71、治风伤汗□阳病，当着意于水。治中风病当着意于火。
72、寒热温凉自是四种，温与热异，凉与寒亦殊，不得以温药即名之为热药，以凉药取名之为寒药。
73、《千金方翼》为《伤寒论》原源。
74、《伤寒论注》以成氏为最先。《金匮注》以赵以德为最先。
75、世间□郁病最多，达、发、夺、泄者，皆治郁之法。
76目疾迎风下泪，责其有火，即心热则汗，肾热则溲之理，盖枫磷火于目，皮毛敛闭，郁其经阳，遂生里热，阳并于上，即五火独发之例也，安得不热蒸而泪流乎？即羞明怕日，拳毛倒睫，亦无不因于火。
77、鼠妇即《诗》所谓“〖虫伊〗□在室”，水湿所生虫也。
78、水湿之病，多见于太阴，脾水流湿也。火燥之病，多见于阳明，胃火就燥也。
79、太阴为三阴，故三阴疟者，太阴疟也。丹溪以发于子午卯酉日者为少阴，发于寅申巳亥日者为厥阴疟，发于辰戊丑未日者为太阴疟，恐有不然。
80、周慎斋曰：阳气足则阴气尽化为血，阳气不足，则阴气尽化为火。
81、自汗盗汗皆虚证也。阳虚则自汗，阴虚则盗汗。阳虚之汗必寒，阴虚之汗必热。然阳明实热之时，亦有自汗、盗汗者。
82、消渴病者，津液病也。上消以天花粉为神品；中消朽木煎汤，取腐可胜焦之义；下消饮缫丝汤代茶，并□半夏。
83、善忘属畜血证最多。
84、麻木两证，当分气血，气虚则麻，血虚则木。
85、癫痫两证当分水火，癫为阳病，火之病也；痫为阴病，水之病也，痰聚即是水病。痫属阴水为病也，水即是痰，痰盛有火。结于心胸之间，或因小劳，或因少睡，即猝然眩仆，有似中风，病发声或口作六畜声，将醒则吐涎沫。共有五痫，一以开痰解结为治，脉虚者可治，实则死。
86、病七日以上，行其经尽，欲再作经者，针足阳明，不预针太编辑，故病至三阴，从无再传太阳之理，但转属阳明耳。
87、白虎汤行阳明内蒸之热，非解阳明外见之热也，故但有表热不用石膏。
88、数脉有二，非热盛即虚极。迟脉亦有二，寒者固迟，而热极亦能迟，实非迟，乃伏而不动耳。
89、未汗恶寒者，邪盛而表实；已汗恶寒者，邪退而表虚。汗出之后，大邪都既散，不得更有恶寒者矣，汗后而更恶寒，非虚乎？
90、病之内陷，谓邪向内陷，不能从外解也，今则以内陷为虚矣。
91、正虚邪实，邪与正争，故发战汗出而解。正不虚，邪未实，邪不与正争，故不战，汗出而解。邪正俱衰，阴阳自和，故不战不汗出而解。
92、服桂枝汤，必当先烦，乃汗出而解。服柴胡汤必蒸蒸而振，却发热汗出而解。此烦此振，下□战汗也，战而汗出，其病必解，不可疑是加病。
93、阳明病奄然发狂，濈然汗出而解者，亦是战汗。
94、未经汗下而燥者，为阳盛致燥之阳明，必以撤热为急。已经汗下而燥者，为夺血致燥之阳明，则以滋燥为主，滋阴药之先后缓急，以此为准。
95、同一呕也，其发热恶寒而呕者，属太阳。寒热往来而呕主，属少阳。但发热不恶寒而呕者，属阳明。故凡呕当分三阳而治之。其无寒无热而呕者，则取诸中焦。
96、病之初传阳明，尚有营卫之分，过此则不论营卫矣。
97、古人谓阳气为阳，而于阳邪亦为阳；于阴气为阴，而于阴邪亦为阴。
98、头汗出，为阳郁于表，非阳虚相上也。
99、少阴用麻黄，证皆发热无汗《论》中不言无汗者，阴不得有汗，无庸言也。
100、六经之病，以证分之，于读书时先明何经作何证，则于临病时方可知何证为何经，在病者可□告人□是何经病也，故必先读书而后临证。
101、阳邪多结于上，阴邪多结于下，故上焦之结多热，下焦之结多冷。
102、营卫之流行，皆本肾中先天之气，故曰卫气，营气，皆以气言。
103、温病不恶寒，热从里生也；中暍汗出恶寒，以暑于表入也。温病之脉浮而实；中暍则浮而虚，以暑伤气也。温病传变无定；中暍则不传，不食则死。温病初起不过欲饮；中暍初起即大渴引饮。温与暑以此为辨。
104、中暍与伤寒相类，伤寒初起无汗不渴；中暍初起，渴而汗出。中热与温病相类，温病初起渴不恶寒；中暍初起恶寒而渴。
105、同一烦躁也，太阳烦躁用青龙，阳明烦躁用白虎，少阴烦躁用真武。
106、仲景法之者于存津液，夫人而知之矣，其所以存津液者，汗吐下和寒温之六法也，六法之中，尤以急下存阴为刻不可缓。贱用滋腻之药，以为可存津液者，适与六法相反，故有病无一治。
107、温病起于中焦，而或浮越于上焦，波及于下焦，一治其中，则上下皆安。若独见于上下焦者，便不是温病。
108、河间有云，古人以百病为杂病，惟伤寒名曰大病。河间论温者也，故无所谓大病，即是说温，即是说伤寒中之温病，故又曰内有阴寒者，止为杂病，终不能为汗病也。
109、疟兼他经则有之，未有不涉于少阳者，非独为少阳病也。
110、凡为医者，且先存见病用药之心，然后再论其见地之明昧，手法之高低，即使当时尚未极高明，他日亦必成良医。
111、谚云：“十个医十个法”，此言不然，以病者只有一个人也，自当只有一个法。
112、阴盛阳亦脱，不是阳虚而脱也。阳盛阴亦脱，不是阴虚而脱也。
113、姜枣至微者矣，而具扶正达邪之妙。
114、有病疟而一日轻一日重者，余谓轻日是重日，重日是轻日，必使两日并重，方得逐日逼轻，已而果然。
115、岐伯曰：“谨熟阴阳，毋与众谋。”何以阴阳两端，不可谋之于众。可见众人口中之阴阳，非即岐伯意中之阴阳矣，表里寒热虚实之旨皆然。
116、《内经》言“热未已寒病复归”句下有言：“寒未已热病复归之。”意在非独说一面也。
117、膀胱不利为癃，经曰：有癃者一日数十溲，此与滞下注之里急后重相似，皆为下焦之火郁也，故皆无止涩之理。
118、病有虚而不可攻者，补中自有攻意，善补阴即所以攻热，补阳即所以攻寒。若为实证，则不可以作此说。实与误补，虚而误攻，其误同，其祸亦同。
119、运气之学坏于马元素之徒，至以某年生人，以某日得病，当用某药为言，此丹溪之说也。其后再有程德斋作《伤寒钤法》以得病日之干支为主，自有此等人，而运气之说，于是乎不可通矣。
120、《宋史·仁宗本记》：“至和元年正月，碎通天犀和药以疗民疫。嘉8祜五年五月，京师民疫，选医给药以疗之。”此所谓疫，即《说文》皆病之疫，朝廷为之选医给药，必非一人独病温矣。
121、尝见一书有曰：余素不喜用热药。夫治寒以热，治热以寒，皆治法也。用寒用热岂有视乎医家之爱憎者!
122、苦寒伐胃之说，为虚寒者言之也，若实热证，则非苦寒无以去病而保胃。
123、宋时有窦材者，自称第三扁鹊，谓仲景但\能治小病，狂诋〖讠其〗之。余谓此真能读仲景书者，可见人若能用仲景法，方可使病不大也。
124、石膏不可煅，煅则为石灰，性反热矣。
125、药之能起死回生者，惟石膏、大黄、附子、人参。有此四种之病，则一剂可以回春。此外皆不尽然。
126、七十二种风，不闻有七十二种治法；三十六中痛，亦不闻有三十六种治法。且曰一方可以通治，则何必有七十二、三十六之分乎？此不过言风病、痛病之多耳。
127、刮痧之法，亦妙法也。张景岳有《刮痧新探》。
128、六味地黄丸统治伤寒病，赵养葵《医贯》之说也，汪讱庵取以冠《医方》之首大误病人。
129、渴甚而呕者，必以饮水多之故。呕甚而渴者，必以津液伤之故。
130、病有初中末三传，而初中末三传之期，亦无一定，要不可以不分。
131、春夏温热，岂独用药之异于冬寒哉!尝见人家于温热亦用重茵复帐，甚至有以红毡罩窗者，实大忌也。
132、病以汗解，药到则自然得之，即冬月正伤寒亦然。乃有在夏之病，亦欲以温覆取汗，则大不然。
133、病自有宜于寒凉药者，但不可咨食生冷，惟梨汁、蔗汁、西瓜汁不在此例。
134、甘有淡义，不独以甜为甘也。《书》：“稼穑作甘”，《礼记》：“甘受和”，皆言淡，故石膏之甘，不同于麦、地。
135、《周礼》：“秋时有疟寒疾。”贾《疏》谓非火□金。
136、张刘李朱为金元四大家，张谓洁古，或曰子和，当以洁古为是。李士材乃以张为仲景，谬甚。
137、世俗所称伤风者，不发热，但有咳嗽清涕、鼻塞声重而已，非《伤寒论》之中风也，故不传变。
138、治咳须分新久，新咳宜泄，久咳宜敛。新咳误敛，则风寒不出，久咳更泄，则肺叶开张，皆足以成医怯。新久当以年计，不以月日计。
139、《伤寒论》口中和三字，最应着眼，口中和则不燥渴，燥渴则口中不和。一用附子，一用石膏，而以背皆微恶寒，辨之宜审。
140、恶风者不必皆恶寒，恶寒者未有不恶风。
141、阳明经热，但用膏知；阳明府热，始用硝黄，以燥屎之有无为辨。
142、《伤寒论》之往来寒热，，与疟相似，而实不同。凡疟当未作之前，已解之后，饮食行动即如平人，以此为辨。
143、问疾礼也，而最累病人，然总不可使与病人多语，甚者不可令至病榻四旁。
144、病加于小愈，故病后之谨慎，当十倍于病前，胃口初开，切忌多食，仲景所以有损谷则愈之训。
145、加病之与病去，外象相似，最宜分别，故衄后无再汗之理，余可以此类推。
146、仲景于热之自表而里者，曰翕翕发热与热之自里而表者，曰蒸蒸发热。翕翕、蒸蒸，即表热、里热之分。
147、病一至于阳明，无论风寒暑温，同归火化，故六因之病，不入阳明，皆无火象。
148、宋人书有以“敦阜之纪”、“敦阜之土”为厚阜者，避光宗名〖忄享〗之讳也，非改经文。
149、同一湿也，寒湿可用姜附，湿热可用黄连。
150、病之始为恶寒之甚者，即为发热之机，盖为人身自有之阳气为之也。
151、虚有各种之虚，补有各种之补。
152、虚寒之寒，不即是冷。虚热之热，不即是火。
153、风寒以解表为主，温热以清里为主，故伤寒成温，亦专清里，表谓太阳，里谓阳明，非泛言藏府之表里也。
154、学医自《伤寒论》入手者，始而难，继而易。自后世诸家入手者，始若甚易，继则大难矣。
155、六经之病要分看，又要合看，总以胸中先有六经之病，然后目中乃有六经之证。
156、昔人所谓破气药者，破气中之滞者也。昔人所谓票血药者，破血中之结者也。气血既有所滞，非破不可，岂有一用此药，即将人之气血而破之乎？
157、病在经宜汗，在府宜下，此定法也。乃有谓中府宜汗之，中藏宜下之者，并以脉浮恶风寒之明明为中经者为中府，大便秘结之明明中府者为中藏，于是乎经之与府，汗之与下，遂无定法，势必有里实已具而仍用汗，藏真失守而仍用下者矣!
158、世之好言补虚者，每云正气大旺，则外邪不能侵犯，此□未病者言之则可。若其人即既病也，则外邪已经侵犯矣，已有侵犯，则必先去其侵犯，正乃不伤，若仍执此说，则邪之不去，有日见其虚而已。
159、案者断也，必能断乃可云案。方者法也，必有法乃可云方。
160、《本草从新》于人参、生地下云：“治伤寒瘟疫。”何以伤寒之外只有瘟疫？人参下又云：“庸浅之辈，不察虚实，但见发热，动手便攻。”此种句不知何以教人!
161、景岳、石顽皆以温疫置之杂证，而所论则皆温热，以其不知温热即是伤寒门中之病，故不于伤寒门中言之，而一作杂证，即不更用伤寒方，所以温热无一可活。
162、升发之药，有自下升上者，以其邪之下陷也；有自里升表者，以其邪之不达于表也。若一升而即脱者，率不用升法。
163、有小便不通而用升麻者，以为若酒注然，上窍开则下窍自通也。今有以此法言之于大便秘结者矣。
164、人之因虚而病者，谓之弱证。此外则以无病为虚，有病为实，故赵以德曰：邪在于气则气实，邪在于血则血实。
165、医者每曰邪在何经，病家闻一邪字则便以为祟也，乃弃医而就巫，有时即祟果凭之。
166、病之初入阳明者，尚有营卫之分，故有桂枝、麻黄两法，过此则不论营卫，而当不用桂麻矣。
167、葛根之有桂麻者，名葛根汤，葛根之有芩连者，名葛根黄连黄芩他刀，而前人于阳明用葛根芩连汤，或亦有但曰葛根者，明者知其谓有芩连之葛根汤也，昧者则仍视作有桂麻之葛根汤。又以初传阳明，亦或有宜用桂麻二汤时。于是而于阳明证，遂不能出卓见矣。是知二汤之葛根，亦若青龙、白虎之石膏，其当用白虎石膏时，安得用青龙之石膏耶!
168、孟□有《本事诗》，杨元善有《本事曲》，许学士因之成《本事方》，余亦欲效其体以纪事，而治验既多，难以悉载。
71、治疗风邪伤卫导致汗出阳虚的病证，应当着重调理水液代谢。治疗中风病（外感风邪所致的病证），应当着重调理火气。
72、寒、热、温、凉本是四种不同的性质，温与热不同，凉与寒也有区别，不能因为药性温和就把它称为热药，也不能因为药性清凉就把它称为寒药。
73、《千金方翼》是研究《伤寒论》源流的著作。
74、《伤寒论注》以成无己的注解为最早。《金匮要略注》以赵以德（赵良仁）的注解为最早。
75、世间郁结类疾病最多，达、发、夺、泄这四种方法，都是治疗郁结的方法。
76、眼部疾病迎风流泪，归因于有火，即心热则汗出、肾热则小便异常的理路。大概是因为枫磷之火上炎于目，皮毛收敛闭塞，导致经络中的阳气郁滞，从而产生里热，阳气并聚于上部，这就是五火独发的例子，怎么能不热气蒸腾而泪流不止呢？即使是羞明怕日、睫毛倒卷，也没有不是由火引起的。
77、鼠妇就是《诗经》中所说的“蠋在室”（指室内潮湿处生的虫），是水湿环境所产生的虫子。
78、水湿类的疾病，多见于太阴经，因为脾主水流湿。火燥类的疾病，多见于阳明经，因为胃火趋向干燥。
79、太阴属于三阴之一，所以三阴疟疾，就是太阴疟疾。朱丹溪认为发作于子、午、卯、酉日的是少阴疟，发作于寅、申、巳、亥日的是厥阴疟，发作于辰、戌、丑、未日的是太阴疟，恐怕这种说法不一定正确。
80、周慎斋说：阳气充足，则阴气全部转化为血；阳气不足，则阴气全部转化为火。
81、自汗和盗汗都属于虚证。阳虚导致自汗，阴虚导致盗汗。阳虚的汗必然伴有寒冷感，阴虚的汗必然伴有热感。然而，在阳明实热的时候，也有出现自汗、盗汗的情况。
82、消渴病，是津液亏损的疾病。上消以天花粉为神药；中消用朽木煎汤，取腐朽能胜焦枯之意；下消饮用缫丝汤代茶，并加入半夏。
84、麻木这两种症状，应当区分气血。气虚则麻，血虚则木（感觉迟钝）。
85、癫痫这两种症状应当区分水火。癫证属于阳病，是火的病变；痫证属于阴病，是水的病变，痰聚积就是水病。痫证属于阴水致病，水即是痰，痰盛伴有火。痰结在心胸之间，或因轻微劳累，或因睡眠不足，就会突然眩晕跌倒，类似中风，发病时发出声音或口作六畜叫声，将要醒来时吐出涎沫。共有五种痫证，治疗都以开痰解结为主，脉象虚弱的可以治愈，脉象实的则预后不良（死）。
86、病至七日以上，经脉之气运行完毕，如果想再次传经，针刺足阳明经，预先不刺太阴经，所以病邪传到三阴，从来没有再传回太阳的道理，只是转属阳明罢了。
87、白虎汤清除的是阳明经内部蒸腾的热邪，而不是解除阳明经外部显现的热邪，所以只有表热而没有里热时不用石膏。
88、数脉有两种情况，不是热盛就是极度虚弱。迟脉也有两种情况，寒证固然脉迟，但热极也能导致脉迟，实际上并不是真正的迟，而是脉搏潜伏不动而已。
89、没有出汗前恶寒的，是邪气盛而表实；已经出汗后仍恶寒的，是邪气退而表虚。大汗之后，大邪气都已经消散，不应该再有恶寒了，出汗后反而更恶寒，这不是表虚吗？
90、病邪内陷，是指邪气向内陷入，不能从体表解除，现在却把内陷归结为虚证。
91、正气虚弱而邪气强盛，邪气与正气相争，所以发生战栗出汗而病愈。正气不虚，邪气不实，邪气不与正气相争，所以不发生战栗，直接出汗而病愈。邪气和正气都衰弱，阴阳自然调和，所以不发生战栗也不出汗而病愈。
92、服用桂枝汤，必须先感到烦闷，然后才能出汗而病愈。服用柴胡汤必须感到身体蒸蒸发热并伴有振颤，随后发热出汗而病愈。这种烦闷和振颤，属于战汗的前兆，战栗后出汗，病一定会好，不要怀疑这是病情加重。
94、未经过发汗或攻下治疗而出现燥结的，是阳气亢盛导致燥结的阳明病，必须以撤热为急务。已经经过发汗或攻下治疗而出现燥结的，是夺血导致燥结的阳明病，则以滋润燥结为主，滋阴药的先后缓急，以此为准绳。
95、同样是呕吐，如果发热恶寒且呕吐，属于太阳病。寒热往来且呕吐，属于少阳病。只发热不恶寒且呕吐，属于阳明病。所以凡是呕吐应当分三阳经来治疗。如果没有寒热表现而呕吐，则取治于中焦。
96、疾病初传入阳明经时，还有营卫的区别，过了这个阶段就不论营卫了。
97、古人称阳气为阳，而对于阳邪也称为阳；称阴气为阴，而对于阴邪也称为阴。
99、少阴病使用麻黄，证候都是发热无汗，《伤寒论》中没有特别强调无汗的，是因为阴证本不应有汗，无需多言。
100、六经的疾病，通过症状来区分，读书时要先明白哪条经会出现什么症状，临证时才能知道什么症状属于哪条经，这样患者才能告诉别人是哪条经的病，所以必须先读书而后临证。
101、阳邪多结聚在上部，阴邪多结聚在下部，所以上焦的结聚多热，下焦的结聚多冷。
102、营卫的流行，都根源于肾中的先天之气，所以叫卫气、营气，都是以“气”来说明的。
103、温病不恶寒，热是从体内产生的；中暑（中暍）汗出恶寒，是因为暑邪从体表侵入。温病的脉象浮而实；中暑则浮而虚，因为暑邪伤气。温病传变没有定规；中暑则不传变，不吃东西就会死亡。温病初起不过是想喝水；中暑初起就大渴引饮。温病和中暑以此作为辨别依据。
104、中暑与伤寒相似，伤寒初起无汗不渴；中暑初起，口渴且汗出。中热与温病相似，温病初起口渴但不恶寒；中暑初起恶寒且口渴。
105、同样是烦躁，太阳病烦躁用小青龙汤，阳明病烦躁用白虎汤，少阴病烦躁用真武汤。
106、张仲景的法则在于保存津液，这是人人都知道的，他保存津液的方法是汗、吐、下、和、寒、温六法，在这六法之中，尤其以急下存阴为刻不容缓。滥用滋腻的药物，认为可以保存津液，这与六法相反，所以有病无法治疗。
107、温病起于中焦，有时浮越于上焦，波及于下焦，只要治好中焦，上下就都安宁了。如果只见于上焦和下焦，那就不是温病。
108、刘河间曾说，古人把百病称为杂病，只有伤寒称为大病。刘河间论述的是温病，所以无所谓大病，如果说温病，也就是指伤寒中的温病，所以他又说体内有阴寒的，只能算杂病，终究不能成为汗病（指伤寒这类需要发汗的大病）。
109、疟疾兼及其他经络的情况是有过的，但没有不涉及少阳的，不仅仅是少阳病。
110、凡是做医生的，先要有见病用药的心志，然后再谈论他的见识是否高明，手法是否高超，即使当时水平还不够极高明，日后也一定能成为良医。
111、谚语说：“十个医生有十个治法”，这话不对，因为病人只有一个人，自然应当只有一个治法。
112、阴气过盛，阳气也会脱失，这不是单纯的阳虚而脱。阳气过盛，阴气也会脱失，这不是单纯的阴虚而脱。
113、生姜和大枣虽然药性微弱，但具有扶助正气、驱除邪气的妙用。
114、有病疟疾，一天轻一天重的，我认为轻的日子其实是重日的延续，重的日子其实是轻日的延续，必须让两天并重，才能迫使病情逐日减轻，后来果然如此。
115、岐伯说：“谨慎熟悉阴阳，不要与众人商量。”为什么阴阳两端，不可与众人商量？可见众人嘴里的阴阳，并非岐伯心中的阴阳，表里、寒热、虚实的原则也是如此。
116、《内经》说“热未已寒病复归”句下有话：“寒未已热病复归之。”意在不仅仅说一面。
117、膀胱不利尿为癃闭，经文说：有癃闭的人一天几十次小便，这与痢疾的里急后重相似，都是因为下焦的火郁所致，所以都没有止涩的道理。
118、有病虚而不能攻下的，补法中自有攻伐的意思，善于补阴就是用来攻热，补阳就是用来攻寒。如果是实证，就不能这样说。实证误补，虚证误攻，错误相同，祸害也一样。
119、运气学说被马元素（马莳）的门徒败坏，以至于说某年生的人，在某日得病，应当用某种药，这是朱丹溪的说法。后来又有程德斋作《伤寒钤法》以得病日的干支为主，自从有了这种人，运气之说就变得不可通了。
120、《宋史·仁宗本纪》记载：“至和元年正月，捣碎通天犀角配药以治疗民间瘟疫。嘉祐五年五月，京城百姓患瘟疫，选拔医生给药治疗。”这里所说的疫，就是《说文解字》中说的皆病的疫，朝廷为之选拔医生给药，必定不是一个人单独患温病。
121、曾见过一本书上说：我向来不喜欢用热药。治疗寒证用热药，治疗热证用寒药，这都是治法。用寒用热难道要看医家的爱憎吗！
122、“苦寒伐胃”的说法，是针对虚寒体质的人说的，如果是实热证，那么非苦寒药不能去病而保胃。
123、宋代有个窦材，自称第三扁鹊，说张仲景只能治小病，狂妄地诋毁他。我认为这才是真正读懂张仲景书的人，可见人如果能运用张仲景的法度，才可以使病不严重。
125、药物中能起死回生的，只有石膏、大黄、附子、人参。有这四种药对应的病症，一剂就可以恢复生机。其他的都不尽然。
126、七十二种风病，没听说过有七十二种治法；三十六种痛病，也没听说过有三十六种治法。而且说一方可以通治，那何必有七十二、三十六之分呢？这不过是说风病、痛病种类繁多罢了。
127、刮痧之法，也是妙法。张景岳有《刮痧新探》。
128、六味地黄丸统治伤寒病，这是赵养葵《医贯》的说法，汪讱庵将其放在《医方集解》之首，大大误人子弟。
129、口渴严重且呕吐的，一定是因为饮水过多的缘故。呕吐严重且口渴的，一定是因为津液受损的缘故。
130、疾病有初、中、末三期传变，而初、中、末三期传变的时间，也没有一定之规，但一定要区分清楚。
131、春夏温热，难道仅仅是用药与冬寒不同吗！曾见过人家在温热天气也用厚被子盖着、挂着帐子，甚至有拿红毡罩住窗户的，这实在是大忌。
132、疾病通过汗解，药到了自然会出汗，即使是冬天正伤寒也是这样。可是有的夏天得的病，也想用温覆取汗，这就大错特错了。
133、疾病自有适合用寒凉药的，但不可咨询食用生冷食物，只有梨汁、蔗汁、西瓜汁不在此例。
134、甘味有淡的含义，不仅仅指甜味为甘。《尚书》：“稼穑作甘”，《礼记》：“甘受和”，都说的是淡，所以石膏的甘，不同于小麦、地黄。
135、《周礼》：“秋时有疟寒疾。”贾公彦的疏解释说并非火克金。
136、张刘李朱为金元四大家，张指洁古（张元素），或者说是子和（张从正），应当以洁古为是。李士材却把张当作张仲景，谬误得很。
137、世俗所称的伤风，不发热，只有咳嗽、清涕、鼻塞声重而已，不是《伤寒论》中的中风病，所以不传变。
138、治疗咳嗽须分新久，新咳宜宣泄，久咳宜收敛。新咳误用收敛，则风寒不出；久咳更用宣泄，则肺叶开张，都足以造成医源性损伤。新久应当以年计算，不以月日计算。
139、《伤寒论》中“口中和”三个字，最应着眼，口中和则不燥渴，燥渴则口中不和。一个用附子，一个用石膏，而以背部微恶寒来辨别，应当审慎。
141、阳明经热，只用石膏知母；阳明腑热，才开始用硝石大黄，以燥屎的有无作为辨别标准。
142、《伤寒论》中的往来寒热，与疟疾相似，但实际上不同。凡是疟疾在未发作之前，以及发作解之后，饮食行动就像正常人一样，以此作为辨别。
143、问候疾病是礼节，但最累病人，总之不要让病人多说话，严重的甚至不允许到病床四周。
144、病后容易加重，所以病后的谨慎，应当比病前十倍严格，胃口刚开，切忌多吃，张仲景所以有“损谷则愈”的训诫。
145、加病与病去，外表现象相似，最宜分别，所以衄血后没有再发汗的道理，其余的可以此类推。
146、张仲景对于热从表入里的，称为翕翕发热；对于热从里出表的，称为蒸蒸发热。翕翕、蒸蒸，就是表热、里热的区分。
147、病一旦进入阳明，无论风寒暑温，同归于火化，所以六淫之病，不入阳明，都没有火象。
148、宋人的书中有人把“敦阜之纪”、“敦阜之土”解释为厚阜，是为了避光宗名赵惇的讳，并非修改经文。
150、病开始时恶寒严重的，就是发热的机枢，这是因为人身自有阳气的作用。
153、风寒以解表为主，温热以清里为主，所以伤寒化温，也专门清里，表指太阳，里指阳明，不是泛指脏腑的表里。
154、学医从《伤寒论》入手，开始难，接着易。从后世诸家入手，开始似乎很容易，接着就大难了。
155、六经的病要分开看，又要合起来看，总要在胸中先有六经病的概念，然后眼中才有六经证的识别。
156、前人所谓破气药，是破除气中的滞塞。前人所谓破血药，是破除血中的结聚。气血既然有所滞塞，不破不行，难道是用了一次此药，就把人的气血破掉了吗？
157、病在经宜汗，在腑宜下，这是定法。可是有人说中腑宜汗，中脏宜下，并把脉浮恶风寒明明是中经的当作中腑，把大便秘结明明是中腑的当作中脏，于是经与腑，汗与下，就没有定法，势必会有里实已具备却仍用汗法，脏真失守却仍用下法的情况！
158、世上喜欢谈论补虚的人，常说正气大旺，则外邪不能侵犯，这话对未病的人说还可以。如果这个人已经病了，那么外邪已经侵犯了，已有侵犯，就必须先去其侵犯，正气才不被伤，如果仍坚持这个说法，那么邪气不去，只会日渐虚弱。
159、案是判断的意思，必须能判断才可称为案。方是法度的意思，必须有法度才可称为方。
160、《本草从新》在人参、生地下写道：“治伤寒瘟疫。”为什么伤寒之外只有瘟疫？人参下又写道：“庸浅之辈，不察虚实，但见发热，动手便攻。”这种句子不知怎么教人！
161、张景岳、石顽都把温疫放在杂证中，而所论述的都是温热，因为他们不知道温热就是伤寒门中的病，所以不在伤寒门中论述，而一旦列为杂证，就不再使用伤寒方，所以温热病无一可活。
162、升发之药，有自下升上的，因为邪气下陷；有自里升表的，因为邪气不达于表。如果一升发就脱散的，通常不用升法。
163、有小便不通而用升麻的，认为像酒注一样，上窍开则下窍自通。现在有把这个方法用于大便秘结的了。
164、人因为虚而生病的，称为弱证。除此之外，以无病为虚，有病为实，所以赵以德说：邪在于气则气实，邪在于血则血实。
165、医生常说邪在何经，病家听到一个“邪”字就以为是鬼祟，于是弃医就巫，有时鬼祟果真依附它。
166、病初入阳明，还有营卫的区别，所以有桂枝、麻黄两法，过了这个阶段就不论营卫，而应当不用桂枝麻黄了。
167、葛根配合桂枝麻黄的，名叫葛根汤；葛根配合芩连的，名叫葛根黄连黄芩汤，而前人在阳明病用葛根芩连汤，或许也有只说葛根的，明白的人知道是指有芩连的葛根汤，糊涂的人仍然视作有桂麻的葛根汤。又以初传阳明，或许也有适宜用桂麻二汤的时候。于是对于阳明证，就不能提出卓越见解了。因此知道二汤中的葛根，也像青龙、白虎中的石膏，当用白虎石膏时，怎能用青龙之石膏呢！
168、孟元老有《本事诗》，杨元善有《本事曲》，许叔微因此写成《本事方》，我也想效法其体裁来记录事迹，但治疗验案太多，难以全部记载。
71. In treating wind injury causing sweating and yang deficiency, attention should be paid to water metabolism. In treating Wind-stroke (Zhongfeng, disease caused by external wind pathogen), attention should be paid to fire.
72. Cold, Heat, Warmth, and Coolness are four distinct natures. Warmth differs from Heat; Coolness differs from Cold. One cannot label a Warm herb as a Hot herb simply because it is warm, nor label a Cool herb as a Cold herb simply because it is cool.
73. *Qianjin Fang Yi* serves as the source study for *Shanghan Lun*.
74. The earliest commentary on *Shanghan Lun* is by Cheng Wuji. The earliest commentary on *Jingui Yaolue* is by Zhao Yide (Zhao Liangren).
75. Stagnation diseases are most common in the world. Da (unblocking), Fa (releasing), Duo (seizing/reducing), and Xie (draining) are all methods for treating stagnation.
76. Eye diseases with tearing upon exposure to wind are attributed to Fire. This follows the principle that Heart Heat causes sweating and Kidney Heat causes urinary abnormalities. Likely, Fire from Fenglin rises to the eyes, causing the skin and hair pores to contract and close, leading to stagnation of Yang Qi in the meridians and subsequent interior Heat. When Yang Qi converges upward, it exemplifies the independent flare-up of the Five Fires. How could it not result in steaming heat and flowing tears? Even photophobia and trichiasis are invariably caused by Fire.
77. *Shufu* (Crab Apple Woodlouse) is the insect referred to in the *Classic of Poetry* as "caterpillars in the room," an insect generated by water and dampness.
78. Water-Dampness diseases mostly appear in the Taiyin stage, as the Spleen governs water flow and dampness. Fire-Dryness diseases mostly appear in the Yangming stage, as Stomach Fire tends toward dryness.
79. Taiyin belongs to the Three Yin stages; thus, Three-Yin Malaria is Taiyin Malaria. Zhu Danxi believed that malaria occurring on Zi, Wu, Mao, You days is Shaoyin Malaria; on Yin, Shen, Si, Hai days is Jueyin Malaria; and on Chen, Xu, Chou, Wei days is Taiyin Malaria. This may not be correct.
80. Zhou Shenzhen said: When Yang Qi is sufficient, Yin Qi is entirely transformed into Blood; when Yang Qi is insufficient, Yin Qi is entirely transformed into Fire.
81. Spontaneous sweating and night sweats are both deficiency syndromes. Yang deficiency leads to spontaneous sweating; Yin deficiency leads to night sweats. Sweating due to Yang deficiency is necessarily cold; sweating due to Yin deficiency is necessarily hot. However, during Yangming Excess Heat, spontaneous and night sweats can also occur.
82. Xiao Ke (Wasting-Thirst) is a disease of body fluids. For Upper Xiao Ke, Tian Hua Fen (Trichosanthes Root) is a divine medicine; for Middle Xiao Ke, decoction of rotten wood is used, based on the meaning that rot can overcome scorching; for Lower Xiao Ke, silk-reeling soup is drunk instead of tea, combined with Ban Xia (Pinellia Tuber).
83. Amnesia (Shan Wang) mostly belongs to Blood Retention syndromes.
84. Numbness and Tingling must be distinguished by Qi and Blood. Qi deficiency causes Tingling (Ma); Blood deficiency causes Numbness (Mu).
85. Dian and Xian (Epilepsy types) must be distinguished by Water and Fire. Dian is a Yang disease, a disease of Fire; Xian is a Yin disease, a disease of Water. Phlegm accumulation is a Water disease. Xian is caused by Yin Water; Water is Phlegm, and excessive Phlegm involves Fire. It knots between the heart and chest. Due to slight exertion or lack of sleep, one may suddenly faint and fall, resembling Stroke. Sounds may be emitted, or the mouth may make sounds like six domestic animals. Upon waking, saliva foam is vomited. There are five types of Xian. Treatment focuses on resolving Phlegm and untying knots. If the pulse is deficient, it is treatable; if excess, it is fatal.
86. After seven days, the meridian cycle completes. If it is about to restart transmission, needle the Foot-Yangming meridian, but do not prematurely needle the Taiyin. Thus, when pathogens reach the Three Yin, there is no logic for them to transmit back to Taiyang; they merely transfer to Yangming.
87. Baihu Tang clears the internal steaming Heat of Yangming, not the external manifest Heat. Therefore, Gypsum (Shi Gao) is not used if there is only exterior Heat.
88. A Rapid Pulse has two meanings: either Excess Heat or extreme Deficiency. A Slow Pulse also has two meanings: Cold naturally causes slowness, but extreme Heat can also cause slowness. In the latter case, it is not truly slow, but rather deep and immobile.
89. Aversion to cold before sweating indicates Excess Pathogen and Exterior Excess. Aversion to cold after sweating indicates Retreat of Pathogen and Exterior Deficiency. After profuse sweating, major pathogens should have dispersed; aversion to cold should not persist. If aversion to cold worsens after sweating, is this not Deficiency?
90. Interior sinking of disease refers to pathogens sinking inward and failing to resolve from the exterior. Now, however, interior sinking is regarded as Deficiency.
91. When Zheng (Upright Qi) is weak and Xie (Pathogen) is strong, they contend, resulting in chills followed by sweating and resolution. When Zheng is not weak and Xie is not strong, they do not contend, so there are no chills; resolution occurs via sweating alone. When both Zheng and Xie are depleted, Yin and Yang harmonize spontaneously, so there are no chills or sweating, yet resolution occurs.
92. After taking Guizhi Tang, one must first feel vexation, then sweat out and resolve. After taking Chaihu Tang, one must feel steaming heat and tremors, then feverish sweating and resolution. This vexation and trembling are precursors to Zhan Han (Chill-Sweat). Resolution occurs after trembling and sweating; do not doubt this as worsening disease.
93. Yangming disease with sudden mania and continuous sweating leading to resolution is also Zhan Han (Chill-Sweat).
94. Dryness without prior sweating or purging indicates Yangming Dryness caused by Yang Excess; clearing Heat is urgent. Dryness after prior sweating or purging indicates Yangming Dryness caused by Blood depletion; moistening Dryness is primary. The sequence and urgency of Yin-nourishing herbs are determined by this.
95. Vomiting accompanied by fever and aversion to cold belongs to Taiyang. Vomiting with alternating chills and fever belongs to Shaoyang. Vomiting with fever but no aversion to cold belongs to Yangming. Thus, vomiting should be treated by distinguishing the Three Yang meridians. Vomiting without cold or heat symptoms should be treated from the Middle Jiao.
96. When disease initially transmits to Yangming, there is still a distinction between Ying and Wei. Beyond this point, Ying and Wei distinctions no longer apply.
97. Ancients called Yang Qi "Yang" and Yang Pathogens "Yang"; they called Yin Qi "Yin" and Yin Pathogens "Yin."
98. Head sweating indicates Yang stagnation at the exterior, not Yang Deficiency floating upward.
99. Shaoyin conditions using Mahuang present with fever and no sweating. *Shanghan Lun* does not explicitly state "no sweating" because Yin conditions inherently do not sweat; this needs no elaboration.
100. Diseases of the Six Meridians are distinguished by symptoms. One must first understand which meridian presents which symptoms while studying, so that clinically one knows which symptom belongs to which meridian, allowing patients to report accurately. Thus, one must study before practicing.
101. Yang pathogens tend to knot in the upper part; Yin pathogens tend to knot in the lower part. Thus, upper Jiao knots are mostly Heat, and lower Jiao knots are mostly Cold.
102. The circulation of Ying and Wei originates from the Pre-Heaven Qi in the Kidneys. Hence, Wei Qi and Ying Qi are both described as "Qi."
103. Wen Bing (Warm Disease) has no aversion to cold; Heat arises from within. Zhong Ye (Summerheat) involves sweating and aversion to cold because Summerheat enters from the exterior. Wen Bing pulse is Floating and Excess; Zhong Ye pulse is Floating and Deficient because Summerheat damages Qi. Wen Bing transmission is variable; Zhong Ye does not transmit; death occurs if food intake ceases. Wen Bing onset involves thirst; Zhong Ye onset involves intense thirst. This distinguishes Warmth from Summerheat.
104. Zhong Ye resembles Shang Han; Shang Han onset has no sweating or thirst; Zhong Ye onset has thirst and sweating. Zhong Re (Heatstroke) resembles Wen Bing; Wen Bing onset has thirst but no aversion to cold; Zhong Ye onset has aversion to cold and thirst.
105. For Fanzao (Vexation and Restlessness): Taiyang uses Qinglong Tang; Yangming uses Baihu Tang; Shaoyin uses Zhenwu Tang.
106. Zhang Zhongjing’s method preserves Body Fluids. Everyone knows this. The means to preserve fluids are the Six Methods: Sweating, Vomit-inducing, Purging, Harmonizing, Cooling, and Warming. Among these, Ji Xia Cun Yin (Urgent Purging to Preserve Yin) is critical. Indiscriminate use of cloying/nourishing herbs contradicts these six methods, rendering treatment ineffective.
107. Wen Bing originates in the Middle Jiao, may float to the Upper Jiao, or affect the Lower Jiao. Treating the Middle Jiao stabilizes the whole. If it appears only in the Upper or Lower Jiao, it is not Wen Bing.
108. He Jian stated that ancients called Hundred Diseases "Miscellaneous Diseases" and only Shang Han "Major Disease." He Jian discussed Warm Diseases, hence no "Major Disease." Discussing Warm Disease is discussing Shang Han's Warm Disease. Thus, those with interior Yin-Cold are only Miscellaneous Diseases and cannot become Sweat-diseases (Shang Han requiring diaphoresis).
109. Malaria involving other meridians exists, but none do not involve Shaoyang. It is not exclusively a Shaoyang disease.
110. Physicians must first have the mindset of prescribing based on observed disease, then discuss their insight and skill. Even if not highly skilled initially, they will become good physicians later.
111. The proverb "Ten doctors, ten methods" is incorrect. Since there is only one patient, there should be only one method.
112. Extreme Yin causes Yang collapse; this is not simple Yang Deficiency collapse. Extreme Yang causes Yin collapse; this is not simple Yin Deficiency collapse.
113. Ginger and Jujube are mild but possess the wonder of supporting Righteous Qi and expelling Pathogens.
114. For malaria alternating severity daily, I believe the light day continues the heavy day, and the heavy day continues the light day. Making them equal forces gradual improvement. This proved true.
115. Qibo said: "Meticulously master Yin and Yang; do not consult the masses." Why cannot Yin and Yang be consulted with others? The Yin and Yang in popular discourse differ from Qibo’s understanding. The same applies to Exterior/Interior, Cold/Heat, Deficiency/Excess.
116. *Neijing* states "If Heat has not ceased, Cold disease returns," and adds "If Cold has not ceased, Heat disease returns." The intent is not to describe only one side.
117. Bladder dysfunction causing Long (difficulty urinating) is described as frequent urination dozens of times a day. This resembles Li Ji (Dysentery) tenesmus. Both are due to Lower Jiao Fire Stagnation; thus, neither should be treated with astringents.
118. Some Deficient diseases cannot be attacked; tonification contains attacking intent. Good Yin tonification attacks Heat; Yang tonification attacks Cold. This does not apply to Excess syndromes. Mistaken tonification of Excess and mistaken attack of Deficiency yield similar errors and disasters.
119. Yunqi (Five Movements and Six Qi) theory was corrupted by Ma Yuansu’s disciples, who claimed specific birth years/days dictate specific treatments. This is Zhu Danxi’s view. Later, Cheng Dezhai’s *Shanghan Qianfa* focused on birth day stems/branches. With such people, Yunqi theory became unintelligible.
120. *History of Song* records Emperor Renzong ordering rhino horn medicines for epidemics in 1054 and 1060. This "epidemic" refers to widespread disease (*Shuowen*). Government intervention implies it was not just one person with Warm Disease.
121. A book stated: "I dislike using Hot herbs." Treating Cold with Heat and Heat with Cold are therapeutic principles. Using Cold or Hot herbs should not depend on physician preference.
122. "Bitter-Cold damages Stomach" applies to Deficient-Cold. For Excess Heat, Bitter-Cold is necessary to remove disease and protect the Stomach.
123. Song dynasty doctor Dou Cai called himself the Third Bian Que and slandered Zhang Zhongjing as only capable of treating minor illnesses. I consider him a true reader of Zhang’s works; using Zhang’s methods prevents severe illness.
124. Shi Gao (Gypsum) must not be calcined. Calcined gypsum becomes lime and becomes Hot in nature.
125. Only Shi Gao, Da Huang (Rhubarb), Fu Zi (Aconite), and Ren Shen (Ginseng) can revive the dying. With indications for these four, one dose restores life. Others are less effective.
126. There are seventy-two types of Wind, but no seventy-two treatments. Thirty-six types of Pain, but no thirty-six treatments. One formula treats all; why distinguish numbers? This merely indicates the variety of Wind and Pain diseases.
127. Gua Sha (Scraping) is a wonderful method. Zhang Jingyue wrote *Gua Sha Xin Tan*.
128. Liuwei Dihuang Wan treating all Shang Han diseases is Zhao Yangkui’s view in *Yi Guan*. Wang Ren’an placing it first in *Yifang* greatly misleads patients.
129. Severe thirst with vomiting is due to excessive water intake. Severe vomiting with thirst is due to fluid damage.
130. Diseases have Early, Middle, and Late transmission stages. Timing varies, but distinction is essential.
131. Spring/Summer warmth requires different medication than Winter cold. Yet, some use thick quilts and red wool window covers in warm weather—this is a major taboo.
132. Disease resolves via sweating; medicine induces this naturally, even in Winter Shang Han. Applying warming covers to induce sweating in Summer diseases is wrong.
133. Some diseases suit Cold-Cool herbs, but raw/cold food should be avoided. Pear juice, sugarcane juice, and watermelon juice are exceptions.
134. Gan (Sweet) includes Dan (Bland). *Book of Documents*: "Crops produce Sweetness." *Book of Rites*: "Sweetness accepts harmony." These refer to Blandness. Thus, Shi Gao’s Sweetness differs from Wheat and Rehmannia.
135. *Zhou Li*: "Autumn brings Malaria and Cold diseases." Jia Gongyan’s commentary says this is not Metal overcoming Fire.
136. Zhang, Liu, Li, and Zhu are the Four Masters of Jin/Yuan. Zhang refers to Jiegu (Zhang Yuansu), sometimes Zihé (Zhang Congzheng); Jiegu is correct. Li Shicai mistakenly identified Zhang as Zhang Zhongjing, a grave error.
137. Secular "Wind Injury" (Shang Feng) has no fever, only cough, clear nasal discharge, and nasal congestion. It is not *Shanghan Lun*’s Zhong Feng (Wind Strike) and does not transmit.
138. Cough treatment distinguishes new vs. old. New cough: disperse. Old cough: astringe. Mistaken astringency traps Wind-Cold; mistaken dispersion opens Lung lobes. Both cause medical harm. Distinguish by years, not months/days.
139. "Kou He Zhong" (Mouth feels neutral) in *Shanghan Lun* is crucial. Neutral mouth means no dryness/thirst; dry mouth means imbalance. Fuzi (Aconite) vs. Shi Gao (Gypsum) is distinguished by slight aversion to cold on the back; discern carefully.
140. Aversion to Wind does not always imply Aversion to Cold. Aversion to Cold always implies Aversion to Wind.
141. Yangming Meridian Heat: use Shi Gao and Zhi Mu. Yangming Fu Heat: use Xiao and Huang. Distinguish by presence of dry stool.
142. *Shanghan Lun*’s alternating chills/fever resembles Malaria but differs. Malaria patients act normal between episodes; this distinguishes them.
143. Visiting the sick is polite but burdensome. Do not let visitors talk much to patients; avoid bedside visits for severe cases.
144. Condition worsens after slight recovery. Post-illness caution must be tenfold greater. Appetite returning requires strict dietary control. Zhang Zhongjing advised reducing food intake for recovery.
145. Worsening vs. Recovery look similar. After nosebleed, sweating is contraindicated. Apply this logic elsewhere.
146. Zhang Zhongjing calls Heat moving from Exterior to Interior "Xi Xi Fa Re" (Fluttering Fever) and Heat moving from Interior to Exterior "Zheng Zheng Fa Re" (Steaming Fever). These terms distinguish Exterior vs. Interior Heat.
147. Once disease reaches Yangming, regardless of origin (Wind, Cold, Summerheat, Warmth), it transforms into Fire. Thus, Six Causes not entering Yangming show no Fire signs.
148. Song texts interpreting "Dun Fu" as thick mounds did so to avoid Emperor Guangzong’s name taboo (Zhao Dun), not to alter scripture.
149. Same Dampness: Cold-Damp uses Ginger/Aconite; Heat-Damp uses Coptis.
150. Severe initial aversion to cold is the mechanism for fever, driven by innate Yang Qi.
151. Deficiency has various types; Tonification has various methods.
152. Deficient-Cold is not equivalent to Cold sensation. Deficient-Heat is not equivalent to Fire.
153. Wind-Cold prioritizes Exterior release; Warmth prioritizes Interior clearing. Thus, Shang Han transforming into Warmth focuses on Interior clearing. "Exterior" here means Taiyang; "Interior" means Yangming, not general Zang-Fu relations.
154. Studying *Shanghan Lun* starts hard, becomes easy. Studying later schools starts easy, becomes hard.
155. Six Meridian diseases require separate and combined analysis. One must conceptualize the Six Meridian diseases internally to recognize their clinical manifestations.
156. "Qi-Breaking" herbs break Qi stagnation. "Blood-Breaking" herbs break Blood clots. Since Qi/Blood stagnation requires breaking, these herbs do not destroy healthy Qi/Blood.
157. Disease in Meridians: Sweat. Disease in Fu Organs: Purge. This is fixed. Claiming Fu organs need sweating or Zang organs need purging confuses Meridian/Fu distinctions. This leads to erroneous sweating in Interior Excess or purging in Zang Deficiency.
158. "Strong Righteous Qi repels Pathogens" applies to prevention. For existing disease, Pathogens have already invaded. Must expel Pathogens first to protect Righteous Qi. Persisting in tonification without expelling leads to increasing Deficiency.
159. An (Case Record) implies judgment. Fang (Prescription) implies Method. Judgment and Method are essential.
160. *Bencao Congxin* lists Ginseng for Shang Han and Plague. Why only these two? It also criticizes mediocre doctors for attacking Fever without assessing Deficiency/Excess. Such advice is confusing.
161. Zhang Jingyue and Shi Wan classified Warm Epidemics as Miscellaneous Diseases, discussing Warmth. They failed to recognize Warmth as part of Shang Han. Classifying it as Miscellaneous led to abandoning Shang Han formulas, resulting in high mortality.
162. Ascending herbs work by lifting Sunken Pathogens or bringing Interior Pathogens to the Exterior. If ascending causes Collapse, do not use ascending methods.
163. Sheng Ma (Cimicifuga) is used for urinary retention, opening Upper Orifices to open Lower Orifices. This method is now applied to constipation.
164. Disease due to Deficiency is Weak Syndrome. Otherwise, No Disease = Deficiency; Disease = Excess. Zhao Yide said: Pathogen in Qi makes Qi Excess; Pathogen in Blood makes Blood Excess.
165. Doctors say "Pathogen in which Meridian." Patients hear "Pathogen" and think "Evil Spirit," abandoning doctors for shamans. Sometimes spirits do attach.
166. Initial Yangming transmission retains Ying/Wei distinction, allowing Guizhi/Mahuang methods. Beyond this, Ying/Wei distinctions cease, and Guizhi/Mahuang are contraindicated.
167. Gegen Tang contains Guizhi/Mahuang. Gegen Huangqin Huanglian Tang contains Qin/Lian. Antiquity sometimes said "Gegen" for the latter. Experts knew it meant Qin/Lian Gegen Tang; novices confused it with Guizhi/Mahuang Gegen Tang. Early Yangming transmission might allow Guizhi/Mahuang. This confusion prevents clear Yangming diagnosis. Gegen in these two formulas is like Shi Gao in Qinglong vs. Baihu. When Baihu Shi Gao is indicated, Qinglong Shi Gao is wrong.
168. Meng Yuanlao wrote *Baoshi Shi*, Yang Yuanshan wrote *Baoshi Qu*, Xu Xueshi wrote *Baoshi Fang*. I wish to emulate this format, but numerous cases make complete recording difficult.