小青龙汤从麻黄汤变化而来，欲解青龙先当识得麻黄之意。麻黄汤主治无汗发 热、脉浮紧、身疼、腰痛、骨节疼痛之表为寒闭证。此证导致气机升降失调、营卫 开阖不利，故以麻黄为君，开手太阴足太阳之闭。手太阴与足太阳皆主一身之表， 肺司皮毛之外，又主呼吸，主气机之降，故又以杏仁之苦辛助肺气之降敛。桂枝（ 木）、炙甘草（土），一助营气外达，木生火（麻黄中空，有离中虚之象）也；一 助卫气内收，土生金（杏仁色白，有兑上缺之象）也。君臣佐使之意具足焉。
小青龙主治心下有水气、少腹满、里作痞之中寒上干于肺的气机降路受阻之伤 寒表未解证。表寒未解，故麻黄、桂枝仍用，散卫寒恐营气外泄，故以白芍、炙甘 草清郁热敛营阴。下寒上干，故以干姜、半夏降之。细辛、五味，外收内通，与干 姜、半夏成错综之势，五味、半夏之降敛，使细辛、干姜之辛散下达也。
咳喘之因缘于肺气不能内收，不能内收之因为中下寒湿上干，排挤肺气逆行。 今得干姜、半夏、细辛、五味收敛逆气，下通中阻，又兼麻桂之辈外散表寒，故得 表里双解上下齐通，发热而咳、或渴、或利、或噎、或小便不利、少腹满、或喘之 因下寒阻滞降路所现诸症可以不作矣。
真武汤意解
真武，水神之名也。以之名方，治水之意寓焉。真武汤于《伤寒论》中凡两见 ，一见于太阳中篇，一见于少阴篇。太阳为寒水之经，少阴乃主水之脏，皆关乎水 ，故以水神名其方也。
克水者为土，水生者为木，一为官，一为子，顺承泄秀转枢升降所关，不可忽 也。水气为病，或上凌心火，或中淹脾土，或泛溢皮腠，或闭塞经络。阻碍气机升 降，影响津液运行。故悸动、瞑眩、瞤动、振振欲擗之状出焉，腹痛下利、小便不 利、肢重疼痛、或咳或呕之症成焉。
欲治水先当培土固堤，白术是也；再当疏浚通流，茯苓是也；水寒则凝，当温 化之，附子之责也；又当推行宣泄，生姜之使也；木植而后土固，土固而后水藏， 白芍者，固土藏水使不流失之木也。
然白芍所固者水土之体也，若其用不彰，则当代之以桂枝焉。白芍者，阴物也 ，故伤阳之下利去之。其于固藏敛降之用为宜，而于宣发疏散之用有碍。其与桂枝 相反相成，体用同顾，补泻兼施，每多并肩作战，桂枝汤乃其典范也。然亦有分道 扬镳各司其职之时，此桂枝汤所以有去桂去芍之变也。苓桂术甘所主乃寒水上凌阳 用不彰之证，故去白芍。桂枝去桂加茯苓白术所主为水郁不通阳结化热之证，故去 桂枝。桂枝白芍，一阴一阳，一升一降，一散一敛，一清一温，其表法阴阳之实物 耶？
真武汤无桂枝者，以其有阳结郁热也。去芍者，以其有阴凝之下利也。阴凝于中， 则加干姜。若阴凝于下，阳气不达，以桂枝破之不亦宜乎？又何至生振振欲擗地之 恐哉！
续命汤解
身体不能自收：阳明受病（黄帝曰：人之亸者，何气使然？岐伯曰：胃不实则诸脉 虚，诸脉虚则筋脉懈情，筋脉懈惰则行阴用力，气不能复，故为亸）
口不能言：少阴受病（心开窍于舌）
冒昧不知痛处：太阴受病（脾为谏议之官，知周出焉）
或拘急，不得转侧：厥阴受病（肝主筋）
此为开合之机受病，不得转枢。治亦从开合同时下手：
麻黄，桂枝：开太阳
石膏，杏仁：合阳明
甘草，干姜：开太阴
当归，芎䓖：合厥阴
人参：补五脏虚
温服一升，当小汗，薄覆脊，凭几坐，汗出则愈：邪从太阳复出，则病愈。
不汗更服，无所禁，勿当风：当风则阳明又不合。
并治但伏不得卧，咳逆上气，面目浮肿：亦为开合受病。
解读时方：从五积散说起
时方的代表作最出名的要属宋太医局汇编的《太平惠民和剂局方》，简称局方 。局方最出名的代表方剂除了补血补气的四物四君子，就当属燥湿化痰的二陈汤了 。而在二陈汤基础上发展起来的另外两个方剂也是同样出名，直到今天仍然不断被 广泛应用着，一个是藿香正气散，一个是五积散。尤其是五积散，时人甚至有“一 首五积散，房上不喊房下喊”之说，可见其受欢迎的程度。
汪讱庵在《医方集解》中将五积散归入表里之剂，称其为“解表温中除湿之剂 ，去痰消痞调经之方”，“能散寒积，食积，气积，血积，痰积，故名五积”，足 见应用范围之广泛。
下面就从五积散的组成看看它是如何散五积的：
麻黄，白芷：散太阳、阳明之风。
干姜，肉桂：温太阴、少阴之寒。
苍术，厚朴：平胃燥湿。（平胃散）
炙甘草，陈皮，半夏，茯苓：化痰理气。（二陈汤）
当归，川芎，芍药：活血化瘀。
桔梗，枳壳：升降开合。
从中可以看出，时方的组成对应的往往是有形的积滞，多从脏腑用药。与经方 通过六经辨证，从六经气化的规律调节阴阳气机的升降出入，以及六经的开合枢属 性与四时六气相应为角度的制方原则大不相同。可以说，经方对应的是证，时方对 应的是病。证是病的前提条件，病是证的表现形式。经方通于六经，时方拘于一时 。一为本，一为末。可以溯本求源，不可舍本逐末。
时方与经方并称，由来久矣。经则经久不变，从经典出；时则与时俱进，由时 人造。一为常，一为变，知常方可达变；一为本，一为末，得本自不愁末。二者关 系，可作如是观。
内经云：治必用方。方者，据于理而依于法，然后合为药。可以养生，可以治 病，可以为天下式，可以为万民则。时方比于经方，则易解而难用。易解者，其理 浅而近；难用者，其法粗而疏。
以五积散观之，虽不难取效于一时，而终难呼应于六气；昧于理而明于法，粗 于方而精于药。此其陋也。而时人颇喜之，此其所以称为时方耶？
批《临证指南》席姓医案
席姓。脉左数右缓弱（水亏不能涵木之象），阳根未固（冬不藏精，春必病温 ，言不虚也），阴液渐涸（木泻水气），舌赤微渴（水不济火），喘促自利溲数（ 火逆于上，水气不藏），晡刻自热神烦，呓语（阴不能敛阳下降，反成火侮金之势 ），夫温邪久伏少阴（此温乃精损不能纳气所致，何以忽然唤作伏邪），古人立法 ，全以育阴祛热（育阴则热自平，何必再祛热），但今见证，阴分固有伏邪（邪正 岂可混淆），真阳亦不肯纳（阴为阳之宅，是阴亏不能纳阳，非阳不肯纳阴也）， 议仿刘河间浊药轻投（重浊为阴，轻投取阴中阳之意），不为上焦热阻（意思可取 ），下焦根蒂自立（理固如此，力不足则不能扎根深入），冀其烦躁热蒸渐缓（欲 得其用，先培其体）。
熟地炭 茯苓 淡苁蓉 远志炭 川石斛 五味子（经火成炭，虽有交济水火 之意，而润化为燥，于本意不合）
又（再诊）晚诊，阴中伏邪（症状未减），晡时而升（火未能降），目赤羞明 （炎蒸于上），舌绛而渴（心火上炎），与育阴清邪法（不足者阴，有余者阳，育 阴摄阳可矣，胡云清邪）。
生地炭（地而成炭，何润之有） 元参心 川石斛 炒麦冬（又榨其汁） 犀 角 石菖蒲（当敛反散，不知何取）
又（三诊）脉左数右软（不知服药几剂，脉象居然无变），舌干苔白，小溲淋 沥（火象），吸气喘促（焦满之象），烦汗（郁蒸之象），乃肾阴不承（焦炭之过 也，若径润之，何至如此），心神热灼蒙闭（用药之过耳），议以三才汤，滋水制 热（火已化燥，此时方润，晚矣），三才加茯神、黄柏、金箔（此时本宜清散，反 去沉降，又错过一步），晚进周少川牛黄清醒丸一服（当真助邪深入矣）。
又（四诊），昨黄昏后，诊脉较之早上，左手数疾顿减（果然收纳成功），唯 迟中垂而仍动（奈何火邪内陷矣，此亦焦炭之过也），呓语不已，若有妄见（扰动 元阳，跃跃欲飞），因思肾热乘心（当思此热何来），亶中微闭，神明为蒙，自属 昏乱（越治越乱），随进周少川牛黄丸（手忙脚乱矣）一服，俾弥漫无质之热（已 成焦躁，虽无质而其势难当），暂可降泄（势已成而后药之），服后颇安（可以居 功耶），辰刻诊脉濡小（元阳被伐），形质大衰（气损及形，阳损及阴），舌质色 淡，下利稀水（少阴三急下证作矣）。夫救阴是要旨（此时才醒），读仲景少阴下 利篇（才想起仲景），上下交征（何至于此），关闸尽撤，必以堵塞阳明为治（不 知所云），以阳明司阖（阳明之阖乃降，非堵塞之意也），有开无阖，下焦之阴仍 从走泄矣（原来仍在梦中）。议用桃花汤。
人参 赤石脂 炮姜 白粳米（当泻反塞，背道而驰）
又（五诊），晚服照方加茯苓（无足轻重，于事无补）。
又（六诊），脉左沉数，右小数（数为虚象，阴阳两伤矣），暮热微汗，时烦 ，辰刻神清（胃土但能用事于本辰，将败矣），虚邪仍留阴分（当思邪从何来）， 议用清补（不亦晚乎）
人参 茯苓 川石斛 炙甘草 黑栀皮（何用） 糯稻根须（何用）
又（七诊），金匮麦门冬汤（初若用此，断不至是。七诊之后再无言，起与不 起，不了了之，正此老医案之一贯特色也）。
三七生曰：此老乃温病一代耆宿，名垂千古，威震八方，后世宗之者不计其数，子 孙满堂，可谓螽斯振振矣。而祝氏味菊乃谓彼久负盛名为人称道之所预见之舌脉种 种，皆为其治后所成，先造其病，后施其手，辗转反复，不知所终。初尚疑惑，窥 于斯案，可以知之矣。今温病之法横行，乃至后世通以辛凉之剂治伤寒，畏辛温如 鸩毒，甘苦寒如琼浆，引邪深入，剥损元阳，使救人之法反成戕生之术，始作俑者 ，不知其谁。叶氏于医门，当有功绩，然于此案观之，终难定其一生功过多寡也。
温药五虎将之附子
太极动转，两仪乃分。清升浊降，天地定位。乾为天，坤为地，万物之覆载也 。乾卦中爻与坤卦交，然后天一生水，地二生火，后天用事，先天退位。天一者， 先天元阳也，秉乾运之力，为生命之根，性本属火，安宅于水，即坎中一阳也。坎 阳内秘，则肾水温升，骨髓充满，阴成阳化，形气充盛。后天因之化生，木火从其 布散。一身气血，四肢百骸，皆从此一点元阳先天火种孕育而成。后天脾胃赖此火 以蒸腾，胸中大气借此火以鼓荡。魂魄因之而安宁，精神因之而清静。实安身立命 之根基，生精化气之泉源也。
或有神荡，精乃不藏，元阳外越，寒邪内伤。或妨其升路，或阻其降途，使其 根本不固，枝末不舒。神气不能周遍全身，精血不能濡润整体。当是时也，亟当助 其阳用，扫其阴霾，开其闭塞，通其凝滞。使元阳复归本宅，使生气重达四末，使 内外出入通达，使上下升降顺畅。然后拨乱反正，转逆为从矣。
然守成兴废必待良相，戡乱破贼须有猛将。当是时也，内能成回阳救逆之功，外可 当散寒通滞之用者，非附子莫属。附子者，性大热，味辛，种于冬至，收于夏至， 当一阳初动之时，秉先天乾健之力。能散沉寒痼冷，可生少火残阳。制后色黑，五 行属水。合土可伏，并金可攻。与姜草同施，可攻可守，能回四逆，实扶阳抑阴第 一猛将也。舍此他图，是置张飞而用廖化之属耳。
姜桂附养阴之理
阴者，藏精而起亟者也。是以秋冬养阴即是养藏。精为奉生之本，化气之源 ，故当藏而不泻。然相火秘藏，在乎厥阴能合。厥阴能合，在乎太阴能开。太阴能 开，在乎少阴能枢。少阴能枢，在乎太阳能降。少阴（君火）能枢（转），太阴能 开，然后厥阴能合，阳不外泻，精气方藏。姜桂附，所以开太阴枢少阴降太阳者也 ，故能助收藏（养阴）。若但以清滋之品为助收藏之道，则恐南辕北辙缘木求鱼矣 。经云：“肾苦燥，急食辛以润之。开腠理（桂），致津液（姜），通气也（附） 。”请事斯语。
君相二火与小柴胡
君火以明于上，相火以位于下。各当其位，各安其宅，升降出入，中气斡旋， 则气立如故，神机不息。若两火相遇，则成炎上之势。西医所谓之炎症并发，中医 所谓之火病齐作。君相不安，将军愤怒，风起云涌，水冰地坼，天下大乱矣！
相火当位，则为动力之源。相火离位，则成燔灼之势。当安其宅，以复其位。不可 折之，不可灭之。上焦得通，津液得下，胃气因和，枢机动转，则其归路通矣。相 火归位，燔灼自息。此小柴胡汤所以独称和剂之由欤？
煎药偶得
小青龙汤是从麻黄汤变化而来的，想要理解小青龙汤，首先应当明白麻黄汤的意旨。麻黄汤主治无汗、发热、脉象浮紧、身体疼痛、腰痛、骨节疼痛的表寒闭塞证。这种病证导致气机升降失调、营卫的开阖功能不利，因此以麻黄为君药，开通手太阴肺经和足太阳膀胱经的闭塞。手太阴肺经与足太阳膀胱经都主管一身之表，肺主管皮毛之外，又主管呼吸，主司气机的下降，所以又用杏仁的苦辛之性来辅助肺气下降收敛。桂枝（属木）、炙甘草（属土），一种助营气向外通达，这是木生火（麻黄中空，有离卦中虚之象）；另一种助卫气向内收敛，这是土生金（杏仁色白，有兑卦上缺之象）。君臣佐使的配伍之意完备了。
小青龙汤主治心下有停饮、少腹胀满、内部痞塞的中寒上干于肺、气机下降之路受阻的伤寒表证未解。表寒未解，所以仍用麻黄、桂枝，发散卫分之寒，但恐怕营气外泄，所以用白芍、炙甘草清解郁热并收敛营阴。下焦寒邪上干，所以用干姜、半夏降逆。细辛、五味子，外能收敛内能通利，与干姜、半夏形成错综复杂的配伍之势，五味子、半夏的降敛作用，使得细辛、干姜的辛散之力能够下达。
咳嗽气喘的原因在于肺气不能内收，不能内收的原因是中下焦寒湿上干，排挤肺气使其逆行。现在得到干姜、半夏、细辛、五味子的收敛逆气，疏通中焦阻滞，又兼有麻黄、桂枝之类发散表寒，所以得以表里双解、上下齐通，因下焦寒邪阻滞下降之路所出现的发热而咳、或口渴、或腹泻、或噎膈、或小便不利、少腹胀满、或气喘等各种症状都可以消除。
真武汤意旨解析
真武，是水神的名字。用它来命名方剂，其中寓含了治疗水病的意思。真武汤在《伤寒论》中出现两次，一次见于太阳病篇，一次见于少阴病篇。太阳经是寒水之经，少阴脏是主水的脏器，都与水有关，所以用水神的名字来命名这个方剂。
克水的是土，水生的是木，一个是官星，一个是子息，顺承、泄秀、转枢、升降都与此相关，不可忽视。水气致病，有的向上凌犯心火，有的在中间淹滞脾土，有的泛溢于皮肤腠理，有的闭塞经络。阻碍气机升降，影响津液运行。所以出现心悸、头晕目眩、肌肉跳动、身体震颤欲倒的症状，腹痛腹泻、小便不利、肢体沉重疼痛、或咳嗽或呕吐的病证形成。
想要治水，先要培土固堤，这就是白术的作用；再要疏浚通流，这就是茯苓的作用；水寒则凝结，应当温化它，这是附子的责任；还要推行宣泄，这是生姜的职责；树木种植后土壤才能稳固，土壤稳固后水才能藏住，白芍就是稳固土壤、藏住水防止流失的“木”。
然而白芍所巩固的是水土的形体，如果它的作用不显著，就应当用桂枝代替。白芍是阴性的药物，所以在损伤阳气导致的腹泻中去掉它。它适合用于固藏敛降的用途，而对宣发疏散的用途有妨碍。它与桂枝相反相成，兼顾体用，补泻兼施，经常并肩作战，桂枝汤就是它的典范。但也有分道扬镳、各司其职的时候，这就是桂枝汤有去桂枝或去白芍变化的原因。苓桂术甘汤所主治的是寒水上凌、阳用不彰的证候，所以去掉白芍。桂枝去桂加茯苓白术汤所主治的是水郁不通、阳结化热的证候，所以去掉桂枝。桂枝和白芍，一阴一阳，一升一降，一散一敛，一清一温，它们难道是表法阴阳的具体实物吗？
真武汤没有桂枝，是因为它有阳结郁热。去掉白芍，是因为它有阴凝导致的腹泻。如果阴凝在中焦，就加干姜。如果阴凝在下焦，阳气不达，用桂枝攻破它不是也很适宜吗？又何至于产生身体震颤欲倒的恐惧呢！
续命汤解析
身体不能自主收缩：阳明经受病（黄帝说：人身体懈怠下垂，是什么气造成的？岐伯说：胃气不实则诸脉虚弱，诸脉虚弱则筋脉懈怠松弛，筋脉懈怠松弛则行走时用力不当，气不能恢复，所以表现为懈怠下垂）
口不能说话：少阴经受病（心开窍于舌）
头昏目眩不知痛处：太阴经受病（脾为谏议之官，智慧周遍由此而出）
这是开合的机制受病，不能转枢。治疗也从开合同时下手：
麻黄，桂枝：开太阳
石膏，杏仁：合阳明
甘草，干姜：开太阴
当归，川芎：合厥阴
人参：补五脏虚
温服一升，应当微微出汗，薄盖脊背，靠着几案坐好，汗出则病愈：邪气从太阳外出，病就好了。
不出汗再服药，没有禁忌，不要吹风：吹风则阳明又不合。
同时治疗只能伏卧不能仰卧，咳嗽气逆，面目浮肿：也是开合受病。
解读时方：从五积散说起
时方的代表作中最出名的是宋代太医局汇编的《太平惠民和剂局方》，简称局方。局方最出名的代表方剂除了补血补气的四物汤、四君子汤，当属燥湿化痰的二陈汤了。而在二陈汤基础上发展起来的另外两个方剂也同样出名，直到今天仍然被广泛应用，一个是藿香正气散，一个是五积散。尤其是五积散，当时的人甚至有“一首五积散，房上不喊房下喊”的说法，可见其受欢迎的程度。
汪讱庵在《医方集解》中将五积散归入表里之剂，称其为“解表温中除湿之剂，去痰消痞调经之方”，“能散寒积，食积，气积，血积，痰积，所以名叫五积”，足见应用范围之广泛。
下面就从五积散的组成看看它是如何散五积的：
麻黄，白芷：散太阳、阳明之风。
干姜，肉桂：温太阴、少阴之寒。
苍术，厚朴：平胃燥湿。（平胃散）
炙甘草，陈皮，半夏，茯苓：化痰理气。（二陈汤）
当归，川芎，芍药：活血化瘀。
桔梗，枳壳：升降开合。
从中可以看出，时方的组成对应的往往是有形的积滞，多从脏腑用药。与经方通过六经辨证，从六经气化的规律调节阴阳气机的升降出入，以及六经的开合枢属性与四时六气相应为角度的制方原则大不相同。可以说，经方对应的是证，时方对应的是病。证是病的前提条件，病是证的表现形式。经方通于六经，时方拘于一时。一为本，一为末。可以溯本求源，不可舍本逐末。
时方与经方并称，由来已久。经则经久不变，从经典出；时则与时俱进，由时人造。一为常，一为变，知常方可达变；一为本，一为末，得本自不愁末。二者关系，可作如是观。
《内经》说：治病必用方。方者，依据道理并遵循法则，然后合成为药。可以养生，可以治病，可以作为天下的法式，可以作为万民的准则。时方比于经方，则容易理解却难以使用。容易理解，是因为它的道理浅显且接近表面；难以使用，是因为它的法则粗糙且疏漏。
以五积散来看，虽然不难在一时取得疗效，但最终难呼应六气；不明于理而明于法，粗于方而精于药。这是它的陋习。而当时的人很喜欢它，这就是它被称为时方的原因吧？
批《临证指南》席姓医案
席姓患者。脉象左手数疾右手缓弱（这是肾水亏虚不能涵养肝木的征象），阳根未固（冬天不藏精，春天必患温病，这话不虚），阴液逐渐枯竭（肝木疏泄太过导致水气亏损），舌红微渴（肾水不能济心火），喘促、自利、小便频数（火逆于上，水气不藏），下午申酉时刻自热、神志烦躁、说梦话（阴不能敛阳下降，反而形成火侮金的态势），温邪久伏少阴（这里的温乃是由于精气亏损不能纳气所致，为什么忽然称作伏邪），古人立法，全以育阴祛热（育阴则热自平，何必再祛热），但如今见证，阴分固有伏邪（邪正岂可混淆），真阳也不肯纳（阴是阳的宅舍，是阴亏不能纳阳，非阳不肯纳阴也），建议仿照刘河间浊药轻投（重浊为阴，轻投取阴中阳之意），不为上焦热阻（意思可取），下焦根蒂自立（理固如此，力不足则不能扎根深入），希望他的烦躁热蒸逐渐缓解（欲得其用，先培其体）。
熟地炭 茯苓 淡苁蓉 远志炭 川石斛 五味子（经火成炭，虽有交济水火之意，而润化为燥，于本意不合）
又（再诊）晚诊，阴中伏邪（症状未减），傍晚时分热气上升（火未能降），目赤羞明（炎蒸于上），舌绛而渴（心火上炎），给予育阴清邪法（不足者为阴，有余者为阳，育阴摄阳即可，何须云清邪）。
生地炭（地而成炭，何润之有） 元参心 川石斛 炒麦冬（又榨其汁） 犀 角 石菖蒲（当敛反散，不知何取）
又（三诊）脉左数右软（不知服药几剂，脉象居然无变），舌干苔白，小便淋漓（火象），吸气喘促（焦满之象），烦汗（郁蒸之象），这是肾阴不承（焦炭之过也，若径润之，何至如此），心神热灼蒙闭（用药之过耳），建议用三才汤，滋水制热（火已化燥，此时方润，晚矣），三才加茯神、黄柏、金箔（此时本宜清散，反去沉降，又错过一步），晚上进服周少川牛黄清醒丸一服（当真助邪深入矣）。
又（四诊），昨天黄昏后，诊脉较之早上，左手数疾顿减（果然收纳成功），唯迟中垂而仍动（奈何火邪内陷矣，此亦焦炭之过也），说梦话不停，若有妄见（扰动元阳，跃跃欲飞），因而想到肾热乘心（当思此热何来），亶中微闭，神明为蒙，自属昏乱（越治越乱），随即进服周少川牛黄丸（手忙脚乱矣）一服，俾弥漫无质之热（已成焦躁，虽无质而其势难当），暂可降泄（势已成而后药之），服后颇安（可以居功耶），辰刻诊脉濡小（元阳被伐），形质大衰（气损及形，阳损及阴），舌质色淡，下利稀水（少阴三急下证作矣）。夫救阴是要旨（此时才醒），读仲景少阴下利篇（才想起仲景），上下交征（何至于此），关闸尽撤，必以堵塞阳明为治（不知所云），以阳明司阖（阳明之阖乃降，非堵塞之意也），有开无阖，下焦之阴仍从走泄矣（原来仍在梦中）。建议用桃花汤。
又（五诊），晚上服药照方加茯苓（无足轻重，于事无补）。
又（六诊），脉左沉数，右小数（数为虚象，阴阳两伤矣），暮热微汗，时烦，辰刻神清（胃土但能用事于本辰，将败矣），虚邪仍留阴分（当思邪从何来），建议用清补（不亦晚乎）
人参 茯苓 川石斛 炙甘草 黑栀皮（何用） 糯稻根须（何用）
又（七诊），金匮麦门冬汤（初若用此，断不至是。七诊之后再无言，起与不起，不了了之，正此老医案之一贯特色也）。
三七生曰：这位老者乃是温病一代耆宿，名垂千古，威震八方，后世宗奉者不计其数，子孙满堂，可谓螽斯振振矣。而祝氏味菊却说那些他久负盛名被人称道的所见预后的舌脉种种，都是为他治疗后形成的，先造成他的病，后施加他的手，辗转反复，不知所终。起初尚疑惑，窥探于此案，可以知道了。如今温病之法横行，乃至后世通以辛凉之剂治伤寒，畏辛温如鸩毒，甘苦寒如琼浆，引邪深入，剥损元阳，使救人之法反成戕生之术，始作俑者，不知其谁。叶氏于医门，当有功绩，然于此案观之，终难定其一生功过多寡也。
温药五虎将之附子
太极动转，两仪乃分。清升浊降，天地定位。乾为天，坤为地，万物之覆载也。乾卦中爻与坤卦交，然后天一生水，地二生火，后天用事，先天退位。天一者，先天元阳也，秉乾运之力，为生命之根，性本属火，安宅于水，即坎中一阳也。坎阳内秘，则肾水温升，骨髓充满，阴成阳化，形气充盛。后天因之化生，木火从其布散。一身气血，四肢百骸，皆从此一点元阳先天火种孕育而成。后天脾胃赖此火以蒸腾，胸中大气借此火以鼓荡。魂魄因之而安宁，精神因之而清静。实安身立命之根基，生精化气之泉源也。
或有神荡，精乃不藏，元阳外越，寒邪内伤。或妨其升路，或阻其降途，使其根本不固，枝末不舒。神气不能周遍全身，精血不能濡润整体。当是时也，亟当助其阳用，扫其阴霾，开其闭塞，通其凝滞。使元阳复归本宅，使生气重达四末，使内外出入通达，使上下升降顺畅。然后拨乱反正，转逆为从矣。
然而守成兴废必待良相，戡乱破贼须有猛将。当是时也，内能成回阳救逆之功，外可当散寒通滞之用者，非附子莫属。附子者，性大热，味辛，种于冬至，收于夏至，当一阳初动之时，秉先天乾健之力。能散沉寒痼冷，可生少火残阳。制后色黑，五行属水。合土可伏，并金可攻。与姜草同施，可攻可守，能回四逆，实扶阳抑阴第一猛将也。舍此他图，是置张飞而用廖化之属耳。
姜桂附养阴之理
阴者，藏精而起亟者也。是以秋冬养阴即是养藏。精为奉生之本，化气之源 ，故当藏而不泻。然相火秘藏，在乎厥阴能合。厥阴能合，在乎太阴能开。太阴能开，在乎少阴能枢。少阴能枢，在乎太阳能降。少阴（君火）能枢（转），太阴能开，然后厥阴能合，阳不外泻，精气方藏。姜桂附，所以开太阴枢少阴降太阳者也 ，故能助收藏（养阴）。若但以清滋之品为助收藏之道，则恐南辕北辙缘木求鱼矣 。经云：“肾苦燥，急食辛以润之。开腠理（桂），致津液（姜），通气也（附） 。”请事斯语。
君相二火与小柴胡
君火以明于上，相火以位于下。各当其位，各安其宅，升降出入，中气斡旋， 则气立如故，神机不息。若两火相遇，则成炎上之势。西医所谓之炎症并发，中医 所谓之火病齐作。君相不安，将军愤怒，风起云涌，水冰地坼，天下大乱矣！
相火当位，则为动力之源。相火离位，则成燔灼之势。当安其宅，以复其位。不可 折之，不可灭之。上焦得通，津液得下，胃气因和，枢机动转，则其归路通矣。相 火归位，燔灼自息。此小柴胡汤所以独称和剂之由欤？
煎药偶得
Xiao Qing Long Tang (Minor Azure Dragon Decoction) evolved from Ma Huang Tang (Ephedra Decoction); to understand Xiao Qing Long Tang, one must first grasp the intent of Ma Huang Tang. Ma Huang Tang treats exterior cold-closure syndromes characterized by anhidrosis (absence of sweating), fever, floating and tight pulse, body pain, lower back pain, and joint pain. This syndrome leads to dysfunction of Qi mechanism ascending and descending, and impaired opening and closing of Ying (Nutritive) and Wei (Defensive) Qi. Therefore, Ephedrae Herba (Ma Huang) is used as the sovereign drug to open the closure of Hand Taiyin Lung Meridian and Foot Taiyang Bladder Meridian. Both Hand Taiyin and Foot Taiyang govern the exterior of the body; the Lung governs the skin and hair, respiration, and the descent of Qi mechanism. Thus, Bitter Apricot Seed (Xing Ren) with its bitter and acrid properties assists the Lung in descending and astringing. Cinnamon Twig (Gui Zhi, associated with Wood) and Honey-fried Licorice Root (Zhi Gan Cao, associated with Earth): one assists Ying Qi in reaching the exterior (Wood generates Fire; Ephedra is hollow, resembling the void center of the Li trigram); the other assists Wei Qi in gathering inward (Earth generates Metal; Apricot Seed is white, resembling the missing top of the Dui trigram). The roles of sovereign, minister, assistant, and courier are complete.
Xiao Qing Long Tang treats Shang Han (Cold Damage) syndromes where the exterior cold has not resolved, accompanied by fluid retention under the heart, fullness in the lower abdomen, internal obstruction, and cold from the interior affecting the Lung, blocking the pathway for Qi descent. Since the exterior cold remains unresolved, Ephedrae Herba and Cinnamon Twig are still used to disperse cold in the Wei level. Fearing leakage of Ying Qi, White Peony Root (Bai Shao) and Honey-fried Licorice Root are used to clear stagnant heat and astringe Ying Yin. Due to lower cold affecting upward, Dried Ginger (Gan Jiang) and Pinellia Tuber (Ban Xia) are used to direct rebellious Qi downward. Asarum Root (Xi Xin) and Schisandra Berry (Wu Wei Zi) gather externally and unblock internally, forming a complex interaction with Dried Ginger and Pinellia. The descending and astringing actions of Schisandra and Pinellia allow the acrid and dispersing actions of Asarum and Dried Ginger to reach downward.
The cause of cough and asthma lies in the Lung Qi's inability to gather inward. This inability stems from cold-dampness in the middle and lower Jiao affecting upward, squeezing Lung Qi into rebellion. Now, with Dried Ginger, Pinellia, Asarum, and Schisandra converging rebellious Qi and unblocking middle obstruction, combined with Ephedra and Cinnamon dispersing exterior cold, both interior and exterior are resolved, and upper and lower pathways are unblocked. Symptoms such as fever with cough, thirst, diarrhea, dysphagia, difficulty urinating, lower abdominal fullness, or asthma—all caused by lower cold blocking the descent pathway—can be eliminated.
Interpretation of Zhen Wu Tang Intent
Zhen Wu is the name of a Water Deity. Naming the formula after this deity implies its purpose in treating water disorders. Zhen Wu Tang appears twice in the *Shang Han Lun* (Treatise on Cold Damage): once in the Taiyang chapter and once in the Shaoyin chapter. The Taiyang meridian is the meridian of cold water, and the Shaoyin organ is the master of water; both relate to water, hence the name.
Earth controls Water, and Wood is generated by Water. One is the official star, the other the child element. Smooth transmission, venting, pivot rotation, and ascending-descending mechanisms are all related to this and cannot be ignored. When water qi causes disease, it may assault Heart Fire upwards, stagnate Spleen Earth in the middle, overflow into skin and pores, or block meridians. It obstructs Qi ascending and descending and affects Jin-Ye (Body Fluids) circulation. Consequently, palpitations, dizziness, muscle twitching, and trembling desire to fall occur; abdominal pain, diarrhea, difficulty urinating, heavy limbs and pain, cough, or vomiting manifest.
To treat water, one must first cultivate Earth to reinforce the dike; this is the role of Atractylodis Macrocephalae Rhizoma (Bai Zhu). Then, dredge and unblock the flow; this is the role of Poria (Fu Ling). When water is cold and congeals, it must be warmed and transformed; this is the responsibility of Prepared Aconite Root (Fu Zi). Furthermore, promote and vent; this is the function of Fresh Ginger (Sheng Jiang). Once trees are planted, Earth becomes solid; once Earth is solid, Water is stored. White Peony Root is the "Wood" that consolidates Earth and stores Water, preventing loss.
However, what White Peony Root consolidates is the substance of Earth and Water. If its functional effect is not prominent, Cinnamon Twig should replace it. White Peony Root is a Yin substance; thus, it is removed in cases of diarrhea due to Yang injury. It is suitable for consolidation and descending functions but hinders dispersing and diffusing functions. It acts oppositely yet complementarily to Cinnamon Twig, attending to both substance and function, tonifying and draining simultaneously. They often fight side by side, with Gui Zhi Tang being their paradigm. Yet there are times they part ways and perform different duties, which explains the variations in Gui Zhi Tang involving removing Cinnamon Twig or White Peony Root. Ling Gui Zhu Gan Tang treats cold water assaulting and Yang function failing to manifest, so White Peony Root is removed. Gui Zhi Qu Gui Jia Fu Ling Bai Zhu Tang treats water stagnation with Yang knotting and transforming into heat, so Cinnamon Twig is removed. Cinnamon Twig and White Peony Root are one Yin and one Yang, one ascending and one descending, one dispersing and one astringing, one clearing and one warming. Are they not the physical manifestations of Yin and Yang in exterior treatment?
Zhen Wu Tang lacks Cinnamon Twig because it involves Yang knotting and stagnant heat. It lacks White Peony Root because it involves Yin congealing leading to diarrhea. If Yin congeals in the middle, add Dried Ginger. If Yin congeals in the lower Jiao and Yang Qi does not reach, is it not appropriate to use Cinnamon Twig to break through? Why would there be fear of trembling and falling?
Interpretation of Xu Ming Tang
Inability to control body movements: Yangming meridian disease (The Yellow Emperor asked: What Qi causes bodily laxity? Qibo answered: If Stomach Qi is not substantial, all vessels become deficient. If all vessels are deficient, sinews and vessels become slack. Slack sinews lead to improper exertion during movement, and Qi cannot recover, resulting in laxity.)
Inability to speak: Shaoyin meridian disease (The Heart opens into the tongue)
Dizziness and unawareness of pain location: Taiyin meridian disease (The Spleen is the official of admonition, and wisdom extends from it)
Spasms and inability to turn over: Jueyin meridian disease (The Liver governs sinews)
This is a disease of the opening-closing mechanism, unable to pivot. Treatment also begins simultaneously with opening and closing:
Ephedrae Herba, Cinnamon Twig: Open Taiyang
Gypsum Fibrosum (Shi Gao), Bitter Apricot Seed: Close Yangming
Licorice Root, Dried Ginger: Open Taiyin
Angelicae Sinensis Radix (Dang Gui), Ligusticum Chuanxiong Rhizoma (Chuan Xiong): Close Jueyin
Ginseng Radix et Rhizoma (Ren Shen): Tonify deficiency of the Five Zang organs
Take one sheng warm. A slight sweat should occur. Cover the spine lightly, sit leaning on a table. When sweat emerges, the illness resolves. Pathogenic factors exit via Taiyang, and the illness heals.
If no sweat occurs, administer again without prohibition. Avoid wind exposure: Exposure to wind prevents Yangming from closing properly.
Also treats conditions where one can only lie prone, cannot sleep supine, has cough and rebellious Qi, and swollen face and eyes: Also a disease of opening and closing.
Interpreting Shi Fang (Contemporary Formulas): Starting with Wu Ji San
The most famous representative of Shi Fang is the *Tai Ping Hui Min He Ji Ju Fang* compiled by the Song Dynasty Imperial Medical Bureau, abbreviated as *Ju Fang*. Besides the blood-tonifying Si Wu Tang and Qi-tonifying Si Jun Zi Tang, the most famous representative formula is Er Chen Tang for drying dampness and resolving phlegm. Two other formulas developed from Er Chen Tang are equally famous and widely used today: Huo Xiang Zheng Qi San and Wu Ji San. Especially Wu Ji San, among contemporaries, there was even a saying: "One prescription of Wu Ji San, cries from the roof down to the yard," showing its popularity.
Wang Ren'an classified Wu Ji San into exterior-interior formulas in *Yi Fang Ji Jie*, calling it a "formula to release the exterior, warm the middle, and dry dampness, remove phlegm, dissipate fullness, and regulate menstruation." It "can disperse cold accumulation, food accumulation, Qi accumulation, blood stasis, and phlegm accumulation, hence named Wu Ji (Five Accumulations)." This shows its wide scope of application.
Let us look at how Wu Ji San dispels the five accumulations through its composition:
Ephedrae Herba, Angelica Dahurica Radix (Bai Zhi): Dispel wind from Taiyang and Yangming.
Dried Ginger, Cinnamon Bark (Rou Gui): Warm Taiyin and Shaoyin cold.
Atractylodis Rhizoma (Cang Zhu), Magnolia Bark (Hou Po): Level the Stomach and dry dampness (Ping Wei San).
Honey-fried Licorice Root, Tangerine Peel (Chen Pi), Pinellia Tuber, Poria: Resolve phlegm and regulate Qi (Er Chen Tang).
Angelicae Sinensis Radix, Ligusticum Chuanxiong Rhizoma, White Peony Root: Invigorate blood and resolve stasis.
Platycodon Root (Jie Geng), Bitter Orange Pericarp (Zhi Ke): Ascend and descend, open and close.
From this, we see that the composition of Shi Fang often corresponds to tangible accumulations and mostly uses herbs based on Zang-Fu organs. This is vastly different from Jing Fang (Classical Formulas), which formulate based on Six-Meridian differentiation, regulating the ascending, descending, exiting, and entering of Yin-Yang Qi mechanisms according to Six-Meridian Qi transformation laws, and aligning the opening-closing-pivot attributes of the Six Meridians with the six climatic factors of the four seasons. It can be said that Jing Fang corresponds to Zheng (Syndrome), while Shi Fang corresponds to Bing (Disease). Zheng is the prerequisite for Bing; Bing is the manifestation of Zheng. Jing Fang connects to the Six Meridians; Shi Fang is confined to a specific time. One is the root, the other the branch. One can trace the root to seek the source, but one must not abandon the root for the branch.
Shi Fang and Jing Fang have been mentioned together for a long time. Jing means enduring and unchanging, originating from classics; Shi means advancing with the times, created by contemporaries. One is constancy, the other change; knowing constancy allows one to adapt to change. One is the root, the other the branch; having the root ensures one need not worry about the branch. Their relationship can be viewed thus.
The *Nei Jing* states: "Treatment must use Fang (Formula)." A Fang is formed by combining medicines based on principle and method. It can nourish life, treat disease, serve as a model for the world, and be a standard for the people. Compared to Jing Fang, Shi Fang is easier to understand but harder to use. It is easy to understand because its principles are shallow and superficial; it is hard to use because its methods are rough and imprecise.
Taking Wu Ji San as an example, although it is not difficult to achieve temporary effects, it ultimately fails to respond to the six climatic factors. It understands method but not principle, is coarse in formula but refined in herbs. This is its limitation. And since contemporaries favor it, this is why it is called Shi Fang.
Commentary on Case of Patient Xi in *Lin Zheng Zhi Nan*
Patient Xi. Pulse: left rapid, right slow and weak (image of Kidney Water deficiency failing to nourish Liver Wood); Yang root is not solid (Winter failure to store essence leads to Spring Warm diseases; this statement is true); Yin fluids are gradually drying up (Liver Wood excessive drainage depletes Water); red tongue with slight thirst (Water fails to balance Fire); panting, spontaneous diarrhea, frequent urination (Fire rebels upward, Water Qi fails to store); afternoon fever, mental restlessness, somniloquy (Yin fails to gather and descend Yang, instead forming a pattern of Fire insulting Metal); Warm pathogen has lain hidden in Shaoyin for a long time (this Warmth is caused by essence damage failing to grasp Qi; why suddenly call it Hidden Pathogen?). Ancient legislation relies entirely on nourishing Yin and eliminating Heat (Nourishing Yin makes Heat subside naturally; why further eliminate Heat?). But observing current symptoms, there is indeed hidden pathogen in the Yin aspect (how can pathogen and righteous Qi be confused?), and True Yang refuses to grasp (Yin is the residence of Yang; it is Yin deficiency failing to grasp Yang, not Yang refusing to grasp Yin). Proposal: Imitate Liu Hejian's light administration of heavy substances (Heavy and turbid substances are Yin; light administration seeks the Yang within Yin), avoiding obstruction by upper Jiao heat (the idea is acceptable), establishing the root in the lower Jiao (principle is correct, but insufficient strength cannot take root deeply), hoping his irritability and steaming heat will gradually ease (to obtain its effect, first cultivate its substance).
Charred Rehmanniae Radix (Shu Di Tan), Poria, Cistanche Stem (Dan Cong Rong), Charred Polygala Root (Yuan Zhi Tan), Dendrobium Caulis (Chuan Shi Hu), Schisandra Berry (Wu Wei Zi) (Fired into charcoal; although intending to harmonize Water and Fire, moistening transforms into dryness, contrary to original intent).
Second visit (Evening consultation): Hidden pathogen in Yin (symptoms unchanged); heat rises at dusk (Fire fails to descend); red eyes, aversion to light (flames steaming upward); crimson tongue with thirst (Heart Fire flaming upward). Prescribe method of nourishing Yin and clearing pathogen (Deficiency is Yin, Excess is Yang; nourishing Yin and grasping Yang suffices; why mention clearing pathogen?).
Charred Raw Rehmanniae Radix (Sheng Di Tan - earth turned to charcoal, how can it moisten?), Ophiopogon Radix Core (Yuan Shen Xin), Dendrobium Caulis, Fried Ophiopogon Tuber (Chao Mai Dong - squeezed for juice), Rhinoceros Horn (Xi Jiao), Acorus Tatarinowii Rhizome (Shi Chang Pu) (Should astringe but instead disperses; unknown purpose).
Third visit: Pulse left rapid, right soft (unknown how many doses taken, pulse unchanged); dry tongue with white coating, dribbling urine (Fire image); inspiratory panting (scorching-fullness image); vexatious sweating (stagnant-steaming image). This is Kidney Yin failing to connect (fault of charred substances; if directly moistened, why reach this state?), Heart Spirit scorched and closed by heat (fault of medication). Proposal: Use San Cai Tang to nourish Water and control Heat (Heat has transformed into dryness; moistening now is too late). San Cai Tang plus Alisma Rhizome (Fu Shen), Phellodendron Bark (Huang Bo), Gold Leaf (Jin Po) (At this stage, clearing and dispersing was appropriate; instead using sinking and settling, missed another step). Evening administration of Zhou Shaochuan Niuhuang Qingxing Wan (truly assisting pathogen to penetrate deeper).
Fourth visit: After yesterday's dusk, compared to morning pulse, left hand rapidity decreased sharply (indeed successful grasping), but slow, hanging, and still moving (alas, Fire pathogen has sunk inward; this is also fault of charred substances); continuous somniloquy, seeming hallucinations (disturbing Yuan Yang, eager to fly). Considering Kidney Heat attacking Heart (should consider where this heat comes from), Dan Zhong slightly closed, Spirit obscured, naturally chaotic (treatment makes it more chaotic). Immediately administered Zhou Shaochuan Niuhuang Wan (panicked) one dose, to temporarily drain the formless heat (already became irritable; though formless, momentum is hard to withstand; acting after momentum forms). Post-administration quite peaceful (can claim credit?). Morning pulse: soggy and small (Yuan Yang attacked); physical constitution greatly declined (Qi damage affects form, Yang damage affects Yin); pale tongue body, watery diarrhea (Shaoyin Three Urgent Purge syndromes manifested). Saving Yin is the key point (woke up only now); reading Zhang Zhongjing's Shaoyin Diarrhea chapter (remembered Zhang Zhongjing only now). Upper and lower both exploited (how did it reach this?). Gates completely removed; must treat by blocking Yangming (nonsense). Yangming governs closing (Yangming closing is descent, not blocking). With opening but no closing, lower Jiao Yin still leaks. Proposal: Use Tao Hua Tang.
Ginseng Radix et Rhizoma, Red Halloysite (Chi Shi Zhi), Roasted Ginger (Pao Jiang), White Glutinous Rice (Bai Jing Mi) (Should purge but instead blocks; going against the way).
Fifth visit: Evening medicine added Poria to the prescription (insignificant, no benefit).
Sixth visit: Pulse left deep-rapid, right small-rapid (rapid indicates deficiency; Yin and Yang both injured); evening fever, slight sweat, occasional vexation, clear spirit at dawn (Stomach Earth only functions at Ben-Chen hours, about to fail); empty pathogen remains in Yin aspect (should consider where pathogen comes from). Proposal: Clear and tonify (is it not too late?).
Ginseng Radix et Rhizoma, Poria, Dendrobium Caulis, Honey-fried Licorice Root, Black Gardenia Skin (Hei Zhi Pi - what use?), Glutinous Rice Rootlets (Nuo Dao Gen Xu - what use?).
Seventh visit: Jin Gui Mai Men Dong Tang (If used initially, certainly would not have reached this state. No words after seventh visit; recovery or death, left unresolved. This is the consistent characteristic of this old doctor's medical records).
San Qi Sheng says: This old man is a veteran of the Warm Disease school, renowned throughout history, awe-inspiring, followed by countless later generations, with a full house of descendants, truly flourishing like locusts. But Zhu Weiju claims that all the tongue and pulse signs he was famous for predicting were actually created by his treatment—first creating the disease, then applying his hands, revolving repeatedly, ending nowhere. Initially skeptical, inspecting this case reveals the truth. Today, Warm Disease methods run rampant; later generations generally use acrid-cool agents to treat Cold Damage, fearing acrid-warm substances like poison, loving bitter-cold substances like nectar, drawing pathogen deep inside, stripping Yuan Yang, turning healing methods into killing techniques. The originator of this, who knows? Ye Tianshi surely had merits in the medical field, but viewing this case, it is ultimately difficult to determine the balance of his lifelong merits and faults.
Aconite: The General Among Five Hot Medicines
Taiji moves, Two Modes divide. Clear ascends, turbid descends, Heaven and Earth establish positions. Qian is Heaven, Kun is Earth, covering and bearing all things. The middle line of Qian interacts with Kun, then Heaven generates One Water, Earth generates Two Fire. Posterior Heaven takes action, Anterior Heaven retreats. "Heaven One" refers to Anterior Heaven Yuan Yang, possessing the power of Qian movement, serving as the root of life. Its nature belongs to Fire, dwelling in Water, which is the single Yang line in Kan. Kan Yang is secreted internally, so Kidney Water warms and ascends, marrow fills, Yin forms and Yang transforms, form and Qi become abundant. Posterior Heaven generates from this; Wood and Fire distribute accordingly. The body's Blood and Qi, limbs and bones, are all nurtured from this spark of Anterior Heaven Yuan Yang. Posterior Heaven Spleen and Stomach rely on this Fire to steam and transform; the Great Qi in the chest borrows this Fire to surge. Soul and Spirit become peaceful; Mind and Spirit become quiet. It is truly the foundation of life and the source of generating essence and Qi.
Sometimes Spirit wanders, Essence is not stored, Yuan Yang escapes outward, Cold pathogen injures internally. It may hinder the ascending path or block the descending route, making the root unstable and branches uncomfortable. Spirit and Qi cannot circulate the whole body; Essence and Blood cannot moisten the entirety. At such times, one must urgently assist Yang function, sweep away gloom, open blockages, and unblock stagnation. Make Yuan Yang return to its home, make Sheng Qi reach the extremities again, make internal-external entry-exit smooth, make upper-lower ascending-descending orderly. Then restore order from chaos, reverse deviation to compliance.
However, maintaining achievements and reviving decline requires good ministers; quelling chaos and defeating enemies requires fierce generals. At such times, who can achieve the merit of returning Yang and rescuing from collapse internally, and dispel cold and unblock stagnation externally, if not Aconite? Aconite is extremely hot in nature and acrid in taste. Planted at Winter Solstice, harvested at Summer Solstice, when the single Yang first moves, it possesses the power of Anterior Heaven Qian. It can disperse lingering cold and stubborn chill, and generate the remnant fire of Shao Fire. After processing, it turns black, belonging to Water in Five Elements. Combined with Earth, it can be subdued; combined with Metal, it can attack. Applied with Ginger and Licorice, it can attack and defend, reverse Four Cold, and is truly the first fierce general of supporting Yang and suppressing Yin. Seeking alternatives to this is like discarding Zhang Fei and employing Liao Hua.
Principle of Ginger, Cinnamon, and Aconite Nourishing Yin
Yin stores Essence and arises urgently. Therefore, nourishing Yin in Autumn and Winter is nourishing storage. Essence is the foundation for sustaining life and the source of transforming Qi; thus, it should be stored, not drained. However, Minister Fire is secreted, relying on Jueyin's ability to close. Jueyin closes relying on Taiyin's ability to open. Taiyin opens relying on Shaoyin's ability to pivot. Shaoyin pivots relying on Taiyang's ability to descend. Shaoyin (Minister Fire) pivots, Taiyin opens, then Jueyin closes, Yang does not leak outward, and Essence-Qi is stored. Ginger, Cinnamon, and Aconite open Taiyin, pivot Shaoyin, and descend Taiyang; thus, they assist storage (nourish Yin). If one merely uses cooling and moistening substances to aid storage, it would be like driving south by guiding the chariot north or climbing a tree to catch fish. The Classic states: "The Kidney suffers from dryness; urgently eat acrid substances to moisten it. Open pores (Cinnamon), deliver Body Fluids (Ginger), unblock Qi (Aconite)." Please follow these words.
Ruler Fire and Minister Fire and Xiao Chai Hu Tang
Ruler Fire shines above; Minister Fire resides below. Each in its proper position, each in its proper residence, ascending-descending and exiting-entering, with Middle Qi rotating, Qi stands as usual, Shen Mechanism never ceases. If the two Fires meet, they form a blazing upward trend. What Western medicine calls concurrent inflammation, Traditional Chinese Medicine calls simultaneous Fire diseases. Ruler and Minister unsettled, Generals angry, winds rise and clouds surge, water freezes and earth cracks, the world falls into great chaos!
When Minister Fire is in position, it is the source of power. When Minister Fire leaves position, it becomes a scorching trend. One must settle its residence to restore its position. Do not break it, do not extinguish it. When Upper Jiao is unblocked, Body Fluids descend, Stomach Qi harmonizes, Pivot mechanism rotates, and its return path is clear. Minister Fire returns to position, scorching subsides naturally. Is this not why Xiao Chai Hu Tang alone is called the Harmonizing Formula?
Occasional Thoughts on Decocting Medicine