治心经蓄热，夏至则甚。
黄连（二两） 木通（一两半）
上为末，用生姜汁煮糊为丸，如梧桐子大，每服三十丸，食后用灯心汤下，日三服。
伤寒之为病，经曰∶冬伤于寒，春变为温病，夏变为热病，皆系六淫之邪，并为四气。
四气者，风寒暑湿是也。其气互交，最能伤人。风寒之性，暴传六经，暑湿之性，偏着五脏
，壮者气行则已，怯者则着成病。若风寒伤人，先入皮毛，肺之外候，肺主气，上通于鼻，
下连膀胱，皮毛客邪，肺先受害，肺虚与邪相拒，则病生焉。肺实邪无所容，其邪勿能为害
，病若中者，始传膀胱，属足太阳之经，邪入其经，相连于肺，故右寸脉浮弦而洪，令人毫
毛毕直，皮肤闭而为热，身疼头痛，气逆喘嗽，风伤者自汗恶风，寒伤者无汗恶寒，且太阳
为州都之官，不能自卫，治之以药，药不胜邪，虽汗不解，邪气留连，必夺谷味，岂不亏于
脾胃？邪气乘虚入胃，属足阳明之经，主肌肉侠鼻络于目，故身热目痛，鼻干不眠，病自太
阳而传阳明，或尤有恶寒者，知邪尚在太阳，传过未尽，尤宜汗解。若不恶寒，反欲呕吐，
烦躁脉数急者，其邪尽在阳明，津液先竭，胃实干燥，大便难，宜以荡涤其邪，邪去脉静，
知不传经而安矣。设若荡涤未尽，邪留于胃，胃者仓廪之官，仓廪既虚，荣卫失养，经络已
衰，不能胜邪，传入于胆，属足少阳之经，循耳络于胁，令人胁痛耳聋，口苦咽干，往来寒
热而呕，邪毒在里，而不在外也，根据法治之。如或不解，胆者中正之官，而无果决，任邪留
移于脾，属足太阳之经，络于咽喉，令人咽干腹满时痛，手足微冷，或自利不渴。脾虚受邪
，则为内寒，温助脾元，实仓廪，使正胜邪，庶获安矣。或治不当而邪胜正，又传入肾，属
足少阴之经，其络膀胱，系舌本，贯肝入肺，其性恶燥，故渴引饮，邪自三阳而传少阴，已
经汗下，津液枯竭，令人口燥舌干而渴，虚者宜温，甚者攻之。肾者作强之官，不能自持，
而传于肝，属足厥阴之经，络舌本，循阴器，荣于筋，谓之厥阴，厥者尽也，三阴三阳，至
此尽矣。肝者将军之官，不能与邪相抗，致使六经传尽，邪毒入深，荣卫失调，经络已亏，
以致手足厥冷，则筋急囊缩，六经传遍，战汗而解者，或不战不汗出而解者，或六七日不解
者，又复再传，其病已危。又有两感伤寒者，盖缘表里双传，脏腑俱病，为难治也。一日太
阳与少阴俱病，则头痛舌干，烦满而渴，二日阳明与太阴俱病，则腹满身热，不食言语，三
日少阳与厥阴俱病，则耳聋囊缩，水浆不入，不知人者，六日而危殆矣。谓其三日六经俱病
，荣卫不行，内外脏腑不相通于上下，至于六日之气皆绝，故不治而死矣。论曰∶人生天地
之间，借气血以全真原，故天无一岁不寒暑，人无一日不忧苦，故有天行瘟疫之病，且伤寒
冬令为杀厉之气，善调摄者，严寒之时，行住坐卧，护身周密，不犯寒毒，或房劳之人，辛
苦之徒，当阳闭藏，而反扰动，致使斯病而作。治伤寒之法，始自汉张仲景，分六经之相传
，定汗吐下之三法，在表宜汗，在里宜下，在上吐之，半表半里和解之，当汗反下，当下反
汗，变证百端，不可尽述。又云∶桂枝下咽，阳盛则毙，承气入胃，阴盛乃亡，毫厘之差，
失之千里。正所谓实实虚虚，损不足益有余，如此死者，医杀之耳。全在乎识经络，明表里
，别虚实，用药则庶几不差矣。此则言其大略，所有六经传变之药，当以伤寒书中求之。
治疗心经蓄积热邪，夏至时节症状加重。
黄连（二两） 木通（一两半）
将上述药材研为细末，用生姜汁煮制成糊状作为粘合剂，制成梧桐子大小的药丸。每次服用三十丸，饭后用灯心草煎汤送服，每日服用三次。
伤寒这种病，医经中说：冬天感受寒邪，春天会转变为温病，夏天会转变为热病，这些都归属于六淫（风、寒、暑、湿、燥、火六种外感病邪）之邪，并合称为四气。
所谓四气，是指风、寒、暑、湿。这四种邪气相互交错，最能伤害人体。风寒的性质暴烈，迅速传入六经；暑湿的性质，容易偏注于五脏。身体强壮的人，正气运行通畅则病愈；体弱的人，邪气停留则形成疾病。如果风寒伤人，首先侵入皮毛，这是肺的外候。肺主气，上通于鼻，下连膀胱。皮毛受邪气侵袭，肺最先受害。肺气虚与邪气相抗拒，疾病就产生了。如果肺气实，邪气无处容身，邪气就不能造成危害。如果病邪在中间部位，才开始传入膀胱，属于足太阳膀胱经。邪气进入该经，与肺相连，所以右手寸口脉象浮弦而洪大，使人毫毛竖起，皮肤闭塞而发热，身体疼痛头痛，气逆喘咳。伤风的自汗出且怕风，伤寒的无汗且怕冷。而且太阳经被称为“州都之官”，如果不能自我防御，用药治疗时，如果药物不能战胜邪气，即使发汗也不能解除病邪。邪气留恋不去，必然消耗水谷精微，难道不会亏损脾胃吗？邪气乘虚进入胃，属于足阳明胃经，主管肌肉，夹鼻旁联络眼睛，所以出现身体发热、眼睛疼痛、鼻子干燥、失眠。病邪从太阳经传入阳明经，如果还有恶寒症状，说明邪气还在太阳经，传变尚未结束，尤其适宜用发汗法解表。如果不恶寒，反而想呕吐，烦躁、脉象数急，说明邪气完全在阳明经，津液先已枯竭，胃中实热干燥，大便困难，适宜用荡涤攻下的方法祛除邪气。邪气去除后脉象平静，知道不再传经，病情就会安定。假如荡涤不彻底，邪气留在胃里，胃是“仓廪之官”，仓廪既然空虚，营卫失去滋养，经络已经衰弱，不能胜任抵御邪气，邪气传入胆，属于足少阳胆经，沿耳部联络胁肋，使人胁痛耳聋，口苦咽干，忽冷忽热并伴有呕吐。邪毒在体内而不在体表，根据法则治疗它。如果仍然不解，胆是“中正之官”，如果没有果断决策能力，任由邪气留滞转移至脾，属于足太阴脾经（注：原文此处误写为足太阳，据中医理论及上下文应为足太阴），络于咽喉，使人咽干、腹部胀满、时而疼痛，手脚微微发冷，或者自发性腹泻且不口渴。脾虚受邪，就会成为内寒，应当温补脾元，充实仓廪，使正气战胜邪气，才能获得安宁。如果治疗不当导致邪胜正衰，又传入肾，属于足少阴肾经，其络脉连接膀胱，系于舌根，贯穿肝脏进入肺部，其性质厌恶干燥，所以口渴引饮。邪气从三阳经传入少阴经，已经经过发汗和攻下治疗，津液枯竭，导致人口燥舌干而渴，虚证适宜温补，重症适宜攻逐。肾是“作强之官”，不能自我支撑，邪气进而传入肝，属于足厥阴肝经，络于舌根，沿生殖器循行，荣养筋脉，称为厥阴。厥的意思是尽，三阴三阳，到此为止了。肝是“将军之官”，不能与邪气抗争，致使六经传遍，邪毒深入，营卫失调，经络已亏，以致手脚厥冷，筋脉拘急、睾丸收缩。六经传遍，通过战栗出汗而解病的，或者不战栗不出汗而解病的，或者六七天未解病的，又会再次传变，病情已经危险。又有两感伤寒的情况，大概是因为表里双传，脏腑都生病，难以治疗。第一天太阳经与少阴经同时发病，则头痛、舌干、烦闷而渴；第二天阳明经与太阴经同时发病，则腹部胀满、身体发热、不吃东西、胡言乱语；第三天少阳经与厥阴经同时发病，则耳聋、睾丸收缩、水浆不入、神志不清，到了第六天就会危殆。说是三天六经都生病，营卫运行停止，内外脏腑上下不通，到了第六天元气皆绝，所以不治而死。论述说：人生在天地之间，借助气血来保全真元，所以天没有一年不经历寒暑变化，人没有一天不经历忧苦，因此有流行性瘟疫的疾病。况且伤寒在冬季是杀厉之气，善于调养的人，在严寒之时，行走坐卧，保护身体周密，不触犯寒毒。或者是房劳过度的人、辛苦劳作的人，在阳气应当闭藏的时候，反而扰动，致使这种病发生。治疗伤寒的方法，开始于汉代的张仲景，区分六经的相传规律，确定汗、吐、下三种治法。在表适宜发汗，在里适宜攻下，在上焦适宜催吐，在半表半里适宜和解。应当发汗却反用攻下，应当攻下却反用发汗，变证百端，不可尽述。又说：桂枝汤喝下去，如果是阳盛体质则会致死；承气汤进入胃中，如果是阴盛体质则会亡故。毫厘之差，失之千里。正所谓实证用泻法使其更实，虚证用补法使其更虚，损害不足的正气，增加有余的邪气，像这样死去的，是医生杀死的啊。全在于识别经络，明白表里，辨别虚实，用药才能差不多不差错了。这里只说其大概，所有六经传变的用药，应当在《伤寒论》书中寻求。
To treat heat accumulation in the Heart Meridian (Heart Jing), which worsens at the Summer Solstice.
Coptidis Rhizoma (Huanglian, 黄连) (2 liang)
Akebia Caulis (Mutong, 木通) (1.5 liang)
Grind the above herbs into powder. Use Ginger Juice (Shengjiang Zhi) to cook paste as a binder to form pills, sized like Sophora japonica seeds (Wutongzi). Take 30 pills per dose, administered after meals with Decoction of Juncus Effusus (Dengxin Tang). Take three times daily.
Regarding Shānghán (Cold Damage) disease, the medical classics state: If one is injured by cold in winter, it transforms into Wēnbìng (Warm Disease) in spring, and Rèbìng (Heat Disease) in summer. All these are attributed to the Six Excesses (Liuyin, pathogenic factors including wind, cold, summer-heat, dampness, dryness, and fire) and are collectively referred to as the Four Qi.
The so-called Four Qi refer to Wind, Cold, Summer-heat, and Dampness. These four pathogens interact and are most capable of harming humans. The nature of Wind and Cold transmits rapidly through the Six Meridians; the nature of Summer-heat and Dampness tends to affect the Five Zang Organs. Those with robust constitution recover as their Qi circulates freely; those with weak constitution develop disease as pathogens linger. If Wind-Cold harms the body, it first enters the skin and hair, which are the external manifestations of the Lung. The Lung governs Qi, connects upwards to the nose, and downwards to the Bladder. When pathogens invade the skin and hair, the Lung suffers first. If Lung Qi is deficient and resists the pathogen, disease arises. If Lung Qi is excess, the pathogen has no place to reside and cannot cause harm. If the pathology is intermediate, it begins to transmit to the Bladder, belonging to the Foot-Taiyang Bladder Meridian. Once the pathogen enters this meridian, it connects with the Lung; thus, the right Cun pulse is floating, wiry, and surging. This causes all body hairs to stand erect, skin pores to close leading to fever, body ache, headache, rebellious Qi causing coughing and wheezing. Those injured by Wind have spontaneous sweating and aversion to wind; those injured by Cold have no sweating and aversion to cold. Furthermore, the Taiyang meridian is called the "Official of the Capital" (referring to the Bladder's function). If it cannot defend itself, and medicinal treatment fails to overcome the pathogen, even sweating will not resolve the exterior. The pathogen lingers, inevitably consuming food essence, thereby damaging the Spleen and Stomach? When the pathogen enters the Stomach due to deficiency, it belongs to the Foot-Yangming Stomach Meridian, which governs muscles, runs alongside the nose, and connects to the eyes. Thus, there is high fever, eye pain, dry nose, and insomnia. As the disease transmits from Taiyang to Yangming, if aversion to cold persists, it indicates the pathogen remains in Taiyang and transmission is incomplete; sweating is particularly indicated. If there is no aversion to cold, but instead nausea/vomiting, irritability, and a rapid/urgent pulse, the pathogen is entirely in Yangming. Body fluids are exhausted, the Stomach is excess and dry, and defecation is difficult. One should use purgative methods to cleanse the pathogen. Once the pathogen is gone and the pulse calms, knowing transmission has ceased ensures safety. If purgation is incomplete and the pathogen remains in the Stomach, since the Stomach is the "Official of Granaries," granary deficiency leads to loss of nourishment for Ying and Wei (Nutritive and Defensive Qi), decline of meridians, and inability to resist the pathogen. The pathogen transmits to the Gallbladder, belonging to the Foot-Shaoyang Gallbladder Meridian, which circles the ear and connects to the hypochondrium, causing hypochondriac pain, deafness, bitter taste in the mouth, dry throat, alternating chills and fever, and vomiting. The pathogenic toxin is internal, not external; treat according to this method. If unresolved, the Gallbladder, being the "Official of Justice," lacks decisiveness, allowing the pathogen to linger and transfer to the Spleen. *Note: The original text erroneously states Foot-Taiyang here; based on TCM theory and context, it refers to the Foot-Taiyin Spleen Meridian.* It connects to the pharynx, causing dry throat, abdominal fullness, intermittent pain, slight coldness in hands and feet, or spontaneous diarrhea without thirst. Spleen deficiency receiving pathogen generates internal cold; warm tonification to assist Spleen Yuan and fill the granaries allows Zheng Qi (Upright Qi) to overcome the pathogen, achieving safety. If treatment is inappropriate and pathogen overcomes Zheng Qi, it transmits to the Kidney, belonging to the Foot-Shaoyin Kidney Meridian. Its collaterals connect to the Bladder, tie to the root of the tongue, pass through the Liver, and enter the Lung. Its nature dislikes dryness, hence thirst and desire to drink. Pathogen transmitting from the Three Yang meridians to Shaoyin, having already undergone sweating and purgation, results in exhaustion of body fluids, causing dry mouth, dry tongue, and thirst. Deficiency requires warming; severity requires attacking. The Kidney is the "Official of Strength"; if it cannot sustain itself, the pathogen transmits to the Liver, belonging to the Foot-Jueyin Liver Meridian. It connects to the root of the tongue, follows the genitalia, and nourishes the sinews, termed Jueyin. Jue means "end." The Three Yin and Three Yang end here. The Liver is the "General Officer"; if it cannot resist the pathogen, the Six Meridians complete their transmission cycle. The pathogenic toxin penetrates deeply, Ying and Wei become disordered, meridians are depleted, leading to cold extremities, tendon cramping, and scrotal retraction. After the Six Meridians are fully traversed, resolution may occur via chills and sweating, or without chills/sweating, or if unresolved after six to seven days, re-transmission occurs, making the condition critical. There is also Liǎnggǎn Shānghán (Double-Injury Cold Damage), where exterior and interior transmit simultaneously, affecting both Zang and Fu organs, making it difficult to treat. On the first day, Taiyang and Shaoyin suffer together: headache, dry tongue, irritability, fullness, and thirst. On the second day, Yangming and Taiyin suffer together: abdominal fullness, body heat, anorexia, and aphasia. On the third day, Shaoyang and Jueyin suffer together: deafness, scrotal retraction, inability to take fluids, and unconsciousness. By the sixth day, the condition becomes critical. It is said that when all Six Meridians are diseased within three days, Ying and Wei do not circulate, and internal/external Zang/Fu organs do not communicate up and down. By the sixth day, the Qi of all meridians is exhausted, leading to death untreatable. The discourse states: Humans exist between Heaven and Earth, relying on Qi and Blood to preserve the True Origin. Thus, Heaven experiences cold and heat annually, and humans experience sorrow and hardship daily. Hence, epidemic plague diseases arise. Moreover, Shānghán in winter is a killing/fierce Qi. Those who regulate well protect themselves meticulously during severe cold, avoiding cold toxins. However, those engaged in sexual exertion or hard labor disturb the Yang when it should be stored, causing such diseases. The method for treating Shānghán began with Zhang Zhongjing of the Han Dynasty, who distinguished the transmission of the Six Meridians and established the three methods of Sweating, Vomiting, and Purgation. Exterior conditions require sweating; Interior conditions require purgation; Upper conditions require vomiting; Half-exterior/Half-interior conditions require harmonization. To sweat when one should purge, or purge when one should sweat, creates hundreds of transformation syndromes, impossible to recount fully. It is also said: If Guizhi Tang (Cinnamon Twig Decoction) is swallowed in cases of Yang Excess, death ensues; if Chengqi Tang (Gastrointestinal Releasing Decoction) enters the stomach in cases of Yin Excess, demise follows. A difference of a hair's breadth results in a mistake of a thousand miles. This is precisely what is meant by "reinforcing the excess and depleting the deficient," damaging what is insufficient and adding to what is surplus. Such deaths are caused by the physician. Success depends entirely on recognizing the meridians, understanding exterior/interior, distinguishing excess/deficiency, and prescribing medication accordingly to avoid error. This covers only the general principles. For medications regarding the transmission of the Six Meridians, one must seek them in the Shāngháng Zabing Lun (Treatise on Cold Damage and Miscellaneous Diseases).