仲景谓太阳病发热无汗，反恶寒，名曰刚 者，为中风发热重，感于寒而得之。此《内经》所谓赫曦
之纪，土羽为 ，其义一也。如中风淫之，热与火运以热无少异，其重感于寒亦与土羽之寒同是外郁，热
因郁则愈甚，甚则热兼燥化而无汗，气血不得宣通，大小筋俱受热害而强直，故曰刚 。所谓太阳病发热汗
出，不恶寒，名曰柔 者，为太阳发热重，感于湿而得之。此《内经》所谓诸 项强，皆属于湿。又谓因
于湿，首如裹，湿热不攘，大筋软短，小筋弛长，软短为拘，弛长为痿。肝移热于肾，传为柔 。
注云∶柔谓筋柔而无力，强为骨强而不随。三者之义，
与仲景所言重感于湿为柔 者，岂不同是小筋得湿则痿弛而无力者乎？其摇头，发热，头项强急，
腰背反张，螈 口噤，与刚 形状等者，岂不同是大筋受热则拘挛强直者乎？后代乃以无汗为表实，有
汗为表虚。不思湿胜者多汗，乃以汗为表虚，而用姜附温热等剂，宁不重增大筋之热欤！
方中有治法者三∶以人中黄疗时行热毒为主；苍术、香附散结郁为臣，芩、连降火，人参补虚，桔梗、
防风利气行经为佐；热毒郁结则内外气液不通成燥，大黄苦寒而能荡涤燥热，滑石性滑味淡，将以利窍解结
通气液以润燥，二者一阴一阳，故用之为使。此三治法，非特通治诸温也。《内经》冬伤于寒，春必病温，
与冬不藏精病温者，有虚实之异，有四时不正胜气郁之者，有君相二火加临者，即分君客之殊，有五运六气
当迁，正值所胜抑之，不得升降，又当辨其所发之气以治，岂守三法俱用以治温乎？先生曰∶凡亢阳霖淫，
暴风冰雹非常之变，必记以验发于何时以为治源也。
张仲景说，太阳病出现发热、无汗，反而恶寒的，称为刚痉（以筋脉强直、口噤不开为特征的痉病），这是因感受风邪导致发热较重，又兼感寒邪而形成的。这与《黄帝内经》中所说的“赫曦之纪”（火运过盛的年份/气候特征），土气偏盛表现为燥性，其道理是一样的。如果是中风夹湿邪，热与火运的性质在热象上几乎没有差别，但再次感受寒邪，也与土气偏盛时的寒性一样，都是外邪郁闭肌表，热邪因为郁闭而更加严重，严重时热邪兼带燥化，导致无汗，气血不能宣通，大筋和小筋都受到热邪伤害而出现强直，所以称为刚痉。
所谓太阳病发热、汗出，不恶寒的，称为柔痉（以汗出、项背强急为特征的痉病），这是因太阳经发热较重，感受湿邪而形成的。这符合《黄帝内经》所说的“诸痉项强，皆属于湿”。又说“因于湿，首如裹”，如果湿热不去除，会导致大筋收缩变短，小筋松弛变长；收缩变短表现为拘挛，松弛变长表现为痿软无力。肝将热邪转移给肾，传变为柔痉。注释说：柔是指筋脉柔软而无力，强是指骨骼僵硬而不随顺。这三种含义，与张仲景所说的因再次感受湿邪而形成柔痉的道理，难道不是小筋得到湿邪就会痿软弛缓而无力的情况吗？那些摇头、发热、头项强急、腰背反张、抽搐、牙关紧闭的症状，与刚痉的形状相同，难道不是大筋受热就会拘挛强直的情况吗？后代医家却认为无汗是表实证，有汗是表虚证。他们不考虑湿气胜者往往多汗，竟然将有汗视为表虚，并使用姜、附子等温热性质的方剂，这难道不会加重大筋的热邪吗！
方剂中包含三种治法：以人中黄治疗时行热毒为主药；苍术、香附散解结滞郁结为辅药；黄芩、黄连降泄火邪，人参补益虚损，桔梗、防风利气疏通经络为佐药；热毒郁结导致内外气液不通形成燥热，大黄味苦性寒，能荡涤燥热，滑石性质滑利、味道淡，用来通利窍道、解除结滞、通行气液以滋润燥热，这两味药一阴一阳，所以用作使药。这三种治法，不仅仅是通用治疗各种温病的。《黄帝内经》说冬天感受寒邪，春天必定发生温病，以及冬天不藏精而发温病的，有虚证和实证的差异；有四时不正之气郁闭导致的，有君火、相火加临导致的，即使区分了主气客气的不同，有五运六气应当迁移转换时，正值所胜之气抑制它，导致气机不得升降，又应当辨别所发作的气机来治疗，怎么能只坚守这三种方法全部用来治疗温病呢？先生说：凡是亢盛的阳气过度淫溢，暴风冰雹等异常变化，必须记录以验证它们发生在何时，以此作为治疗的源头依据。
Zhang Zhongjing stated that Taiyang disease (disease of the Taiyang channel) presenting with fever, absence of sweating, and aversion to cold is named Gang Jing (Spasm characterized by rigidity and trismus). This occurs when Wind-Heat is heavy due to Wind pathogen invasion, compounded by Cold. This aligns with the *Neijing*’s description of "Hexi Zhi Ji" (a period dominated by excessive Fire Qi), where Earth Qi manifests as Dryness; the principle is identical. If Wind-Dampness invades, the Heat associated with Fire movement differs little in its thermal nature from pure Heat. However, secondary contraction of Cold is similar to the Cold associated with excessive Earth/Dryness: both involve external constraint. The Heat becomes more severe due to this constraint. When extreme, the Heat combines with Dryness transformation, resulting in anhidrosis. Qi and Blood fail to circulate freely, causing both large and small tendons to suffer heat damage and become rigid. Hence, it is called Gang Jing.
Conversely, Taiyang disease presenting with fever, sweating, and no aversion to cold is named Rou Jing (Spasm characterized by sweating and neck stiffness). This results from heavy Taiyang Heat combined with Dampness invasion. This corresponds to the *Neijing* statement: "All spasms and neck stiffness belong to Dampness." It also states: "Due to Dampness, the head feels wrapped [heavy]." If Damp-Heat is not resolved, the large tendons become short and contracted, while the small tendons become lax and elongated. Contraction leads to spasm/cramping; laxity leads to flaccidity/paralysis. Liver Heat transferring to the Kidney transforms into Rou Jing. Annotations explain: "Rou" refers to tendons that are soft and weak; "Qiang" refers to bones that are stiff and unyielding. Do these three meanings not align with Zhang Zhongjing’s assertion that secondary Dampness invasion causes Rou Jing? Is it not true that small tendons affected by Dampness become flaccid and weak? Are symptoms such as head shaking, fever, neck stiffness, opisthotonos (backward arching of the back), convulsions, and trismus not identical in presentation to Gang Jing? Are they not caused by large tendons becoming spasmodic and rigid due to Heat? Later generations erroneously classified absence of sweating as Exterior Excess and presence of sweating as Exterior Deficiency. Failing to consider that excessive Dampness often causes sweating, they treated sweating as Exterior Deficiency, employing warming agents like Ginger and Aconite. Would this not exacerbate the Heat in the large tendons!
The prescription incorporates three therapeutic methods: Renzhonghuang (Human Middle Yellow) serves as the chief herb to treat epidemic heat-toxin; Cangzhu (Atractylodis Rhizoma) and Xiangfu (Cyperi Rhizoma) act as deputy herbs to dissipate nodules and resolve stagnation; Huangqin (Scutellariae Radix) and Huanglian (Coptidis Rhizoma) descend fire; Renshen (Ginseng Radix) tonifies deficiency; Jiegeng (Platycodonis Radix) and Fangfeng (Saposhnikoviae Radix) promote Qi flow and unblock meridians as assistant herbs. When heat-toxin stagnates, internal and external Qi and fluids fail to communicate, leading to dryness. Dahuang (Rhei Radix et Rhizoma), bitter and cold, purges dryness-heat. Huashi (Talcum), slippery and bland, opens orifices, resolves stagnation, promotes Qi/fluid circulation, and moistens dryness. These two herbs, one Yin and one Yang, serve as envoy herbs. These three methods are not merely universal for all warm diseases. The *Neijing* states that winter Cold injury leads to spring Warmth, and winter failure to store Essence leads to Warmth; these differ in Deficiency vs. Excess. Some arise from郁 (stagnation) of abnormal seasonal Qi; others from the imposition of Ministerial or Sovereign Fire. Even distinguishing between Sovereign and Guest Qi, when Five Movements and Six Qi undergo transition, if the controlling Qi suppresses them preventing ascent/descent, one must differentiate the specific Qi manifesting to treat it. How can one rigidly apply only these three methods to all Warm diseases? The Master said: Whenever excessive Yang overflows abnormally, or unusual phenomena like violent winds and hail occur, one must record the timing of their manifestation to identify the source for treatment.