伤寒病 极变迁 太阳主一身之表，司寒水之经。凡病自外来者，皆谓伤寒，非寒热之
变也。变迁者，或三阳、或三阴、或寒化、或热化，及转属、合并之异。
六经法 有真传 太阳寒水，其经主表，编中备发汗诸法。阳明燥金，其经主里，编中
备攻里诸法。少阳相火，其经居表里之界，所谓阳枢也，编中备和解诸法。太阴湿土，纯阴
而主寒，编中备温补诸法。少阴君火，标本寒热不同，所谓阴枢也，编中寒热二法并立。厥
阴风木，木中有火而主热，编中备清火诸法。虽太阳亦有里症，阳明亦有表症，太阴亦有热
症，厥阴亦有寒症，而提纲却不在此也。
头项病 太阳编 三阳俱主表，而太阳为表中之表也。论以头痛、项强、发热、恶寒为
提纲，有汗宜桂枝汤，无汗宜麻黄汤。
胃家实 阳明编 阳明为表中之里，主里实症，宜三承气汤。论以胃家实为提纲。又鼻
干、目痛、不眠为经病。若恶寒、头痛，为未离太阳。审其有汗、无汗，用桂枝、麻黄法。
无头痛、恶寒，但见壮热、自汗、口渴，为已离太阳，宜白虎汤。仲景提纲不以此者，凡解
表诸法求之太阳，攻里诸法求之阳明，立法之严也。
眩苦呕 少阳编 少阳居太阳阳明之界，谓之阳枢，寒热相杂。若寒热往来于外，为胸
胁满烦，宜大小柴胡汤。若寒热互搏于中，呕吐腹痛，宜黄连汤。痞满呕逆，宜半夏泻心汤
。拒格食不入，宜干姜黄连人参汤。若邪全入于胆府，下攻于脾为自利，宜黄芩汤。上逆于
胃，利又兼呕，宜黄芩加半夏生姜汤。论以口苦、咽干、目眩为提纲。
吐利痛 太阴编 太阴湿土，为纯阴之脏，从寒化者多，从热化者少，此经主寒症而言
，宜理中汤、四逆汤为主，第原本为王叔和所乱耳。论以腹中满、吐食、自利不渴、手足自
温、腹时痛为提纲。
但欲寐 少阴编 少阴居太阴厥阴之界，谓之阴枢，有寒有热。论以脉微细、但欲寐为
提纲。寒用麻黄附子细辛汤、麻黄附子甘草汤及白通汤、通脉四逆汤。热用猪苓汤、黄连鸡
子黄汤及大承气汤诸法。
吐蛔渴 厥阴编 厥阴，阴之尽也。阴尽阳生，且属风木，木中有火，主热症而言。论
以消渴、气上冲心、心中疼热、饥不欲食、食则吐蛔、下之利不止为提纲，乌梅丸主之。自
利下重饮水者，白头翁汤主之。凡一切宜发表法，备之太阳。一切宜攻里法，备之阳明。一
切宜和解法，备之少阳。一切宜温补法，备之太阴。一切宜寒凉法，备之厥阴。一切寒热兼
用法，备之少阴。此仲景《伤寒论》之六经与《内经·热病论》之六经不同也。
长沙论 叹高坚 仰之弥高，钻之弥坚。
存津液 是真诠 (存津液是全书宗旨，善读书者，读于无字处)如桂枝汤甘温以解肌养
液也；即麻黄汤直入皮毛，不加姜之辛热，枣之甘壅，从外治外，不伤营气，亦养液也；承
气汤急下之，不使邪火灼阴，亦养液也；即麻黄附子细辛汤用附子以固少阴之根，令津液内
守，不随汗涣，亦养液也；麻黄附子甘草汤以甘草易细辛，缓麻黄于中焦，取水谷之津而为
汗，毫不伤阴，更养液也。推之理中汤、五苓散，必啜粥饮。小柴胡汤、吴茱萸汤皆用人参
，何一而非养液之法乎?
汗吐下 温清悬 在表宜汗，在胸膈宜吐，在里宜下。寒者温之，热者清之。
补贵当 方而圆 虚则补之。合上为六法。曰方而圆者，言一部《伤寒论》全是活法。
规矩废 甚于今 自王叔和而后，注家多误。然亦是非参半，今则不知《伤寒论》为何
物，规矩尽废矣。
二陈尚 九味寻 人皆曰二陈汤为发汗平稳之剂，而不知茯苓之渗，半夏之涩，皆能留
邪生热，变成谵语、不便等症。人皆曰九味羌活汤视麻桂二汤较妥，而不知太阳病重，须防
侵入少阴。此方中有芩、地之苦寒，服之不汗，恐苦寒陷入少阴，变成脉沉细但欲寐之症；
服之得汗，恐苦寒戕伐肾阳，阳虚不能内固，变成遂漏不止之症。时医喜用此方，其亦知此
方之流弊，害人匪浅也。
香苏外 平胃临 香苏饮力量太薄，不能驱邪尽出，恐余邪之传变多端。平胃散为燥湿
消导之剂，仲景从无燥药发汗之法。且外邪未去，更无先攻其内法。
汗源涸 耗真阴 阴者，阳之家也。桂枝汤之芍药及啜粥，俱是滋阴以救汗源。麻黄汤
之用甘草与不啜粥，亦是保阴以救汗源。景岳误认其旨，每用归、地，贻害不少。
邪传变 病日深 治之得法，无不即愈。若逆症、坏症、过经不愈之症，皆误治所致也。
目击者 实痛心 人之死于病者少，死于药者多。今行道人先学利口，以此药杀人，即
以此药得名，是可慨也。
医医法 脑后针 闻前辈云，医人先当医医。以一医而治千万人，不过千万人计耳。救
一医便救千万人，救千万医便救天下后世无量恒河沙数人耳。余所以于医者脑后，痛下一针。
若瘟疫 治相侔 四时不正之气，及方土异气，病患秽气，感而成病，则为瘟疫。虽有
从经络入、从口鼻入之分，而见证亦以六经为据，与伤寒同。
通圣散 两解求 仲师于太阳条，独挈出发热不恶寒而渴为温病，是遵《内经》人伤于
寒，则为热病；冬伤于寒，春必病温；先夏至日为病温，后夏至日为病暑之三说也。初时用
麻杏甘石汤，在经用白虎加人参汤，入里用承气汤及阳明之茵陈蒿汤，少阴之黄连阿胶汤、
猪苓汤，厥阴之白头翁汤等，皆其要药，究与瘟疫之病不同也。瘟疫之病，皆新感乖戾之气
而发，初起若兼恶寒者，邪从经络入，用人参败毒散为匡正托邪法。初起若兼胸满口吐黄涎
者，邪从口鼻入，用藿香正气散为辛香解秽法。唯防风通圣散面面周到，即初起未必内实，
而方中之硝黄，别有妙用，从无陷邪之害。若读仲师书死于句下者，闻之无不咋舌，而不知其有利无弊也。
六法备 汗为尤 汗、吐、下、温、清、补，为治伤寒之六法。六法中唯取汗为要，以
瘟疫得汗则生，不得汗则死。汗期以七日为准，如七日无汗，再俟七日以汗之。又参论中圣
法，以吐之、下之、温之、清之、补之，皆所以求其汗也。详于《时方妙用》中。
达原饮 昧其由 吴又可谓病在膜原，以达原饮为方，创异说以欺人，实昧其病由也。
司命者 勿逐流 医为人之司命，熟读仲圣书而兼临症之多者，自有定识，切不可随波逐流。
伤寒病 极变迁：太阳经主管全身体表，是主持寒水的经脉。凡是病邪从外部侵入的，都称为伤寒，这并非指单纯的寒热变化。所谓“变迁”，是指病情可能转化为三阳病、三阴病，或表现为寒化证、热化证，以及转属和合并证的差异。
六经法 有真传：太阳寒水经，其经脉主表，书中详细记载了发汗等治疗方法。阳明燥金经，其经脉主里，书中详细记载了攻下里实等治疗方法。少阳相火经，其经脉处于表里之间，被称为“阳枢”，书中详细记载了解和解法等治疗方法。太阴湿土经，性质纯阴而主寒，书中详细记载了温补等治疗方法。少阴君火经，标本属性寒热不同，被称为“阴枢”，因此书中寒法和热法并立。厥阴风木经，木中藏火而主热，书中详细记载了清火等治疗方法。虽然太阳病也有里证，阳明病也有表证，太阴病也有热证，厥阴病也有寒证，但各篇的提纲重点并不在此。
头项病 太阳编：三阳经都主表，而太阳经是表中之表。《伤寒论》以头痛、项强、发热、恶寒作为太阳病的提纲。如果有汗，适宜用桂枝汤；如果没有汗，适宜用麻黄汤。
胃家实 阳明编：阳明经是表中之里，主治里实证，适宜使用三承气汤。《伤寒论》以“胃家实”作为阳明病的提纲。另外，鼻干、目痛、不眠属于经络受病的表现。如果仍有恶寒、头痛，说明病邪尚未离开太阳经。需仔细辨别有汗还是无汗，分别采用桂枝汤或麻黄汤的方法。如果没有头痛、恶寒，只见到壮热、自汗、口渴，说明病邪已离开太阳经，适宜用白虎汤。张仲景不以这些症状为提纲的原因在于，凡解表诸法求之于太阳经，攻里诸法求之于阳明经，这是立法严谨的表现。
眩苦呕 少阳编：少阳经位于太阳和阳明经之间，称为“阳枢”，寒热症状混杂。如果寒热往来于体表，伴有胸胁满闷烦躁，适宜用小柴胡汤或大柴胡汤。如果寒热互结于体内，出现呕吐腹痛，适宜用黄连汤。如果痞满呕逆，适宜用半夏泻心汤。如果格拒饮食无法进入，适宜用干姜黄连人参汤。如果邪气完全进入胆腑，向下攻伐脾脏导致自利（腹泻），适宜用黄芩汤。如果向上逆犯胃腑，腹泻兼有呕吐，适宜用黄芩加半夏生姜汤。《伤寒论》以口苦、咽干、目眩作为少阳病的提纲。
吐利痛 太阴编：太阴湿土经，是纯阴之脏，多从寒化，少从热化，此经主要论述寒证，适宜以理中汤、四逆汤为主。但这部分内容原本被王叔和扰乱过。《伤寒论》以腹中胀满、呕吐食物、自利且不渴、手足自然温暖、腹部时常疼痛作为太阴病的提纲。
但欲寐 少阴编：少阴经位于太阴和厥阴经之间，称为“阴枢”，既有寒证也有热证。《伤寒论》以脉微细、只想睡觉（精神萎靡）作为少阴病的提纲。寒证使用麻黄附子细辛汤、麻黄附子甘草汤以及白通汤、通脉四逆汤。热证使用猪苓汤、黄连鸡子黄汤以及大承气汤等方法。
吐蛔渴 厥阴编：厥阴是阴气的尽头。阴尽则阳生，且厥阴属风木，木中藏火，主要论述热证。《伤寒论》以消渴、气上冲心、心中疼热、饥饿但不想进食、进食则吐蛔虫、误用下法导致腹泻不止作为厥阴病的提纲，由乌梅丸主治。如果是自利伴肛门重坠感且想喝水的，由白头翁汤主治。凡是适宜发表法的，备载于太阳篇；凡是适宜攻里法的，备载于阳明篇；凡是适宜和解法的，备载于少阳篇；凡是适宜温补法的，备载于太阴篇；凡是适宜寒凉法的，备载于厥阴篇；凡是寒热兼用的，备载于少阴篇。这就是张仲景《伤寒论》中的六经与《黄帝内经·热病论》中的六经不同的地方。
长沙论 叹高坚：仰视它更加高远，钻研它更加坚固（形容医理深奥）。
存津液 是真诠：保存津液是全书的宗旨，善于读书的人能从字里行间领悟到这一点。例如桂枝汤甘温以解肌养液；即使麻黄汤直入皮毛，不加生姜的辛热和红枣的甘壅，从外治外，不伤营气，也是养液；承气汤急下，不让邪火灼伤阴液，也是养液；麻黄附子细辛汤用附子来固护少阴的根本，令津液内守，不随汗水涣散，也是养液；麻黄附子甘草汤用甘草代替细辛，在中焦缓和麻黄的药性，取谷气津液作为汗源，丝毫不伤阴，更是养液。推及理中汤、五苓散，服药后必喝热粥；小柴胡汤、吴茱萸汤都用人参，哪一样不是养液的方法呢？
汗吐下 温清悬：在表宜用汗法，在胸膈宜用吐法，在里宜用下法。寒者用温法，热者用清法。
补贵当 方而圆：虚则用补法。结合上述共为六法。说“方而圆”，是指整部《伤寒论》全是灵活变化的活法。
规矩废 甚于今：自从王叔和之后，注释家多有误解。但也有一半对一半错，如今的人甚至不知道《伤寒论》是什么东西，规矩完全废弃了。
二陈尚 九味寻：人们都说二陈汤是发汗平稳的药剂，却不知道茯苓的渗利、半夏的收敛，都能留邪生热，变成谵语、便秘等症状。人们都说九味羌活汤比麻黄汤、桂枝汤更稳妥，却不知道太阳病严重时，须防止病邪侵入少阴。此方中有黄芩、生地的苦寒之性，服用后不出汗，恐怕苦寒陷入少阴，变成脉沉细、只想睡觉的症状；服用后出汗，恐怕苦寒损伤肾阳，阳虚不能内固，变成汗漏不止的症状。当时的医生喜欢用这个方子，他们难道不知道这个方子的流弊害人匪浅吗？
香苏外 平胃临：香苏饮力量太薄弱，不能将邪气彻底驱除，恐怕余邪传变多端。平胃散是燥湿消导的药剂，张仲景从未有过用燥药发汗的方法。而且外邪未去，更没有先攻伐内部的法则。
汗源涸 耗真阴：阴是阳的家。桂枝汤中的芍药以及喝热粥，都是滋阴以救汗源。麻黄汤中使用甘草和不喝粥，也是保阴以救汗源。张景岳错误理解了其中的旨意，经常使用当归、地黄，贻害不少。
邪传变 病日深：治疗得法，没有不立即痊愈的。如果是逆症、坏症、过经不愈的病，都是误治导致的。
目击者 实痛心：人死于疾病的少，死于药物的多。现在的行医之人先学巧言令色，用这种药杀人，又靠这种药得名，真是令人感慨。
医医法 脑后针：听前辈说，医生首先要医治医生自己。用一个医生去治疗千万人，不过是千万人的数量而已。救一个医生就是救千万人，救千万个医生就能救天下后世无量恒河沙数的人。所以我对于医生的“脑后”（比喻要害之处），痛下一针（严厉批评）。
若瘟疫 治相侔：四季不正之气，以及各地异气、病患秽气，感受而成病，就称为瘟疫。虽然有从经络入、从口鼻入的区别，但见证也以六经为依据，与伤寒相同。
通圣散 两解求：张仲景在太阳篇条文中，特别提出发热不恶寒而渴的是温病，这是遵循《黄帝内经》中“人伤于寒，则为热病”、“冬伤于寒，春必病温”、“先夏至日为病温，后夏至日为病暑”这三种说法。初起时用麻杏甘石汤，在经时用白虎加人参汤，入里时用承气汤及阳明经的茵陈蒿汤，少阴经的黄连阿胶汤、猪苓汤，厥阴经的白头翁汤等，都是其主要药物，究其本质与瘟疫的病不同。瘟疫的病，都是由新感乖戾之气而发，初起如果兼有恶寒，是邪从经络入，用人参败毒散作为匡正托邪法。初起如果兼有胸满口吐黄涎，是邪从口鼻入，用藿香正气散作为辛香解秽法。唯有防风通圣散面面周到，即使初起未必内实，但方中的芒硝、大黄别有妙用，从无陷邪的危害。如果读张仲景书而死抠字句的人，听到这话无不咋舌，却不知其有利无弊。
六法备 汗为尤：汗、吐、下、温、清、补，是治疗伤寒的六法。六法中唯独取汗法最为重要，因为瘟疫得汗则生，不得汗则死。汗法的期限以七日为准，如七日无汗，再等待七日以发汗。又参考论中的圣法，以吐、下、温、清、补，都是为了求得汗出。详见《时方妙用》中。
达原饮 昧其由：吴又可认为病在膜原，创制达原饮为方，创立异说欺骗人，实在是不明白病的由来。
司命者 勿逐流：医生是人的主宰，熟读张仲景的书并且临床经验多的人，自有定识，切不可随波逐流。
Shanghan Disease (Cold Damage) undergoes extreme changes: The Taiyang channel governs the exterior of the entire body and is the meridian responsible for Cold Water. Any disease originating from external pathogens is termed Shanghan, which does not refer merely to variations in cold or heat. The term "changes" refers to the possibility of transformation into the Three Yang diseases, the Three Yin diseases, or manifestations of Cold Transformation (Han Hua), Heat Transformation (Re Hua), as well as differences in Transmission and Combination (Zhuan Shu, Bing He).
The Six Channels Method has authentic transmission: The Taiyang Cold Water channel governs the exterior; the text details various sweating methods. The Yangming Dry Metal channel governs the interior; the text details various purgative methods for interior excess. The Shaoyang Ministerial Fire channel resides at the boundary between exterior and interior, known as the "Yang Pivot"; the text details various harmonizing methods. The Taiyin Damp Earth channel is purely Yin and governs Cold; the text details various warming and tonifying methods. The Shaoyin Sovereign Fire channel differs in its root and branch attributes regarding cold and heat, known as the "Yin Pivot"; thus, both cold and heat methods are established. The Jueyin Wind Wood channel contains fire within wood and governs Heat; the text details various clearing-fire methods. Although Taiyang may present with interior symptoms, Yangming with exterior symptoms, Taiyin with heat symptoms, and Jueyin with cold symptoms, these are not the focus of their respective chapter outlines.
Head and Neck Symptoms - Taiyang Chapter: All Three Yang channels govern the exterior, but Taiyang is the exterior of the exterior. The treatise uses headache, neck stiffness, fever, and aversion to cold as the outline criteria. If there is sweating, Guizhi Tang (Cinnamon Twig Decoction) is appropriate; if there is no sweating, Mahuang Tang (Ephedra Decoction) is appropriate.
Stomach House Excess - Yangming Chapter: Yangming is the interior of the exterior and governs interior excess syndromes, suitable for the three Chengqi Decoctions. The treatise uses "Stomach House Excess" (Wei Jia Shi) as the outline criterion. Additionally, dry nose, eye pain, and insomnia are considered meridian diseases. If there is aversion to cold and headache, the pathogen has not yet left the Taiyang stage. One must carefully distinguish between sweating and non-sweating, applying the methods of Guizhi Tang or Mahuang Tang accordingly. If there is no headache or aversion to cold, but only high fever, spontaneous sweating, and thirst, the pathogen has left the Taiyang stage, and Baihu Tang (White Tiger Decoction) is appropriate. Zhang Zhongjing did not use these as the primary outline because all exterior-releasing methods are sought in Taiyang, and all interior-purgative methods are sought in Yangming, reflecting strict legislative principles.
Dizziness, Bitterness, Vomiting - Shaoyang Chapter: Shaoyang resides between Taiyang and Yangming, called the "Yang Pivot," where cold and heat mix. If chills and fever alternate on the exterior, accompanied by fullness and irritability in the chest and hypochondrium, Xiao Chaihu Tang (Minor Bupleurum Decoction) or Da Chaihu Tang (Major Bupleurum Decoction) is appropriate. If cold and heat clash internally, causing vomiting and abdominal pain, Huanglian Tang (Coptis Decoction) is appropriate. For stuffiness, fullness, vomiting, and regurgitation, Banxia Xiexin Tang (Pinellia Decoction to Drain the Epigastrium) is appropriate. For rejection of food and inability to eat, Ganjiang Huanglian Renshen Tang (Dried Ginger, Coptis, and Ginseng Decoction) is appropriate. If the pathogen fully enters the Gallbladder Fu organ and attacks downward to the Spleen causing spontaneous diarrhea, Huangqin Tang (Scutellaria Decoction) is appropriate. If it rebels upward to the Stomach, with diarrhea accompanied by vomiting, Huangqin Jia Banxia Shengjiang Tang (Scutellaria Decoction plus Pinellia and Fresh Ginger) is appropriate. The treatise uses bitter taste in the mouth, dry throat, and dizziness as the outline criteria.
Vomiting, Diarrhea, Pain - Taiyin Chapter: Taiyin Damp Earth is a purely Yin Zang organ, mostly transforming into Cold and rarely into Heat. This chapter primarily discusses Cold syndromes, suitable for Lizhong Tang (Regulate the Middle Decoction) and Sini Tang (Frigid Extremities Decoction) as main treatments, though this content was originally disrupted by Wang Shuhe. The treatise uses abdominal fullness, vomiting food, spontaneous diarrhea without thirst, naturally warm hands and feet, and intermittent abdominal pain as the outline criteria.
Desire to Sleep - Shaoyin Chapter: Shaoyin resides between Taiyin and Jueyin, called the "Yin Pivot," presenting both cold and heat. The treatise uses fine and faint pulse and desire to sleep (lethargy) as the outline criteria. For cold, use Mahuang Fuzi Xixin Tang (Ephedra, Aconite, and Asarum Decoction), Mahuang Fuzi Gancao Tang (Ephedra, Aconite, and Licorice Decoction), Tongbai Tang (White Pass Decoction), and Tongmai Sini Tang (Pulse-Returning Frigid Extremities Decoction). For heat, use Zhuling Tang (Polyporus Decoction), Huanglian Jizi Huang Tang (Coptis and Egg Yolk Decoction), and Dacheqi Tang (Great Purging Decoction).
Vomiting Roundworms, Thirst - Jueyin Chapter: Jueyin is the end of Yin. When Yin ends, Yang is born. It belongs to Wind Wood, containing fire within wood, and primarily discusses Heat syndromes. The treatise uses excessive thirst, Qi rushing up to the heart, pain and heat in the heart, hunger without desire to eat, vomiting roundworms after eating, and persistent diarrhea after purgation as the outline criteria, treated with Wumei Wan (Mume Pill). For spontaneous diarrhea with a sensation of heaviness in the anus and thirst, Baitouweng Tang (Pulsatilla Decoction) is used. All methods suitable for releasing the exterior are prepared in the Taiyang chapter; all methods suitable for purging the interior are prepared in the Yangming chapter; all methods suitable for harmonizing are prepared in the Shaoyang chapter; all methods suitable for warming and tonifying are prepared in the Taiyin chapter; all methods suitable for cooling are prepared in the Jueyin chapter; all methods combining cold and heat are prepared in the Shaoyin chapter. This is how the Six Channels in Zhang Zhongjing's *Treatise on Cold Damage* differ from those in the *Neijing*'s *Treatise on Warm Diseases*.
Changsha Treatise: Praised as High and Firm: Looking up, it seems even higher; drilling into it, it seems even firmer.
Preserving Body Fluids is the True Principle: Preserving body fluids is the central tenet of the book; good readers understand this from the unspoken words. For instance, Guizhi Tang uses sweet and warm properties to release the muscle layer and nourish fluids; Mahuang Tang penetrates directly into the skin and hair without adding the pungent heat of ginger or the cloying sweetness of dates, treating the exterior from the exterior without damaging Ying Qi, thus also nourishing fluids; Dacheqi Tang purges urgently to prevent evil fire from scorching Yin, thus also nourishing fluids; Mahuang Fuzi Xixin Tang uses Fuzi (Aconite) to secure the root of Shaoyin, keeping body fluids internal so they do not scatter with sweat, thus also nourishing fluids; Mahuang Fuzi Gancao Tang replaces Xixin with Gancao to moderate Mahuang in the Middle Jiao, drawing fluids from grain and water to produce sweat without harming Yin, further nourishing fluids. Extending this to Lizhong Tang and Wuling San, one must drink hot porridge soup; Xiao Chaihu Tang and Wuzhuyu Tang all use Renshen (Ginseng); which one is not a method of nourishing fluids?
Sweating, Vomiting, Purgation, Warming, Clearing: Suspended appropriately: Exterior requires sweating; Chest and Diaphragm require vomiting; Interior requires purgation. Cold requires warming; Heat requires clearing.
Tonification should be Appropriate: Square yet Round: Deficiency requires tonification. Combined with the above, these are six methods. "Square yet round" means the entire *Treatise on Cold Damage* consists of flexible, living methods.
Rules Abandoned: Worse than Today: Since Wang Shuhe, commentators have often erred. Yet half were right and half wrong; today, people do not even know what the *Treatise on Cold Damage* is, and rules are completely abandoned.
Admiring Erchen, Seeking Jiawei: People say Erchen Tang is a mild sweating agent, unaware that the draining nature of Fuling (Poria) and the astringent nature of Banxia (Pinellia) can retain pathogens and generate heat, leading to delirium and constipation. People say Jiawei Qianghuo Tang is safer than Mahuang Tang and Guizhi Tang, unaware that in severe Taiyang disease, one must guard against invasion into Shaoyin. This formula contains the bitter-cold Huangqin (Scutellaria) and Dihuang (Rehmannia); if taken without sweating, the bitter-cold may sink into Shaoyin, causing faint pulse, fine pulse, and lethargy; if taken with sweating, the bitter-cold may damage Kidney Yang, leading to Yang deficiency and inability to secure internally, resulting in continuous leakage of sweat. Contemporary physicians like using this formula; do they not know its detrimental effects harm many people?
Xiangsu External, Pingwei Internal: Xiangsu Yin lacks sufficient strength to drive out pathogens completely, risking varied transmission of residual pathogens. Pingwei San is a drying-dampness and promoting digestion formula; Zhang Zhongjing never used drying herbs to induce sweating. Moreover, when external pathogens remain, there is no method of attacking the interior first.
Sweat Source Dry: Depleting True Yin: Yin is the home of Yang. The Shaoyao (Peony) in Guizhi Tang and drinking porridge both nourish Yin to save the sweat source. The use of Gancao (Licorice) in Mahuang Tang and not drinking porridge also protects Yin to save the sweat source. Zhang Jingyue misunderstood this principle, frequently using Danggui (Angelica) and Dihuang (Rehmannia), causing much harm.
Pathogen Transforms: Disease Deepens: With correct treatment, recovery is immediate. Adverse syndromes, damaged syndromes, and syndromes persisting beyond the expected period are all caused by mis-treatment.
Witnesses' Hearts: Truly Pained: Few people die from disease; many die from medicine. Today's practitioners learn eloquence first, killing with these medicines and gaining fame through them; this is lamentable.
Method of Healing Doctors: Needle Behind the Head: Seniors said doctors must first heal themselves. One doctor treating thousands counts only as thousands. Saving one doctor saves thousands; saving thousands of doctors saves countless beings in the world and future generations. Therefore, I administer a painful needle behind the doctor's head (metaphorically criticizing them severely).
Regarding Plague: Treatment Similar: Abnormal Qi of the four seasons, local distinct Qi, and patient filth Qi, when contracted, cause plague. Whether entering via meridians or mouth/nose, manifestations are based on the Six Channels, similar to Shanghan.
Tongsheng San: Seeking Dual Resolution: Master Zhang, in the Taiyang section, specifically identified fever without aversion to cold and thirst as Warm Disease, following the *Neijing*: "Injury by Cold leads to Heat Disease"; "Winter injury by Cold leads to Spring Warmth"; "Before Summer Solstice is Warm Disease, after is Summer Heat." Initially, use Maxing Gan Shi Tang (Ephedra, Apricot Kernel, Licorice, and Gypsum Decoction); in the meridian, use Baihu Jia Renshen Tang (White Tiger plus Ginseng Decoction); entering the interior, use Chengqi Tangs and Yinchen Hao Tang (Artemisia Capillaris Decoction) for Yangming, Huanglian Ejiao Tang (Coptis and Donkey-Hide Gelatin Decoction) and Zhuling Tang for Shaoyin, and Baitouweng Tang for Jueyin; these are key drugs, but essentially different from plague. Plague arises from new contraction of perverse Qi. If initial stages include aversion to cold, the pathogen enters via meridians; use Renshen Baidu San (Ginseng Detoxification Powder) to support righteousness and expel pathogens. If initial stages include chest fullness and yellow saliva vomit, the pathogen enters via mouth/nose; use Huoxiang Zhengqi San (Patchouli Regulating Qi Powder) to resolve turbidity with pungent aromatics. Only Fangfeng Tongsheng San is comprehensive. Even if interior excess is not present initially, the Mangxiao (Mirabilite) and Dahuang (Rhubarb) in the formula have unique benefits, never causing pathogen sinking. Those who read Master Zhang's books literally would gasp in shock, unaware of its benefit without drawback.
Six Methods Prepared: Sweating is Paramount: Sweating, vomiting, purgation, warming, clearing, and tonification are the six methods for treating Shanghan. Among these, sweating is most critical; plague patients live if they sweat, die if they do not. The sweating period is set at seven days; if no sweat after seven days, wait another seven days to induce sweating. Referencing the master's methods, vomiting, purgation, warming, clearing, and tonification are all employed to achieve sweating. Detailed in *Shifang Miaoyong*.
Dayuan Yin: Ignoring the Cause: Wu Youke claimed the disease was in the Membrane Source and created Dayuan Yin, propagating heretical theories to deceive people, truly ignorant of the disease's origin.
Keepers of Life: Do Not Follow the Stream: Doctors are the keepers of life. Those who study Master Zhang's books thoroughly and have extensive clinical experience will have firm judgment; do not drift with the current.