桂枝三两 芍药三两 甘草（炙）三两 生姜（切）三两 大枣（擘）十二枚
右五味，□咀三味，以水七升，微火煮取三升，去滓，适寒温，服一升。服已须臾，
啜热稀粥一升余，以助药力。温覆令一时许，遍身□□，微似有汗者益佳，不可令如
水流漓，病必不除。若一服汗出，病差，停后服，不必尽剂；若不汗，更服，根据前法
；又不汗，后服，当小促其间，半日许，令三服尽。若病重者，一日一夜服，周时观
之。服一剂尽，病证犹在者，更作服，若汗不出者，乃服至二、三剂。禁生冷、粘滑
、肉面、五辛、酒酪、臭恶等物。
【按】
桂枝汤方，桂枝下有「去皮」二字。夫桂枝气味辛甘，全在于皮，若去皮是枯木矣，
如何有解肌发汗之功？宜删此二字，后仿此。
【方解】
名曰桂枝汤者，君以桂枝也。桂枝辛温，辛能发散，温通卫阳。芍药酸寒，酸能收敛
，寒走荣阴。桂枝君芍药，是于发汗中寓敛汗之旨；芍药、臣桂枝，是于和荣中有调
卫之功。生姜之辛，佐桂枝以解表；大枣之甘，佐芍药以和中。甘草甘平，有安内攘
外之能，用以调和中气，即以调和表里，且以调和诸药；以桂芍之相须，姜枣之相得
，借甘草之调和，阳表阴里，气卫血荣，并行而不悖，是刚柔相济以相和也。而精义
在服后须臾，啜稀粥以助药力。盖谷气内充，不但易为酿汗，更使已入之邪，不能少
留，将来之邪，不得复入也。又妙在温覆令一时许，□□微似有汗，是授人以微汗之
法也。不可令如水流漓，病必不除，是禁人以不可过汗之意也。此方为仲景群方之冠
，乃解肌发汗、调和荣卫之第一方也。凡中风、伤寒，脉浮弱，汗自出而表不解者，
皆得而主之。其他但见一二证即是，不必悉具。故麻、葛、青龙发汗诸剂，咸用之也
。若汗不出，麻黄证也。脉浮紧，麻黄脉也。固不可与桂枝汤。然初起无汗，已用麻
黄发汗，汗解后复烦，脉浮数者；与下后脉仍浮，气上冲者；及下后下利止，而身痛
不休者，经中皆用此以解外。诚以此时表虽未解，腠理已□，邪不在皮毛，而在肌肉
。且经汗下，津液已伤，故脉证虽同麻黄，而主治当属桂枝也。粗工妄谓桂枝汤专治
中风，不治伤寒，使人疑而不用。又谓专走肌表，不治他病。不知此汤，倍芍药生姜
，加人参，名桂枝新加汤，用以治荣表虚寒，肢体疼痛；倍芍药加饴糖，名小建中汤
，用以治里虚心悸，腹中急痛；再加黄耆，名黄耆建中汤，用以治虚损、虚热、自汗
、盗汗。因知仲景之方，可通治百病也。适寒温服，啜热稀粥以助药力，欲使谷气内
充，易为酿汗也。温覆令一时许，微似有汗，不令如水流漓，谓不可过汗也。盖取汗
，在不缓不急，不多不少，缓则邪必留连，急则邪反不尽。汗多则亡其阳，汗少则病
必不除。若一服汗出病差，谓病轻者，初服一升病即解也。停后服，不必尽剂，谓不
可再服第二升，恐其过也。若不汗，更服，根据前法，谓初服不汗出未解，再服一升，
根据前法也。又不汗后服，谓病仍不解，后服第三升也。小促其间，半日许令三服尽，
谓服此第三升，当小促其服，亦不可太缓，以半日三时许为度，令三服尽，始适中其
服之宜也。若病重者。初服一剂，三升尽，病不解，再服一剂，病犹不解，乃更服三
剂，以一日一夜周十二时为度，务期汗出病解而后已。后凡有曰根据服桂枝汤法者，即
此之谓也。
太阳病，发热汗出者，此为荣弱卫强，故使汗出。欲救邪风者，宜桂枝汤。
【注】
此释上条阳浮阴弱之义也。经曰：邪气盛则实，精气夺则虚。卫为风入则发热，邪气
因之而实，故为卫强，是卫中之邪气强也。荣受邪蒸，则汗出，精气因之而虚，故为
荣弱，是荣中之阴气弱也。所以使发热汗出也，欲救邪风者，宜桂枝汤。
【集注】
方有执曰：上言阳浮而阴弱，此言荣弱卫强。卫强即阳浮，荣弱即阴弱，彼此互言而
互相发明者也。救者，解救救护之谓。不曰风邪，而曰邪风者，以本体言也。
病人藏无他病，时发热自汗出而不愈者，此卫气不和也。先其时发汗则愈，宜桂枝汤
。
【注】
此释上条荣卫不和之证，而又就其时发热汗出者，以明其治也。藏；里也。无他病，
谓里无他病也。有时发热，有时不热，有时汗出，有时不汗出，其表病流连而不愈者
，非荣不和，是卫强不与荣和也。当于未热未汗之时，预用桂枝汤解肌发汗，迎而夺
之，以遏其势，则热退汗敛，而病自愈矣。
【集注】
方有执曰：时以暂言。卫气不和者，表有邪风而不和也。先其时者，言于未发热之先
也。
程知曰：阴虚诸病，亦时发热自汗。若里无他病，而时热自汗，则为卫受风邪，未得
解散，宜于将发之时，先用桂枝汤、乘其欲动而击之。程应旄曰：桂枝为解肌之剂，
而有时云发汗者何也？以其能助卫气升腾，使正气得宣而汗出，与麻黄汤逐邪气，使
汗从外泄者不同。
汪琥曰：及其发热自汗之时，用桂枝汤发汗则愈。苟失其时，则风邪入里，病热必深
，桂枝汤非所宜矣。
病常自汗出者，此为荣气和，荣气和者，外不谐，以卫气不共荣气谐和故尔，以荣行
脉中，卫行脉外，复发其汗，荣卫和则愈，宜桂枝汤。
【注】
此又释上条荣卫所以不和之义也。言病有时常自出汗者，此为荣气已和也。荣气和而
热仍不解者，则是卫外之气犹不谐，而不与荣气共和谐也。所以荣气虽和，而时时自
汗出，病犹不解也。盖以荣行脉中，卫行脉外，卫不和，则荣虽和而病不解。故复发
其汗以抑卫而和荣，荣卫和而病自愈矣。亦宜桂枝汤。
【集注】
方有执曰：此与上条同。上以暂言，此言常者，谓无时不然也。上言藏，藏为阴而主
里。此言荣，荣亦阴而主里，以暂言，故其词略；以常言，故其词详，两相互发，义
不殊也。
喻昌曰：此明卫受邪风，荣自汗出之理。凡汗出荣和，而发热不解，是卫强不与荣和
也。复发其汗，俾风邪从肌窍外出，斯卫不强而与荣和矣。正如中酒发狂，酒去其人
帖然也。荣受寒邪，不与卫和，宜麻黄汤亦然。
吴人驹曰：上条发作有时，此时无时。而不自汗出，但热不解者，亦属荣卫不和。盖
荣卫相得之为和，而荣不得独为之和也。
张锡驹曰：卫气者，所以肥腠理，司开阖，卫外而为固也。今受邪风，不能卫外，故
常自汗出而热不解，此为荣气和而卫不和也。
魏荔彤曰：前以桂枝解肌者，和其卫而时发热之热止；此以桂枝发汗者，和其卫而常
自汗之汗止。盖发其表而热解矣。故总结之曰：荣卫和则愈。
太阳病，初服桂枝汤，反烦不解者，先刺风池、风府，却与桂枝汤则愈。
【注】
太阳病，服桂枝汤，外证不解者，可更作服。今初服不惟不解，而反加烦，是表邪太
盛。若遽与桂枝，恐更生烦热。故宜先行刺法，疏其在经邪热，然后却与桂枝，发其
肌腠风邪，俾外内调和，自然汗出而解矣。
【集注】
方有执曰：桂枝全在服法，发汗切要如经。若服不如法，汗不如经，病必不除，所以
反烦。反者、转也，言转加热闷也。风池穴在耳后陷者中，按之引于耳中，手足少阳
脉之会，刺可入同身寸之四分。风府穴在项上入发际，同身寸之一寸。大筋内宛宛中
，督脉、阳维二经之会，刺可入同身寸之四分。
张志聪曰：风池、风府虽非太阳穴道，乃属太阳经脉所循之部，故刺之以衰太阳之病
势。魏荔彤曰：恐误认此为已传之躁烦，故标出以示人。言不解则太阳之证俱在，但
添一烦，知其非传里之烦，而仍为表未解之烦也。
欲自解者，必当先烦，乃有汗而解，何以知之？脉浮，故知汗出解也。
【注】
汗之不解而烦，太阳证仍在者，是表邪盛也；有阳明证者，是里热盛也。然亦有欲自
解而未解先烦者，则又为邪正相争，作汗之兆也。当其烦时，解与不解，固不可定，
但诊其六脉俱浮，则知邪欲还表、当汗出而解矣。
【集注】
程知曰：天地郁蒸而雨作，人身烦闷而汗作，当以脉浮决之。设脉不浮则烦，又为入
里之候矣。
程应旄曰：如诊得脉浮，即是邪还于表之兆，切勿妄治其烦，使汗却而当解者反不解
也。
沈明宗曰：夫自解证，有从□解，有从下血而解，有从下利而解，有从小便暗除而解
者，此即太阳战汗之一端。或从脉辨，或从证参，仲景妙义，散见诸篇，务必合参则
备。
病六七日，手足三部脉皆至，大烦而口噤不能言，其人躁扰者，必欲解也。
【注】
病至六七日，手足阴阳三部脉皆至而浮，忽然大烦，口噤不能言，躁扰不宁者，此邪
正俱实，争胜作汗之象。故曰：必欲解也。
【集注】
成无己曰：手足三部皆脉至，为正气盛，邪气虽甚，必欲解也。
若脉和，其人大烦，目重脸，内际黄者，此欲解也。
【按】
脸字当是「睑」字。睑，眼弦也，作脸字非。
【注】
脉和而大烦者，其解未可卜也。若其人目重睑者，是睑覆下垂目欲合也，为阴来济阳
之兆。内际黄者，为胃气来复之征，故曰：此欲解也。
问曰：脉病欲知愈未愈者，何以别之？答曰：寸口、关上、尺中三处，大小、浮沉、
迟数同等，虽有寒热不解者，此脉阴阳为和平，虽剧当愈。
【注】
脉偏胜则病，脉和平则愈。今寸口、关上、尺中三部脉，俱见浮沉、迟数、大小同等
，阴阳和平之象，即有寒热不解之病，虽剧亦当愈也。
【集注】
『内经』曰：寸口、人迎两者相应若引绳，大小齐等者，名曰平人。
程知曰：大小、浮沈、迟数同等，谓三部九候无相失也。盖大、不甚大，小、不甚小
，浮、不甚浮，沈、不甚沈，迟、不甚迟，数、不甚数，为冲和平等之象也。
病有发热恶寒者，发于阳也，无热恶寒者，发于阴也，发于阳者七日愈，发于阴者六
日愈，以阳数七、阴数六故也。
【注】
病谓中风、伤寒也。有初病即发热而恶寒者，是谓中风之病，发于卫阳者也。有初病
不发热而恶寒者，是谓伤寒之病，发于荣阴者也。发于阳者七日愈，发于阴者六日愈
，以阳合七数，阴合六数也。
【集注】
方有执曰：此推原中原、伤寒之所以始，以要其所以终之意。凡在太阳皆恶寒也，发
起也，愈瘳也。
程知曰：此辨太阳病，有发热，有不发热之故也。风，阳也，卫，亦阳也；寒，阴也
，荣，亦阴也。中风、伤寒均为表证。而风入卫，则邪发于阳而为热，寒入荣，则邪
发于阴而不即热。阳行速，故常过经而迟愈一日；阴行迟，故常循经而早愈一日。观
此，则风寒之辨了然矣。
魏荔彤曰：风伤卫，寒伤荣，既在太阳，则未有不发热者，但迟速有间耳。至于恶寒
则同也。发于阳、发于阴之义，不过就风为阳、卫亦阳、寒为阴、荣亦阴而言，殊未
及于三阴也。
问曰：凡病欲知何时得，何时愈？答曰：假令夜半得病者，明日日中愈。日中得病者
，夜半愈。何以言之？日中得病，夜半愈者，以阳得阴则解也。夜半得病，明日日中
愈者，以阴得阳则解也。
【注】
凡病之起，不外乎阴阳以为病，非阳胜阴，即阴胜阳。凡病之愈，亦不外乎阴阳以为
和，非阳得阴解，即阴得阳解。阳得阴解者，谓日中得病，今日夜半愈也。阴得阳解
者，谓夜半得病，明日日中愈也。
【集注】
方有执曰：日中、夜半以大略言，余时可仿此意而推也。
太阳病，头痛至七日已上自愈者，以行其经尽故也，若欲作再经者，针足阳明，使经
不传则愈。
【注】
太阳病，头痛至七日已上自愈者，以行其经尽故也，谓太阳受病，其邪传行六日，三
阳、三阴经尽，至七日已上，三阳、三阴之病日衰，大邪皆去，此不作再经，故自愈
也。再者，再传阳明经也，谓其邪已传经尽，热盛不衰，欲再转属阳明故也。针足阳
明，以泄其热，使其一邪不再传，则愈矣。
【集注】
方有执曰：七日已上者，该六日而言也。
魏荔彤曰：方有执谓针以遏其邪，喻昌谓针以竭其邪，言遏、言竭，皆言泄之也。凡
针刺者，泄其盛气也，故前言刺风池、风府，亦主泄其风邪暴甚之意。因刺法乃治热
之善策，不欲人妄施汗、下、温三法也。言足阳明，自是胃之经穴，必有实欲再传之
势，方可刺之。
闵芝庆曰：太阳受病，以次而终于厥阴为传经尽。诸经受病，至七日已上自愈者，为
行其经尽故也。今有自太阳再传之说，若果传遍六经，厥阴再传太阳，太阳再传阳明
，则何不于厥阴未传太阳之前，预针太阳；而必待传阳明，然后针阳明哉！于此可知
三阴从无再传太阳之病，但转属阳明耳。
风家表解而不了了者，十二日愈。
【注】
风家，谓太阳中风也。表解，谓用桂枝汤病已解也。不了了者，不清楚也。言用桂枝
桂枝三两，芍药三两，甘草（炙）三两，生姜（切）三两，大枣（擘开）十二枚。
以上五味药，将其中三味捣碎，用水七升，用小火煮取三升，滤去药渣，待温度适宜时，服用一升。服药后片刻，喝热稀粥一升多，以助药力。覆盖衣被约一顿饭的时间，使全身微微似有汗出为最佳，不可让汗出如水流漓，否则病必不能去除。如果服一次药后汗出，病就好了，就停止后面的服药，不必服完一剂药；如果没出汗，再按前面的方法服药；如果还不汗出，后续服药应稍微缩短间隔时间，在半日左右，让三次药服完。如果病情重的，一天一夜服药，观察一个时辰（两小时）。服完一剂药，病症还在的，再重新煎服，如果不出汗，就服到二、三剂。禁忌生冷、粘滑、肉类、面食、五辛、酒酪、腐臭恶秽等食物。
【按语】
桂枝汤方中，桂枝下有“去皮”二字。桂枝的气味辛甘，全在于皮，如果去皮就是枯木了，怎么会有解肌发汗的功效？应当删去这两个字，后世仿照此例。
【方解】
名叫桂枝汤，是因为以桂枝为君药。桂枝辛温，辛能发散，温能通卫阳。芍药酸寒，酸能收敛，寒走营阴。桂枝为君，芍药为臣，这是在发汗中蕴含敛汗的宗旨；芍药为臣，桂枝为君，这是在调和营气中有调理卫气的功效。生姜的辛味，辅助桂枝以解表；大枣的甘味，辅助芍药以和中。甘草甘平，有安内攘外的能力，用来调和中气，也就是调和表里，并且调和诸药；凭借桂枝与芍药的相须作用，生姜与大枣的相得益彰，借助甘草的调和，使得阳表阴里，气卫血营，并行而不违背，这是刚柔相济以达到和谐。而其中的精义在于服药后片刻，喝稀粥以助药力。因为谷气内充，不但容易酿成汗液，更使已入之邪，不能稍作停留，将来的邪气，不得再次进入。又妙在覆盖衣被约一顿饭的时间，微微似有汗出，这是传授给人微汗的方法。不可让汗出如水流漓，病必不能去除，这是禁止人不可过汗的意思。此方是张仲景群方之冠，乃是解肌发汗、调和营卫的第一方。凡是中风、伤寒，脉浮弱，汗自出而表不解的，都可以用它为主治。其他只要见到一两个症状即可，不必全部具备。所以麻黄汤、葛根汤、大青龙汤等发汗诸剂，都使用它。如果不出汗，是麻黄汤证。脉浮紧，是麻黄汤脉象。固然不可以给桂枝汤。然而初起无汗，已经用了麻黄发汗，汗解后复烦，脉浮数的；以及下法后脉仍浮，气上冲的；以及下法后下利止，但身痛不休的，经文中都用此方以解外。诚然此时表虽未解，腠理已开，邪不在皮毛，而在肌肉。且经过汗下，津液已伤，所以脉证虽然同于麻黄汤证，但主治应当属于桂枝汤。庸医妄称桂枝汤专治中风，不治伤寒，使人怀疑而不用。又谓专走肌表，不治他病。不知道此汤，倍用芍药、生姜，加入人参，名叫桂枝新加汤，用来治疗营表虚寒，肢体疼痛；倍用芍药加入饴糖，名叫小建中汤，用来治疗里虚心悸，腹中急痛；再加黄芪，名叫黄芪建中汤，用来治疗虚损、虚热、自汗、盗汗。由此可知张仲景的方子，可以通治百病。待温度适宜时服用，喝热稀粥以助药力，是想让谷气内充，容易酿成汗液。覆盖衣被约一顿饭的时间，微微似有汗出，不让汗出如水流漓，是说不可过汗。大概取汗，在不缓不急，不多不少，缓则邪气必然留连，急则邪气反而不尽。汗多则亡其阳，汗少则病必不能去除。如果服一次药汗出病好，是说病轻的，初服一升病即解除。停后面的药，不必服完一剂，是说不可再服第二升，恐怕其过量。如果没出汗，再服药，根据前面的方法，是说初服没出汗未解除，再服一升，根据前面的方法。如果还不汗出后服药，是说病仍不解除，后服第三升。稍微缩短间隔，半日左右让三次药服完，是说服这第三升，应当稍微加快服药速度，也不可太缓，以半日三时许为度，让三次药服完，才适中其服药的适宜。如果病情重的。初服一剂，三升服完，病不解除，再服一剂，病仍不解除，乃再服三剂，以一日一夜周十二时为度，务必期待汗出病解而后停止。后来凡是有说“根据服桂枝汤法”的，就是指这个意思。
太阳病，发热汗出的，这是营弱卫强，所以导致汗出。想要解救邪风的，宜用桂枝汤。
【注】
这是解释上一条阳浮阴弱的含义。经文说：邪气盛则实，精气夺则虚。卫气被风邪侵入则发热，邪气因此变得实，所以称为卫强，这是卫中的邪气强盛。营气受邪气蒸迫，则汗出，精气因此变得虚，所以称为营弱，这是营中的阴气虚弱。所以导致发热汗出，想要解救邪风的，宜用桂枝汤。
【集注】
方有执说：上面说阳浮而阴弱，这里说营弱卫强。卫强即阳浮，营弱即阴弱，彼此互言而互相阐发的。救者，是解救救护的意思。不说风邪，而说邪风，是从本体而言。
病人脏腑没有别的病，时常发热自汗出而不愈的，这是卫气不和。在其发作之前发汗则痊愈，宜用桂枝汤。
【注】
这是解释上一条营卫不和的证候，而又针对其时发热汗出的情况，来说明其治疗方法。藏，指里。无他病，是说里没有别的病。有时发热，有时不热，有时汗出，有时不出汗，其表病流连而不愈的，不是营不和，是卫强不与营和。应当在未热未汗之时，预先用桂枝汤解肌发汗，迎而夺之，以遏制其势头，则热退汗敛，而病自愈了。
【集注】
方有执说：时，指暂时。卫气不和，是表有邪风而不和。先其时，是说在未发热之前。
程知说：阴虚诸病，也时常发热自汗。如果里没有别的病，而时热自汗，则是卫受风邪，未能解散，宜在将要发作之时，先用桂枝汤，乘其欲动而击之。程应旄说：桂枝是解肌的药剂，而有时说发汗的是什么原因呢？因为它能助卫气升腾，使正气得宣而汗出，与麻黄汤逐邪气，使汗从外泄的不同。
汪琥说：等到其发热自汗之时，用桂枝汤发汗则痊愈。如果错过时机，则风邪入里，病热必深，桂枝汤就不适宜了。
病常自汗出的，这是营气和，营气和的话，外不谐，因为卫气不与营气谐和的缘故，因为营行脉中，卫行脉外，再发其汗，营卫和则痊愈，宜用桂枝汤。
【注】
这是又解释上一条营卫所以不和的含义。说病有时常自出汗的，这是营气已和。营气和而热仍不解的，则是卫外之气犹不谐，而不与营气共和谐。所以营气虽和，而时时自汗出，病仍不解除。大概因为营行脉中，卫行脉外，卫不和，则营虽和而病不解。故再发其汗以抑制卫而和营，营卫和而病自愈了。也宜用桂枝汤。
【集注】
方有执说：这与上一条相同。上面用暂言，这里用常言，说是无时不然。上面说藏，藏为阴而主里。这里说营，营亦阴而主里，用暂言，所以词略；用常言，所以词详，两相互发，义不殊也。
喻昌说：这是阐明卫受邪风，营自汗出的道理。凡是汗出营和，而发热不解，是卫强不与营和。再发其汗，使风邪从肌窍外出，这样卫不强而与营和了。正如中酒发狂，酒去其人帖然也。营受寒邪，不与卫和，宜用麻黄汤亦然。
吴人驹说：上一条发作有时，这时无时。而不自汗出，但热不解的，也属营卫不和。盖荣卫相得之为和，而营不得独为之和也。
张锡驹说：卫气，是用来肥腠理，司开阖，卫外而为固的。现在受邪风，不能卫外，故常自汗出而热不解，这是营气和而卫不和。
魏荔彤说：前以桂枝解肌，和其卫而时发热之热止；此以桂枝发汗，和其卫而常自汗之汗止。盖发其表而热解矣。故总结之曰：营卫和则愈。
太阳病，初服桂枝汤，反烦不解的，先刺风池、风府，却与桂枝汤则愈。
【注】
太阳病，服桂枝汤，外证不解的，可再煎服。现在初服不但不解，反而加烦，是表邪太盛。如果急于给桂枝，恐更生烦热。故宜先行刺法，疏其在经邪热，然后却给桂枝，发其肌腠风邪，使内外调和，自然汗出而解了。
【集注】
方有执说：桂枝全在服法，发汗切要如经。如果服不如法，汗不如经，病必不除，所以反烦。反者，转也，言转加热闷也。风池穴在耳后陷者中，按之引于耳中，手足少阳脉之会，刺可入同身寸之四分。风府穴在项上入发际，同身寸之一寸。大筋内宛宛中，督脉、阳维二经之会，刺可入同身寸之四分。
张志聪说：风池、风府虽非太阳穴道，乃属太阳经脉所循之部，故刺之以衰太阳之病势。魏荔彤说：恐误认此为已传之躁烦，故标出以示人。言不解则太阳之证俱在，但添一烦，知其非传里之烦，而仍为表未解之烦也。
想要自行解除的，必定当先烦，才有汗而解，怎么知道呢？脉浮，所以知道汗出解了。
【注】
汗之不解而烦，太阳证仍在的，是表邪盛；有阳明证的，是里热盛。然而也有想要自行解除而未解先烦的，则是邪正相争，作汗之兆。当其烦时，解与不解，固然不可定，但诊其六脉俱浮，则知道邪欲还表、当汗出而解了。
【集注】
程知说：天地郁蒸而雨作，人身烦闷而汗作，当以脉浮决之。设脉不浮则烦，又为入里之候了。
程应旄说：如诊得脉浮，即是邪还于表之兆，切勿妄治其烦，使汗却而当解者反不解也。
沈明宗说：夫自解证，有从战汗解，有从下血而解，有从下利而解，有从小便暗除而解的，这就是太阳战汗的一端。或从脉辨，或从证参，仲景妙义，散见诸篇，务必合参则备。
病六七日，手足三部脉皆至，大烦而口噤不能言，其人躁扰的，必欲解也。
【注】
病至六七日，手足阴阳三部脉皆至而浮，忽然大烦，口噤不能言，躁扰不宁的，这是邪正俱实，争胜作汗之象。所以说：必欲解也。
【集注】
成无己说：手足三部皆脉至，为正气盛，邪气虽甚，必欲解也。
如果脉和，其人大大烦，目重睑，内际黄的，这是欲解也。
【按语】
脸字当是“睑”字。睑，眼弦也，作脸字非。
【注】
脉和而大烦的，其解未可卜也。如果其人目重睑的，是睑覆下垂目欲合也，为阴来济阳之兆。内际黄的，为胃气来复之征，所以说：这是欲解也。
问曰：脉病欲知愈未愈的，怎么区别呢？答曰：寸口、关上、尺中三处，大小、浮沉、迟数同等，虽有寒热不解的，此脉阴阳为和平，虽剧当愈。
【注】
脉偏胜则病，脉和平则愈。现在寸口、关上、尺中三部脉，俱见浮沉、迟数、大小同等，阴阳和平之象，即使有寒热不解的病，虽剧亦当愈也。
【集注】
《内经》说：寸口、人迎两者相应若引绳，大小齐等的，名叫平人。
程知说：大小、浮沉、迟数同等，谓三部九候无相失也。盖大、不甚大，小、不甚小，浮、不甚浮，沉、不甚沉，迟、不甚迟，数、不甚数，为冲和平等之象也。
病有发热恶寒的，发于阳也，无热恶寒的，发于阴也，发于阳者七日愈，发于阴者六日愈，以阳数七、阴数六故也。
【注】
病谓中风、伤寒。有初病即发热而恶寒的，是谓中风之病，发于卫阳的。有初病不发热而恶寒的，是谓伤寒之病，发于营阴的。发于阳者七日愈，发于阴者六日愈，以阳合七数，阴合六数也。
【集注】
方有执说：这是推原中风、伤寒之所以始，以要其所以终之意。凡在太阳皆恶寒也，发起也，愈瘳也。
程知说：这是辨太阳病，有发热，有不发热的缘故。风，阳也，卫，亦阳也；寒，阴也，营，亦阴也。中风、伤寒均为表证。而风入卫，则邪发于阳而为热，寒入营，则邪发于阴而不即热。阳行速，故常过经而迟愈一日；阴行迟，故常循经而早愈一日。观此，则风寒之辨了然矣。
魏荔彤说：风伤卫，寒伤营，既在太阳，则未有不发热者，但迟速有间耳。至于恶寒则同也。发于阳、发于阴之义，不过就风为阳、卫亦阳、寒为阴、营亦阴而言，殊未及于三阴也。
问曰：凡病欲知何时得，何时愈？答曰：假令夜半得病的，明日日中愈。日中得病的，夜半愈。为什么这么说？日中得病，夜半愈的，以阳得阴则解也。夜半得病，明日日中愈的，以阴得阳则解也。
【注】
凡病之起，不外乎阴阳以为病，非阳胜阴，即阴胜阳。凡病之愈，亦不外乎阴阳以为和，非阳得阴解，即阴得阳解。阳得阴解者，谓日中得病，今日夜半愈也。阴得阳解者，谓夜半得病，明日日中愈也。
【集注】
方有执说：日中、夜半以大略言，余时可仿此意而推也。
太阳病，头痛至七日以上自愈的，以行其经尽故也，如果想要作再经的，针足阳明，使经不传则愈。
【注】
太阳病，头痛至七日以上自愈的，以行其经尽故也，谓太阳受病，其邪传行六日，三阳、三阴经尽，至七日以上，三阳、三阴之病日衰，大邪皆去，此不作再经，故自愈也。再者，再传阳明经也，谓其邪已传经尽，热盛不衰，欲再转属阳明故也。针足阳明，以泄其热，使其一邪不再传，则愈了。
【集注】
方有执说：七日以上者，该六日而言也。
魏荔彤说：方有执谓针以遏其邪，喻昌谓针以竭其邪，言遏、言竭，皆言泄之也。凡针刺者，泄其盛气也，故前言刺风池、风府，亦主泄其风邪暴甚之意。因刺法乃治热之善策，不欲人妄施汗、下、温三法也。言足阳明，自是胃之经穴，必有实欲再传之势，方可刺之。
闵芝庆说：太阳受病，以次而终于厥阴为传经尽。诸经受病，至七日以上自愈的，为行其经尽故也。今有自太阳再传之说，若果传遍六经，厥阴再传太阳，太阳再传阳明，则何不于厥阴未传太阳之前，预针太阳；而必待传阳明，然后针阳明哉！于此可知三阴从无再传太阳之病，但转属阳明耳。
风家表解而不了了的，十二日愈。
Cinnamon Twig (Guizhi) three liang, Red Peony Root (Shaoyao) three liang, Licorice Root (Gancao), roasted, three liang, Fresh Ginger (Shengjiang), sliced, three liang, Jujube (Dazao), broken open, twelve pieces.
The above five herbs: crush three of them, boil in seven sheng of water with a gentle fire until three sheng remain, strain off the dregs, and take one sheng when the temperature is suitable. Shortly after taking the medicine, drink more than one sheng of hot thin porridge to assist the medicinal power. Cover with warm clothing for about the time it takes to eat a meal, so that the whole body has a slight perspiration; this is optimal. Do not allow sweating profusely like flowing water, otherwise the disease will certainly not be eliminated. If sweating occurs after one dose and the disease resolves, stop subsequent doses; there is no need to finish the entire decoction. If no sweating occurs, administer another dose according to the previous method. If still no sweating, shorten the interval between subsequent doses slightly, finishing all three doses within half a day. For severe cases, administer medicine over a full day and night, observing for one zhi (two hours). If symptoms persist after finishing one decoction, prepare and administer another. If no sweating occurs, continue up to two or three decoctions. Avoid cold, raw, sticky, slippery foods, meat, noodles, five pungent spices, dairy products, alcohol, and foul-smelling substances.
[Commentary]
In the Guizhi Tang formula, the character "peel" appears under Cinnamon Twig. The flavor of Cinnamon Twig is acrid and sweet, residing entirely in the bark; if peeled, it becomes dead wood, lacking the efficacy of releasing the muscle layer and inducing sweating. These two characters should be deleted, following this example thereafter.
[Formula Analysis]
It is named Guizhi Tang because Cinnamon Twig serves as the Sovereign herb. Cinnamon Twig is acrid and warm; acridity can disperse, and warmth can unblock Defensive Yang. Red Peony Root is sour and cold; sourness can astringe, and coldness enters the Nutritive Yin. With Cinnamon Twig as Sovereign and Red Peony Root as Minister, this formula embodies the principle of containing astringency within dispersion; with Red Peony Root as Minister and Cinnamon Twig as Sovereign, it achieves the function of harmonizing the Defensive aspect within the harmonization of the Nutritive aspect. The acridity of Fresh Ginger assists Cinnamon Twig in releasing the exterior; the sweetness of Jujube assists Red Peony Root in harmonizing the interior. Licorice Root is sweet and neutral, possessing the ability to stabilize the interior and repel the exterior; it is used to harmonize the Middle Qi, thereby harmonizing the interior and exterior, and also harmonizing the various herbs. Relying on the mutual enhancement of Cinnamon Twig and Red Peony Root, the synergy of Fresh Ginger and Jujube, and the harmonizing role of Licorice Root, the Exterior Yang and Interior Yin, Defensive Qi and Nutritive Blood, proceed without contradiction. This represents the mutual harmony of rigid and soft elements. The essence lies in drinking thin porridge shortly after administration to assist the medicinal power. Since grain qi fills the interior, it not only facilitates the formation of sweat but also prevents any pathogenic factors already entered from lingering and future pathogenic factors from re-entering. Another subtlety lies in covering with warm clothing for about an hour to induce slight perspiration, teaching the method of mild sweating. Prohibiting profuse sweating like flowing water indicates the warning against excessive sweating. This formula is the crown among Zhang Zhongjing's formulas, being the primary formula for releasing the muscle layer, inducing sweating, and harmonizing the Nutritive and Defensive aspects. It is indicated for Wind Strike or Cold Damage presenting with floating and weak pulse, spontaneous sweating, and unresolved exterior syndrome. It may be used whenever one or two symptoms are present, without requiring all symptoms to be complete. Therefore, it is used in various diaphoretic formulas such as Mahuang Tang, Gegen Tang, and Da Qing Long Tang. If there is no sweating, it is a Mahuang Tang pattern. A floating and tight pulse is characteristic of Mahuang Tang; thus, Guizhi Tang is contraindicated. However, if initially there was no sweating and Mahuang Tang was used to induce sweating, followed by restlessness and a floating, rapid pulse after sweating; or if after purgation the pulse remains floating with Qi rushing upward; or if after purgation diarrhea stops but body pain persists, these patterns in the classics are treated with this formula to resolve the exterior. Indeed, at this stage, although the exterior is not yet resolved, the pores are open, and the pathogen is not in the skin and hair but in the muscles. Furthermore, since fluids have been damaged by sweating and purgation, although the pulse and symptoms resemble those of Mahuang Tang, the treatment should belong to Guizhi Tang. Unskilled physicians wrongly claim that Guizhi Tang treats only Wind Strike and not Cold Damage, causing hesitation in its use. They also claim it acts only on the muscle exterior and does not treat other diseases. They do not know that doubling the dosage of Red Peony Root and Fresh Ginger and adding Ginseng creates Guizhi Xinjia Tang, used to treat deficiency-cold of the Nutritive level and muscle exterior causing limb pain; doubling Red Peony Root and adding Maltose Sugar creates Xiao Jianzhong Tang, used to treat interior deficiency palpitations and acute abdominal pain; adding Astragalus Root creates Huangqi Jianzhong Tang, used to treat deficiency damage, deficiency heat, spontaneous sweating, and night sweats. Thus, it is known that Zhang Zhongjing's formulas can treat hundreds of diseases. Take the medicine at a suitable temperature and drink hot thin porridge to assist the medicinal power, aiming to fill the interior with grain qi to facilitate sweat formation. Cover with warm clothing for about an hour to induce slight perspiration, avoiding profuse sweating, meaning excessive sweating is prohibited. Obtaining sweat requires neither slowness nor haste, neither too much nor too little. Slowness allows pathogens to linger; haste fails to eliminate all pathogens. Excessive sweating leads to loss of Yang; insufficient sweating fails to eliminate the disease. If one dose induces sweating and the disease resolves, it indicates a mild condition where the first sheng resolves the illness. Stopping subsequent doses means not taking a second sheng to avoid overdose. If no sweating occurs, administering another dose according to the previous method means taking a second sheng if the first failed to resolve the condition. If still no sweating, taking a third dose implies the disease remains unresolved. Shortening the interval means accelerating the administration of the third dose, not too slowly, completing all three doses within half a day to achieve the appropriate dosing rhythm. For severe cases, if one decoction (three sheng) fails to resolve the illness, administer another decoction; if still unresolved, administer up to three more decoctions over a full day and night, ensuring resolution through sweating before stopping. Later references to "following the method of taking Guizhi Tang" refer to this protocol.
In Taiyang disease, fever with sweating indicates Weak Nutritive and Strong Defensive aspects, hence the sweating. To rescue from pathogenic wind, Guizhi Tang is indicated.
[Annotation]
This explains the meaning of Floating Yang and Weak Yin mentioned earlier. The classic states: "When pathogenic factors are abundant, there is excess; when essential qi is depleted, there is deficiency." When Defensive Qi is invaded by wind, fever occurs; the pathogen becomes excessive, hence "Strong Defensive," referring to strong pathogenic factors in the Defensive level. When Nutritive Qi is steamed by pathogens, sweating occurs; essential qi becomes deficient, hence "Weak Nutritive," referring to weak Yin qi in the Nutritive level. This causes fever and sweating. To rescue from pathogenic wind, Guizhi Tang is indicated.
[Collected Commentaries]
Fang Youzhi says: The previous text mentions Floating Yang and Weak Yin; this text mentions Weak Nutritive and Strong Defensive. Strong Defensive is equivalent to Floating Yang, and Weak Nutritive is equivalent to Weak Yin. They speak mutually to elucidate each other. "Rescue" refers to rescuing and saving. Saying "pathogenic wind" instead of "wind pathogen" refers to the nature of the pathogen itself.
If a patient has no internal organ pathology but experiences periodic fever and spontaneous sweating without recovery, this is Disharmony of Defensive Qi. Inducing sweating before the onset will lead to recovery; Guizhi Tang is indicated.
[Annotation]
This explains the syndrome of Disharmony between Nutritive and Defensive Qi mentioned earlier, specifically addressing the periodic fever and sweating to clarify the treatment. "Zang" refers to the interior. "No other disease" means there is no pathology in the interior. Periodic fever and sweating indicate that the exterior syndrome lingers without resolving. This is not a disharmony of Nutritive Qi, but rather Strong Defensive Qi failing to harmonize with Nutritive Qi. One should preemptively use Guizhi Tang to release the muscle layer and induce sweating before the fever and sweating occur, intercepting and overcoming the pathogen to curb its momentum. Then fever will subside, sweating will cease, and the disease will heal.
[Collected Commentaries]
Fang Youzhi says: "Periodic" refers to temporary occurrences. Disharmony of Defensive Qi means the exterior has pathogenic wind causing disharmony. "Before its time" means before the fever starts.
Cheng Zhi says: Various deficiency syndromes also present with periodic fever and spontaneous sweating. If there is no interior pathology but periodic fever and sweating occur, it is due to Defensive Qi receiving wind pathogen which has not yet dispersed. It is appropriate to use Guizhi Tang just before the onset to strike while it is about to move. Cheng Yingmao says: Guizhi is a formula for releasing the muscle layer, yet sometimes described as inducing sweating. Why? Because it assists Defensive Qi in ascending, allowing Righteous Qi to be disseminated and sweat to emerge, which differs from Mahuang Tang driving out pathogens to cause sweating from the exterior.
Wang Hu says: Using Guizhi Tang to induce sweating during the time of fever and spontaneous sweating leads to recovery. If the timing is missed, the wind pathogen enters the interior, and the disease heat deepens, making Guizhi Tang inappropriate.
If a patient constantly suffers from spontaneous sweating, this indicates Harmonious Nutritive Qi. If Nutritive Qi is harmonious but the exterior is not coordinated, it is because Defensive Qi does not harmonize with Nutritive Qi. Since Nutritive Qi circulates within the vessels and Defensive Qi circulates outside, inducing sweating again will harmonize the Nutritive and Defensive aspects, leading to recovery; Guizhi Tang is indicated.
[Annotation]
This further explains the reason for the disharmony between Nutritive and Defensive Qi. Constant spontaneous sweating indicates that Nutritive Qi is already harmonious. If Nutritive Qi is harmonious but fever persists, it means the exterior Defensive Qi is still uncoordinated and does not harmonize with Nutritive Qi. Thus, even though Nutritive Qi is harmonious, constant spontaneous sweating occurs, and the disease does not resolve. Since Nutritive Qi moves inside the vessels and Defensive Qi moves outside, if Defensive Qi is disharmonious, the disease does not resolve even if Nutritive Qi is harmonious. Therefore, inducing sweating again suppresses the Defensive Qi to harmonize with Nutritive Qi. Once Nutritive and Defensive Qi are harmonized, the disease heals. Guizhi Tang is also indicated.
[Collected Commentaries]
Fang Youzhi says: This is similar to the previous clause. The previous used "periodic," here using "constant" means it happens at all times. The previous mentioned "Zang," which is Yin and governs the interior. Here mentioning "Nutritive," which is also Yin and governs the interior, uses concise language for "periodic" and detailed language for "constant." They complement each other without differing in meaning.
Yu Chang says: This clarifies the principle of wind pathogen affecting Defensive Qi causing Nutritive Qi to sweat spontaneously. Whenever sweating occurs with harmonious Nutritive Qi but fever persists, it is Strong Defensive Qi failing to harmonize with Nutritive Qi. Inducing sweating again allows wind pathogen to exit from the muscle pores, so Defensive Qi is no longer strong and harmonizes with Nutritive Qi. It is like recovering from wine-induced madness once the wine is gone. If Nutritive Qi receives cold pathogen and does not harmonize with Defensive Qi, Mahuang Tang is indicated similarly.
Wu Renju says: The previous clause had periodic onset; this one has no specific time. Not sweating but persistent fever also belongs to Nutritive-Defensive disharmony. Harmony between Nutritive and Defensive is true harmony, and Nutritive Qi cannot harmonize alone.
Zhang Xiju says: Defensive Qi thickens the interstices, controls opening and closing, and defends the exterior to maintain solidity. Now affected by wind pathogen, it cannot defend the exterior, causing constant spontaneous sweating and unresolved fever. This is Harmonious Nutritive Qi but Disharmonious Defensive Qi.
Wei Litong says: Previously, Guizhi released the muscle layer to harmonize Defensive Qi, stopping periodic fever; here, Guizhi induces sweating to harmonize Defensive Qi, stopping constant spontaneous sweating. By releasing the exterior, heat resolves. Thus, it concludes: Harmonization of Nutritive and Defensive Qi leads to recovery.
In Taiyang disease, if after the initial dose of Guizhi Tang, vexation increases and the condition does not resolve, first puncture Fengchi (GB20) and Fengfu (DU16), then administer Guizhi Tang for recovery.
[Annotation]
In Taiyang disease, if the exterior syndrome does not resolve after taking Guizhi Tang, it may be taken again. Now, if the initial dose not only fails to resolve the condition but increases vexation, it indicates excessive exterior pathogenic factors. Hastily giving Guizhi Tang might generate more heat and vexation. Therefore, one should first use acupuncture to disperse the pathogenic heat in the meridians, then administer Guizhi Tang to release the wind pathogen from the muscle interstices, harmonizing the interior and exterior, leading to natural sweating and resolution.
[Collected Commentaries]
Fang Youzhi says: The efficacy of Guizhi Tang depends entirely on the administration method; inducing sweating must follow the classic precisely. If administered incorrectly, sweating will not match the requirements, and the disease will not resolve, causing increased vexation. "Fan" (reverse/increase) means turning into heat and oppression. Fengchi (GB20) is located in the depression behind the ear, where pressure radiates to the ear, an intersection of Hand-Shaoyang and Foot-Shaoyang meridians; puncture depth is 4 fen. Fengfu (DU16) is located at the nape, one cun above the hairline, within the depression of the large tendons, an intersection of the Du Mai and Yang Wei Mai; puncture depth is 4 fen.
Zhang Zhizhong says: Although Fengchi and Fengfu are not Taiyang acupoints, they belong to the regions traversed by the Taiyang meridian, so puncturing them reduces the severity of Taiyang disease. Wei Litong says: This is highlighted to prevent mistaking this for restlessness from transmission to the interior. If the condition is unresolved, all Taiyang symptoms remain; the addition of vexation indicates it is not interior vexation from transmission but exterior vexation from unresolved exterior syndrome.
Spontaneous resolution must be preceded by vexation, followed by sweating and resolution. How do we know this? A floating pulse indicates resolution through sweating.
[Annotation]
Sweating fails to resolve the condition and causes vexation, with Taiyang symptoms remaining, indicates excessive exterior pathogens; presence of Yangming symptoms indicates excessive interior heat. However, there are cases where spontaneous resolution is imminent, preceded by vexation, which is a sign of struggle between Pathogenic and Righteous Qi preparing to produce sweat. During this vexation, resolution is uncertain, but if all six pulses are floating, it indicates the pathogen is returning to the exterior and will resolve through sweating.
[Collected Commentaries]
Cheng Zhi says: Just as atmospheric stagnation produces rain, bodily vexation produces sweat; one should decide based on a floating pulse. If the pulse is not floating, vexation indicates transmission to the interior.
Cheng Yingmao says: If the pulse is found to be floating, it is a sign of pathogen returning to the exterior. Do not mistakenly treat the vexation, lest you prevent the necessary sweating and resolution.
Shen Mingzong says: Spontaneous resolution can occur through chills and sweating, bleeding, purgation, or urination. This is one aspect of Taiyang chills-and-sweat resolution. Whether determined by pulse or symptoms, Zhang Zhongjing's profound meanings are scattered across various chapters; they must be cross-referenced to be complete.
After six or seven days of illness, if pulses in the hand and foot (Yin and Yang) are all palpable, accompanied by great vexation, locked jaw unable to speak, and restlessness, the disease will surely resolve.
[Annotation]
At six or seven days, if pulses in the Yin and Yang channels of the hands and feet are all palpable and floating, suddenly accompanied by great vexation, locked jaw, inability to speak, and restlessness, this is a sign of both Pathogenic and Righteous Qi being substantial, struggling to produce sweat. Hence, it is said: "It will surely resolve."
[Collected Commentaries]
Cheng Wuji says: Palpable pulses in all three positions of the hands and feet indicate strong Righteous Qi; even if pathogens are severe, resolution is certain.
If the pulse is harmonious, the patient is greatly vexed, eyes are heavy with yellowish inner canthi, this indicates impending resolution.
[Commentary]
The character "Lian" should be "Jian" (eyelid). "Jian" refers to the eyelid margin; writing it as "Lian" is incorrect.
[Annotation]
A harmonious pulse with great vexation does not guarantee resolution. If the patient has heavy eyelids, indicating drooping eyelids and desire to close the eyes, it is a sign of Yin coming to support Yang. Yellowish color at the inner canthus is a sign of the return of Stomach Qi. Hence, it is said: "This indicates impending resolution."
Question: Regarding pulse and disease, how can one know if recovery has occurred or not? Answer: At the Cun Kou, Guan, and Chi positions, if the size, floating/sinking, and slow/rapid qualities are equal, even if there is unresolved cold or heat, the pulse indicates Yin-Yang harmony. Even if severe, recovery is expected.
[Annotation]
Pulse bias causes disease; pulse harmony brings recovery. Now, if the pulses at Cun Kou, Guan, and Chi all show equal floating/sinking, slow/rapid, and large/small qualities, reflecting Yin-Yang harmony, even if there is an unresolved cold or heat disease, recovery is expected even if severe.
[Collected Commentaries]
The *Neijing* states: When Cun Kou and Ren Ying correspond like a pulled rope and are equal in size, the person is called "Ping Ren" (healthy person).
Cheng Zhi says: Equal size, floating/sinking, slow/rapid means the Three Parts and Nine Positions do not deviate. Large but not excessively large, small but not excessively small, floating but not excessively floating, sinking but not excessively sinking, slow but not excessively slow, rapid but not excessively rapid constitute a balanced and equal image.
Diseases presenting with fever and aversion to cold originate from Yang; those with aversion to cold without fever originate from Yin. Diseases originating from Yang resolve in seven days; those originating from Yin resolve in six days, because Yang corresponds to the number seven and Yin to the number six.
[Annotation]
"Disease" refers to Wind Strike and Cold Damage. Those who have fever and aversion to cold from the onset are suffering from Wind Strike, originating from Defensive Yang. Those who have aversion to cold without fever from the onset are suffering from Cold Damage, originating from Nutritive Yin. Diseases originating from Yang resolve in seven days; those originating from Yin resolve in six days, because Yang combines with the number seven and Yin with the number six.
[Collected Commentaries]
Fang Youzhi says: This traces the origin of Wind Strike and Cold Damage to understand their conclusion. All Taiyang diseases involve aversion to cold, onset, and recovery.
Cheng Zhi says: This distinguishes why some Taiyang diseases have fever and others do not. Wind is Yang, Defensive Qi is also Yang; Cold is Yin, Nutritive Qi is also Yin. Both Wind Strike and Cold Damage are exterior syndromes. Wind entering Defensive Qi causes pathogen to originate in Yang, producing heat; Cold entering Nutritive Qi causes pathogen to originate in Yin, not immediately producing heat. Yang moves fast, so it often takes one day longer to resolve after passing through the channels; Yin moves slow, so it often resolves one day earlier within the channels. Observing this clarifies the distinction between Wind and Cold.
Wei Litong says: Wind injures Defensive Qi, Cold injures Nutritive Qi. Since both are in Taiyang, there is no case without fever, only differences in speed. As for aversion to cold, it is the same. The meaning of originating in Yang or Yin merely refers to Wind as Yang, Defensive Qi as Yang, Cold as Yin, and Nutritive Qi as Yin, not extending to the Three Yin channels.
Question: Regarding all diseases, how can one know when they were contracted and when they will resolve? Answer: Suppose a disease is contracted at midnight; it will resolve at noon the next day. If contracted at noon, it will resolve at midnight. Why? Noon contraction resolving at midnight is because Yang obtains Yin to resolve. Midnight contraction resolving at noon the next day is because Yin obtains Yang to resolve.
[Annotation]
The onset of all diseases is governed by Yin and Yang, either Yang overcoming Yin or Yin overcoming Yang. Recovery is also governed by Yin and Yang achieving harmony, either Yang obtaining Yin to resolve or Yin obtaining Yang to resolve. "Yang obtaining Yin to resolve" means contracting disease at noon and resolving at midnight of the same day. "Yin obtaining Yang to resolve" means contracting disease at midnight and resolving at noon the next day.
[Collected Commentaries]
Fang Youzhi says: Noon and midnight are generalizations; other times can be deduced by this principle.
In Taiyang disease, headache lasting seven days or more resolves spontaneously because the pathogen has completed its course through the channels. If it is about to transmit to another channel, puncture the Foot-Yangming channel to prevent transmission and ensure recovery.
[Annotation]
In Taiyang disease, headache resolving spontaneously after seven days or more occurs because the pathogen has completed its journey through the channels. This means after Taiyang receives the pathogen, it transmits for six days, exhausting the Three Yang and Three Yin channels. By the seventh day, the diseases of the Three Yang and Three Yin decline daily, and major pathogens are expelled. Thus, it does not transmit again and resolves spontaneously. "Transmitting again" refers to transmitting to the Yangming channel. It means the pathogen has exhausted its course in the current channel, heat is abundant and not declining, and it intends to transfer to Yangming. Puncturing the Foot-Yangming channel drains the heat, preventing the pathogen from transmitting again, leading to recovery.
[Collected Commentaries]
Fang Youzhi says: "Seven days or more" includes the six days.
Wei Litong says: Fang Youzhi states puncturing suppresses the pathogen; Yu Chang states puncturing exhausts the pathogen. Both "suppress" and "exhaust" imply draining. Acupuncture generally drains excessive Qi. Hence, previously puncturing Fengchi and Fengfu also aimed to drain violent wind pathogens. Since acupuncture is a good strategy for treating heat, it discourages reckless use of sweating, purgation, and warming methods. Mentioning Foot-Yangming refers to stomach meridian acupoints; one should only puncture if there is a definite tendency to transmit again.
Min Ziqing says: Taiyang receives the pathogen, transmitting sequentially to Jueyin completes the channel transmission. For diseases in various channels resolving after seven days or more, it is because the channel transmission is complete. There is a theory of transmission from Taiyang again. If it truly transmits through all six channels, Jueyin transmitting back to Taiyang, and Taiyang transmitting to Yangming, why not pre-puncture Taiyang before Jueyin transmits to it; and why wait until transmission to Yangming to puncture Yangming! From this, it is known that Three Yin never transmits back to Taiyang, but only transfers to Yangming.
For patients with wind disorders, if the exterior is resolved but the condition is not completely clear, recovery occurs in twelve days.
[Annotation]
"Feng Jia" refers to Taiyang Wind Strike. "Biao Jie" means the disease has resolved after using Guizhi Tang. "Bu Liao Liao" means unclear or incomplete. It means that after using Guizhi Tang,