰。此证。又与素问所谓解 者相类。王氏医垒元戎。举王冰平人气象论解 注曰。
惟百合一证。与此比比相若。并是赵氏所本。要之赵说太谬。又吴医汇讲。有陶宗暄百合病赘言。谓为心神涣散证。
亦非是。
百合病发汗后者。
郭氏辨千金有更发字曰。其意谓百合本病汗下吐之后而更发。非伤寒汗下吐之后。变成百合病也。反似百合病
中。治劳复之伤。而不见正行汗下吐百合病之药。于义未甚安。恐因数百年间。传录校正。误有增加。非孙氏之本
文。故活人书。只用金匮本文。不用千金增加更发等字。而庞氏直改其语云。治汗后百合病。治下后百合病。治吐
后百合病。尤使人不疑也。
百合知母汤方（按此方。与后三方。服法中用煎字。盖系后人所改。外台。作煮字。宜从。）
按先兄曰。宋吴曾能改斋漫录曰。王原叔内翰云。医药治病。或以意类取。至如百合治病。似取其名。呕血用
胭脂红花。似取其色。淋沥滞结。则以灯心木通。似取其类。意类相假。变化感通。不可不知其旨也。此说与魏意
稍近。又朱氏格致余论曰。本草。药之命名。以能而名者。百合当归升麻防风滑石之类。是也。此说 矣。
吴医汇讲。王绳林曰。古方惟百合汤。用百合七只。配水三升。顷友人言。吾苏阳山澄照寺前。一片地上。天
然自产百合。仅如钱大。煮之清香绝胜。疗病极效。可知百合入药者。以小为贵耳。
按本草嘉 新补泉水条云。久服。却温调中。下热气。利小便。可见其有泻阳之功矣。
百合病。不经吐下发汗。
先兄曰。如初。言患状迁延。不与初时异也。鉴说恐非。栝蒌牡蛎散方（牡蛎。熬。周本。熬。作 。）狐惑
之为病。状如伤寒。（辑义。脱其面目之目。宜补。脉经。状。作其气。为狐下。有狐惑之病并五字。）
按下疳多止前阴。牙疳不必及咽喉。金鉴未为当。
蚀于下部则咽干。（脉经。作蚀于下部。苦参汤淹洗之。）
蚀于肛者。（薰。诸本。作熏。宜从。黄下。周有散字。）
按猪苓散。图经。引张仲景。（本草原文。茯苓下。有术字。水字上。有与字。辑义并系刊脱。宜补。）
病者脉数。无热微烦。
先兄曰。总病论。以此为狐惑证。弟子稻叶元熙曰。脉经千金。亦编入于狐惑中。
按朱氏曰。按此证若未成脓。必不能食。亦必另用清热托毒方法。凡治疮疡之理皆然。无热。无字疑误。当是
发热也。此说似是。然据疮痈篇。无字不改而义通。
赤小豆当归散方（周本。当归十两。）
按浆水。详开于伤寒论述义瘥后劳复中。兹不复赘。
阳毒之为病。（脉经。作阳毒为病。身重腰背痛。烦闷不安。狂言。或走见鬼。或吐血下痢。其脉浮大数。面
赤斑斑如锦纹。喉咽痛唾脓血。五日可治。至七日不可治也。有伤寒一二日便成阳毒。或服药吐下后。变成阳毒。
升麻汤主之。）
阴毒之为病。（脉经。作阴毒为病。身重背强。腹中绞痛。咽喉不利。毒瓦斯攻心。心下坚强。短气不得息。呕
逆。唇青面黑。四肢厥冷。其脉沉细紧数。身如被打。五六日可治。至七日不可治也。或伤寒初病一二日。便结成
阴毒。或服药六七日以上至十日。变成阴毒。甘草汤主之。）
升麻鳖甲汤方（今本肘后。千金。疗阴毒。有蜀椒。与原注合。周本。当归二两。再服取汗。取字。辑义偶脱。
宜补。）
郭氏曰。升麻甘草二汤。观其用药。性甚缓。然诸家必先用之者。以古人治阴阳二毒者。惟此二汤。故须用之
以去其毒势。而后辅之以他药也。
〔余述〕百合狐惑阴阳毒三病。考之巢源千金。多系伤寒后所变。此其所以合为一篇欤。但百合狐惑。注家或
谓在后世为某病。然其说竟属牵凑。实不能知其为何证。如阳毒阴毒。就唐宋诸书考之。则殆是三阳合病。与少阴
直中之类。然仲景不举之伤寒论中。则知是别一种证。而亦未明其为今之某病也。然则三病也者。古特有而今绝无
者耳。痘疹创于东汉。香港脚盛于晋唐。风会变迁。理之所然。庸讵疑于古今之有异乎。
(As Xu Lingtai and Zhao Tong suggest, it should be read as "Mai Zheng Bing Zhi" [Pulse, Signs, and Treatment], which should be followed.)
One Treatise, Three Prognostic Patterns (Note: Actually two patterns), Twelve Formulas.
The Treatise states: Baihe Bing (Lily Disease) occurs because the hundred vessels share a single origin, and all are affected by pathogenic factors, leading to disease. (Zhou Xuehai suggests that "Mo Ran" should be read as "Mo Mo Ran" [Silently].)
[Zhao] says that "hundred vessels" refers to their numerous quantity, similar to saying "hundred bones." [Cheng] states that there are twelve meridians and three hundred sixty-five collaterals. This is because after a severe illness, the True Yang is already deficient, and residual heat has not yet cleared. The hundred vessels throughout the body are diseased; this is what is meant by "the hundred vessels share a single origin, and all are affected by disease."
According to Chao Yuanfang's *Zhu Bing Yuan Hou Lun* and Sun Simiao's *Qian Jin Yao Fang*: "Baihe Bing means there are no distinct meridians and collaterals; the hundred vessels share a single origin, and all are affected by disease." Here, "no distinct meridians and collaterals" means there is no differentiation between Jing (Meridians) and Luo (Collaterals). "Zong" (Ancestor/Origin) is like the "Zong" in "same surname clan." "Yi Zong" (Single Origin) is like saying "all together." Commentators who interpret it as "Chao Zong" (Court Audience) or "Zong Zun" (Reverence) miss the true meaning.
Furthermore, regarding this disease, Zhao believes it is caused by heat accumulating and not dispersing, generating toxicity that damages the blood. This is almost identical to the explanation of "Xie Jie" (a condition characterized by muscle laxity due to exhaustion or external pathogens) in the *Nei Jing*. It also resembles "Lao Zhai" (Consumption/Tuberculosis) in shape and symptoms; this theory is lengthy. Examining Guo Yong's *Shang Han Bu Wang Lun*, he states: This syndrome is also similar to what is described in the *Su Wen* as "Xie Jie." Wang Haogu's *Yi Lei Yuan Rong* quotes Wang Bing's commentary on the *Ping Ren Qi Xiang Lun*'s "Xie Jie": "Only the Baihe syndrome closely resembles this." All these theories are based on Zhao's view. In short, Zhao's theory is too absurd. Additionally, in *Wu Yi Hui Jiang*, Tao Zongxuan's *Additional Remarks on Baihe Bing* claims it is a syndrome of scattered heart spirit, which is also incorrect.
After Sweating in Baihe Bing:
Guo analyzes the characters "Geng Fa" (Further Emission/Recurrence) in *Qian Jin* saying: His intention was that Baihe Bing recurs after sweating, purging, or vomiting therapies, rather than transforming into Baihe Bing after such therapies for Shanghan (Cold Damage). This seems more like treating damage from Lao Fu (Relapse due to overexertion) within Baihe Bing, without seeing the correct herbs for sweating, purging, or vomiting treatments for Baihe Bing itself, which is not very consistent with logic. It is likely that during centuries of copying and correction, errors were added. They are not Sun Simiao's original text. Therefore, *Huo Ren Shu* uses only the *Jin Gui* text, excluding the added "Geng Fa" from *Qian Jin*. Pang Anzhi directly revised the wording to: "Treat Baihe Bing after sweating, treat Baihe Bing after purging, treat Baihe Bing after vomiting," which removes doubt.
Baihe Zhi Mu Tang (Lily and Anemarrhena Decoction) (Note: In this formula and the following three, the preparation method uses "Jian" [Decoct], likely changed by later editors. *Wai Tai Mi Yao* uses "Zhu" [Boil], which should be followed.)
My elder brother said: Song Dynasty's Wu Zeng's *Neng Gai Zhai Man Lu* records: Wang Yuanshu, Neihan, stated: Medicine treats diseases, sometimes selecting ingredients based on semantic analogy. For example, using Baihe (Lily) to treat disease seems to take its name literally. Using Yan Zhi Hong Hua (Safflower/Dyer's Coreopsis) for hematemesis seems to take its color. Using Deng Xin Cao (Juncus Effusus) and Mu Tong (Akebia) for strangury and stagnation seems to take its category. Semantic analogies allow for transformation and resonance; one must understand this principle. This view is somewhat close to Wei Zhixiu's idea. Furthermore, Zhu Zhenheng's *Ge Zhi Yu Lun* states: In Materia Medica, herbs named after their efficacy include Baihe, Dang Gui, Sheng Ma, Fang Feng, Hua Shi, etc. This view is correct.
In *Wu Yi Hui Jiang*, Wang Shenglin said: Ancient formulas only used Baihe Tang, with seven bulbs of Baihe and three sheng of water. Recently, a friend told me that in front of Chengzhao Temple in Yangshan, Suzhou, natural Baihe grows on a patch of land, only the size of a coin. When boiled, it has an excellent fragrance and curative effect. Thus, it can be known that smaller Baihe is preferred for medicinal use.
According to the new supplement for Spring Water in *Ben Cao Gang Mu*: Long-term consumption removes warmth, harmonizes the middle jiao, directs heat downward, and promotes urination. This shows it has the function of draining Yang.
Baihe Bing, Not Treated with Vomiting, Purging, or Sweating:
My elder brother said: "Chu" (Initial) refers to the condition persisting without change from the beginning. Zhao Tong's interpretation is likely incorrect.
Gualou Muli San (Trichosanthes Root and Oyster Shell Powder) (Muli [Oyster Shell], Ao [Calcined/Roasted]. In Zhou Xuehai's edition, "Ao" is written as "Duan" [Calcined].)
Hu Huo disease presents with symptoms resembling Shanghan (Cold Damage). (Ji Yi edition omitted the character "Mu" in "Mian Mu" [Face and Eyes], which should be supplemented. *Mai Jing* reads "Zhuang" as "Qi" [Vital Energy], and adds five characters "You Hu Huo Bing" [There is a disease called Hu Huo] after "Hu".)
According to my analysis: Xia Gan (Chancre below) mostly occurs at the anterior yin, while Ya Gan (Gum Chancre) does not necessarily involve the throat; Zhao Tong's statement is inappropriate.
Erosion in the lower part causes dryness of the throat. (*Mai Jing* reads: Erosion in the lower part, wash with Kushen Tang [Sophora Root Decoction].)
Erosion in the anus. (Xun [Fumigate], various editions write "Xun" [Smoke/Fumigate], which should be followed. Huang Bo [Phellodendron Bark] section, Zhou Xuehai's edition has the character "San" [Powder].)
According to: Zhu Ling San (Polyporus Powder), *Tu Jing Ben Cao* cites Zhang Zhongjing. (Original *Ben Cao* text has "Zhu" [Atractylodes] after "Fuling" [Poria], and "Yu" [With] before "Shui" [Water]; Ji Yi edition missed these due to printing errors, they should be supplemented.)
The patient has a rapid pulse, no fever, and slight irritability.
My elder brother said: *Zong Bing Lun* classifies this as Hu Huo syndrome. Student Inaba Genki stated: *Mai Jing* and *Qian Jin Yao Fang* also include it in the Hu Huo section.
According to Mr. Zhu: Analyzing this syndrome, if pus has not formed, the patient certainly cannot eat, and one must use methods to clear heat and expel toxicity. This applies to all principles of treating sores and ulcers. The word "Wu Re" (No Fever) is suspected to be an error and should likely be "Fa Re" (Fever). This view seems plausible. However, according to the *Sore and Ulcer Chapter*, keeping the word "Wu" makes the meaning coherent as well.
Chi Xiao Dou Dang Gui San (Adzuki Bean and Angelica Sinensis Powder) (Zhou Xuehai's edition: Dang Gui ten liang.)
Note: Jiang Shui (Fermented Rice Water) is detailed in the *Shang Han Lun Shu Yi* chapter on Recovery and Relapse due to Overexertion; it will not be repeated here.
Yang Du (Yang Toxin) Disease: (*Mai Jing* reads: Yang Du disease, heavy body, back and waist pain, restlessness and discomfort, delirious speech, seeing ghosts, hematemesis and dysentery, floating-large-rapid pulse, red face with mottled spots like brocade patterns, sore throat and tonsils, spitting pus and blood. Treatable within five days, untreatable after seven days. Some cases of Shanghan become Yang Du in one or two days, or transform into Yang Du after emetic or purgative medications. Shengma Tang [Cinnamon Twig and Azalea Root Decoction] governs it.)
Yin Du (Yin Toxin) Disease: (*Mai Jing* reads: Yin Du disease, heavy body, stiff back, colicky abdominal pain, difficult swallowing, toxic qi attacking the heart, hardness under the heart, shortness of breath, retching, blue lips and black face, cold limbs, deep-thin-tight-rapid pulse, body feels like being beaten. Treatable within five to six days, untreatable after seven days. Some cases of initial Shanghan in one or two days form Yin Du, or transform into Yin Du after taking medication for six to ten days. Gancao Tang [Licorice Decoction] governs it.)
Shengma Biejia Tang (Azalea Root and Softshell Turtle Shell Decoction) (Current editions of *Zhou Hou Bei Ji Fang* and *Qian Jin Yao Fang* treat Yin Du with Shu Jiao [Sichuan Pepper], matching the original note. Zhou Xuehai's edition: Dang Gui two liang, take another dose to induce sweating. The character "Qu" [Obtain/Induce] was accidentally omitted in Ji Yi edition, should be supplemented.)
Guo said: Shengma and Gancao two decotions, judging by their ingredients, have mild properties. However, why various schools insist on using them first is because ancient people treated Yin and Yang Du only with these two decotions. Thus, they must be used to remove the toxic momentum before assisting with other medicines.
[Additional Remarks] The three diseases of Baihe, Hu Huo, and Yin-Yang Du, according to *Zhu Bing Yuan Hou Lun* and *Qian Jin Yao Fang*, are mostly transformations after Shanghan. This is why they are combined in one chapter. However, commentators either claim Baihe and Hu Huo correspond to specific diseases in later generations, but these theories are forced and fail to identify the actual syndrome. Regarding Yang Du and Yin Du, examining Tang and Song books, they seem to resemble San Yang He Bing (Combined Syndrome of the Three Yang Meridians) or direct invasion of Shao Yin. Yet, Zhang Zhongjing did not list them in *Shang Han Lun*, indicating they are a different type of syndrome, though it remains unclear if they correspond to modern diseases. Then, are these three diseases unique to antiquity and non-existent today? Smallpox originated in the Eastern Han, and Hong Jiao (Beriberi) flourished in Jin and Tang dynasties. Customs change, which is natural. Why doubt the differences between ancient and modern times?