之，此补中益气汤所由设也。用人参、黄 、白术、甘草、当归以补气血，用陈皮以理气滞
，用柴胡、升麻以升清气，清气升，浊气自降，元气周流，营运不息，观之天地位而万物育
验案
一人内伤，身中困倦，食后恶心，此证全由脾阴不足。脾阴不足，则胃阳不升，而肝邪
来侮
扶金之药，则肾不治而自安，火不降而自平。盖金浮则水升，木沉则火降也。
一人身热，头患昏晕，言语恍惚，此上热也；泄泻，自汗，脐中痛，此下寒也。上实下
虚，宜温宜汗，五苓散加炮姜、吴茱萸少许，水煎热服，一剂而愈。
一人十三岁，吃面饼后即洗浴遇惊，以致发热似伤寒。二、三日后右胁痛，下午潮热、
口渴，用归脾汤加栀子饮之。盖受惊则气散，血不归络，浊气归心，淫精于脉。夫心以生血也，
如心气散，则血不生而火炽，胁痛，潮热，口渴，血虚火炽。归脾汤益心气、养心血，所以
伤风脉浮缓，憎寒身热，烦躁不安，鼻流清涕，欲语未竟而嗽，自汗恶风，宜桂枝汤。
伤风乃有余之证，头痛，鼻流清涕，常有传入里方罢，声哑，鼻塞不通，能食腹和，筋
骨疼痛，不能摇动，头重着枕非扶不起。
治伤寒，其要只在扶阳。病之所在，皆阳之所不至也，不知扶阳之义，无论汗、吐、下
不能
外，引而内之；春阳初发，引而发之；秋阳欲入，引而入之。阳之所至，阴寒自息。如物受
阴寒之气而伤萎，一遇太阳则复其原矣，此为治伤寒之要法，不惟寒证为然，而风淫、暑热
亦多类此，不过阴盛扶阳，阳盛扶阴。扶阳者，扶原阳也；扶阴者，扶真阴也。真阴所以配
真阳，真阳亦人之原阳也。后之论阴阳者，以火为阳，而不知真阳非火；以水为阴，而不知
真阴非水。盖一言水火，即系后天有形，必有过不及之弊，乃是先天一阳真气耳。纯得之则
为仙，纯失之则为鬼，一有不到即为病。故治病必求其本。本者，元阳也。经云∶苍天之气
清静，苍者无他杂色也，纯乎阳者也；其余则为青、黄、赤、白、黑，分属五行而为后天矣
。至于苍天之气，则为纯阳之本，扶之可以有生无死，此伤寒所以必顾真阳也。
伤寒过二、三、七日不愈者，因气不足也。扶原为主，从脾胃调理，庶不枉人性命。
这就是设立补中益气汤的原因。使用人参、黄芪、白术、甘草、当归来补益气血，使用陈皮来调理气机阻滞，使用柴胡、升麻来提升清阳之气，清阳上升，浊阴自然下降，元气周身流通，运行不息，这就像天地定位而万物化生一样灵验。
医案
有一人患内伤病，身体困倦乏力，饭后恶心，此证完全由脾阴不足引起。脾阴不足，则胃阳不能上升，导致肝木邪气来侵犯（相侮）。
扶助肺金（脾土之母）的药物，则肾水无需专门治疗也能自安，心火无需专门降泄也能自平。这是因为金浮则水升，木沉则火降的缘故。
有一人身热，头部昏晕，言语恍惚，这是上焦有热；伴有泄泻、自汗、肚脐疼痛，这是下焦有寒。上实下虚，适宜温里兼以解表，用五苓散加入少量炮姜、吴茱萸，用水煎煮后热服，一剂药后痊愈。
有一十三岁的少年，吃面饼后立即洗浴并受到惊吓，以致发热类似伤寒症状。二、三天后右胁疼痛，下午出现潮热、口渴，使用归脾汤加入栀子饮用。因为受惊则气机涣散，血液不能归经，浊气归于心脏，淫溢于血脉之中。心主生血，如果心气涣散，则血液不生而火势炽盛，出现胁痛、潮热、口渴，这是血虚火炽的表现。归脾汤能补益心气、滋养心血，所以……
伤风症脉象浮缓，怕冷身热，烦躁不安，鼻流清涕，想说话却未说完就咳嗽，自汗且恶风，适宜用桂枝汤。
伤风属于有余之证，头痛，鼻流清涕，通常传入里证后才停止，声音嘶哑，鼻塞不通，食欲正常腹部平和，筋骨疼痛，身体沉重无法摇动，头重得枕在枕头上都难以抬起。
治疗伤寒，关键只在于扶助阳气。病邪所在之处，都是阳气所不到之处，如果不明白扶助阳气的意义，无论采用汗法、吐法还是下法都不能奏效。
在外，牵引而向内；春阳初发，牵引而发散；秋阳欲入，牵引而收敛。阳气所到达的地方，阴寒自然平息。就像物体受到阴寒之气伤害而枯萎，一旦遇到太阳（阳气）就能恢复原状，这是治疗伤寒的要法，不仅寒证如此，风邪淫溢、暑热等也多与此类似，不过是阴盛时扶助阳气，阳盛时扶助阴气。扶助阳气，是扶助原阳；扶助阴气，是扶助真阴。真阴用来配匹真阳，真阳也就是人的原阳。后世论述阴阳的人，把火当作阳，却不知道真阳不是火；把水当作阴，却不知道真阴不是水。因为一说水火，就关联到后天有形之物，必然有过与不及的弊端，这其实是先天的那一股真气罢了。纯粹得到它就能成仙，纯粹失去它就成了鬼，只要有一点不到就会生病。所以治病必须探求根本。根本，就是元阳。《内经》说：苍天之气清静，苍色没有其他杂色，是纯粹属阳的；其余的青、黄、赤、白、黑五色，分属五行而成为后天了。至于苍天之气，则是纯阳的根本，扶持它可以使人有生无死，这就是治疗伤寒必须顾护真阳的原因。
伤寒过了两、三、七天还不痊愈的，是因为正气不足。以扶助原阳为主，从脾胃进行调理，这样才不会枉人性命。
This is the reason for the establishment of Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction). Ren Shen (Ginseng Radix), Huang Qi (Astragali Radix), Bai Zhu (Atractylodis Rhizoma), Gan Cao (Glycyrrhizae Radix et Rhizoma), and Dang Gui (Angelicae Sinensis Radix) are used to tonify Qi and Blood; Chen Pi (Citri Reticulatae Pericarpium) is used to regulate Qi stagnation; Chai Hu (Bupleuri Radix) and Sheng Ma (Cimicifugae Rhizoma) are used to raise Clear Yang. When Clear Yang rises, Turbid Yin descends naturally; Yuan Qi (Primal Qi) circulates throughout the body without ceasing. This is as effective as Heaven and Earth establishing their positions while all things are nurtured.
Medical Case
One patient suffered from internal injury, presenting with bodily fatigue and heaviness, and nausea after eating. This condition is entirely due to deficiency of Spleen Yin. Deficiency of Spleen Yin leads to the failure of Stomach Yang to ascend, resulting in the invasion by Liver pathogenic factors (Wood insulting Earth).
Medicinals that assist Metal (Lung) will allow Kidney Water to settle on its own without specific treatment, and Heart Fire will calm down spontaneously. This is because when Metal floats, Water ascends; when Wood sinks, Fire descends.
Another patient presented with fever, dizziness and vertigo of the head, and incoherent speech, indicating Heat in the Upper Jiao; accompanied by diarrhea, spontaneous sweating, and pain in the umbilical region, indicating Cold in the Lower Jiao. With Excess in the Upper and Deficiency in the Lower, warming and diaphoresis are indicated. Wuling San (Five-Ingredient Poria Powder) was prescribed with a small amount of Pao Jiang (Prepared Zingiberis Rhizoma) and Wu Zhu Yu (Evodiae Fructus), decocted in water and taken hot. The patient recovered after one dose.
A thirteen-year-old boy developed fever resembling Taiyang disease (Exogenous Cold Damage) after eating wheat cakes, taking a bath, and suffering a fright. Two or three days later, he experienced pain in the right hypochondrium, afternoon tidal fever, and thirst. Guipi Tang (Restore the Spleen Decoction) with Zhi Zi (Gardeniae Fructus) was administered. Fright causes Qi to scatter, preventing Blood from returning to its vessels, allowing Turbid Qi to return to the Heart and overflow into the meridians. Since the Heart governs the generation of Blood, if Heart Qi is scattered, Blood is not generated, leading to blazing Fire, manifesting as hypochondriac pain, tidal fever, and thirst—symptoms of Blood Deficiency with blazing Fire. Guipi Tonifies Heart Qi and nourishes Heart Blood, therefore...
Wind-Cold attack presents with floating and moderate pulse, aversion to cold with fever, restlessness, clear nasal discharge, cough interrupting speech, spontaneous sweating, and aversion to wind. Guizhi Tang (Cinnamon Twig Decoction) is indicated.
Wind-Cold is an Excess syndrome. Headache and clear nasal discharge usually persist until the pathogen enters the interior. Hoarseness, nasal congestion, normal appetite with a harmonious abdomen, bone and joint pain, inability to move, and heavy head requiring pillow support indicate severe stagnation.
The key to treating Shanghan (Cold Damage) lies solely in supporting Yang. Wherever the disease resides, it is where Yang has not reached. Without understanding the principle of supporting Yang, none of the methods of sweating, vomiting, or purging will be effective.
For exterior pathogens, draw them inward; for early Spring Yang, draw them outward to disperse; for late Autumn Yang, draw them inward to store. Wherever Yang reaches, Yin Cold subsides naturally. Just as an object damaged by Yin Cold withers, it recovers upon exposure to the Sun (Yang). This is the essential method for treating Shanghan. Not only Cold syndromes, but also Wind excess and Summerheat-Heat often follow this pattern, differing only in whether Yin is excessive (requiring support of Yang) or Yang is excessive (requiring support of Yin). Supporting Yang means supporting Original Yang; supporting Yin means supporting True Yin. True Yin pairs with True Yang, which is also the person's Original Yang. Later theorists regarding Yin and Yang equate Fire with Yang, not knowing that True Yang is not merely Fire; they equate Water with Yin, not knowing that True Yin is not merely Water. Discussing Water and Fire relates to postnatal tangible forms, which inevitably suffer from excess or deficiency. This refers instead to the primal Qi of Pre-heaven Yang. Possessing it purely leads to immortality; losing it purely leads to death; any deficiency results in disease. Therefore, treating disease requires seeking the root. The root is Yuan Yang (Primal Yang). The Classic states: The Qi of the Azure Heaven is pure and tranquil. "Azure" implies no other mixed colors, representing pure Yang; the remaining Green, Yellow, Red, White, and Black belong to the Five Phases and constitute the Post-heaven. As for the Qi of the Azure Heaven, it is the root of pure Yang. Supporting it ensures life and prevents death; this is why treating Shanghan must attend to True Yang.
Shanghan that does not resolve after two, three, or seven days is due to insufficiency of Qi. The primary approach is to support Original Yang, regulating from the Spleen and Stomach, so as not to waste human lives.