昔人谓仲景伤寒方分三大纲∶曰桂枝，曰麻黄，曰青龙是也。然此三方，皆隶太阳，何
得以
该全书之旨耶?窃尝反复《伤寒》一部，其方当分四派∶桂枝、麻黄、葛根、青龙、细辛为
一派，是发表之法也；理中、四逆、白通、真武为一派，是温里之法也；柴胡、泻心、白虎
、栀鼓为一派，是清气分无形虚热之法也；承气、陷胸、抵当、化瘀为一派，是攻血分有形
实邪之法也。其中参伍错综，发表之剂，有兼温中，有兼清气，有兼攻血；清里之剂，有兼
攻血，有兼发表，更有夹有温里者。变化无方，万法具备。故学人但熟读《伤寒》、《金匮
》方而深思之，有得于心，如自己出，自能动中规矩，肆应无穷矣。
阿片味苦性敛，苦属火而燥，走骨走血，敛属金而急，行肺行肤，清中含浊，能束人之
气，缩
人之血。气初得束则势激而鼓动有力，血初得缩则脉松而周运无滞，筋节亦借其束力、缩力
，顿觉坚强，故为之神清气爽而体健也。其能止痛，亦以其能束气而缩血故也。其性阴险，
中有所伏。其毒力能变化人之血性，使血脉骨髓脏腑之中，化生一种怪气，其形如虫，能使
人之性情俱变。盖性情随气血而变者也，虫即血中之灵气也，气血久束久缩，反被困而乏生
机，故日久则气短而音粗，血变而色坏，其常苦燥结者，以血气之势力，为烟力所束缩不得
宣发，而内积也。脱瘾则气驰而汗出，血散而身寒，筋骨亦为之缓纵而不收，甚至喘咳不止
者，以气血惯受束缩，一经松懈，遂涣散颓唐，无以温里而卫表也。治之必用苦燥敛急之品
，合行血固气之品，并能搜入骨脉深隐之处，抉其伏气，使其伏气遂渐外泄，正气日渐内充
，吐故纳新，渐复常度，乃真断瘾也。常须谨慎，稍有忽略，即易生病，而瘾象复见矣。若
气血本虚，瘾又深久，更难断戒，是终身之苦也。
古人认为张仲景治疗伤寒的方剂分为三大类：即桂枝汤、麻黄汤和青龙汤。然而这三方都归属于太阳病（外感风寒初期，邪在肌表），怎么能概括《伤寒论》全书的宗旨呢？我曾反复研读《伤寒论》，认为其中的方剂应当分为四派：以桂枝汤、麻黄汤、葛根汤、小青龙汤、细辛等为代表的一派，属于发表（发散表邪）的方法；以理中汤、四逆汤、白通汤、真武汤为代表的一派，属于温里（温暖脏腑阳气）的方法；以柴胡汤、泻心汤、白虎汤、栀子豉汤为代表的一派，属于清解气分无形虚热的方法；以承气汤、陷胸汤、抵当汤、化瘀汤为代表的一派，属于攻逐血分有形实邪的方法。其中各种方剂错综复杂，发表的药剂，有的兼有温中的作用，有的兼有清气的作用，有的兼有攻血的作用；清里的药剂，有的兼有攻血的作用，有的兼有发表的作用，更有夹杂温里作用的。变化无穷，万法具备。所以学习的人只要熟读《伤寒论》和《金匮要略》中的方剂并深入思考，心中有所领悟，如同自己原创一般，自然能符合法度，应对无穷的变化。
阿片味苦性收敛，苦味属火而燥烈，走窜骨骼和血液；收敛属性属金而急迫，运行于肺脏和皮肤。其性质清中含浊，能够束缚人的气机，收缩人的血脉。气初被束缚时，势头激荡且鼓动有力；血初被收缩时，脉道松弛且周身运行无滞涩，筋骨关节也借助其束缚和收缩的力量，顿时觉得坚强有力，因此使人感到神清气爽、身体健壮。它之所以能止痛，也是因为它能束气缩血的缘故。它的性质阴险，毒力潜伏体内。其毒性力量能改变人的血性，使血脉、骨髓、脏腑之中化生一种怪异的邪气，形状像虫子，能使人的性情全部改变。因为性情是随着气血的变化而变化的，这种“虫”即是血中的灵气。气血长期被束缚和收缩，反而被困住而缺乏生机，所以日久之后会出现气短而声音粗重，血液变质而面色败坏。那些常常苦于大便燥结的人，是因为气血的势力被烟瘾之力束缚收缩，不能宣发，而在体内积聚所致。一旦脱瘾，则气机弛缓而出汗，血液散乱而身体寒冷，筋骨也随之松弛纵缓而不能收摄，甚至出现喘咳不止的情况，这是因为气血习惯受束缚收缩，一经松懈，就涣散颓唐，无法温暖内脏而护卫体表。治疗时必须使用苦燥敛急的药物，配合行血固气的药物，并且能够搜剔进入骨脉深隐之处，抉出潜伏的邪气，使其伏邪逐渐向外宣泄，正气日渐向内充实，吐故纳新，逐渐恢复常态，这才是真正断除烟瘾的方法。必须经常谨慎，稍有疏忽，就容易生病，而且烟瘾症状又会重现。如果气血本来虚弱，烟瘾又深久难戒，就更难断绝，这是终身的痛苦。
Ancient scholars stated that Zhang Zhongjing's formulas for treating cold damage (Shanghan) are divided into three main categories: namely, Guizhi Tang (Cinnamon Twig Decoction), Mahuang Tang (Ephedra Decoction), and Qinglong Tang (Azure Dragon Decoction). However, these three formulas all belong to Taiyang disease (a syndrome caused by pathogenic factors invading the Taiyang channel, typically manifesting with aversion to cold and fever), so how can they encompass the purport of the entire book? I have repeatedly studied the *Treatise on Cold Damage* (*Shanghan Lun*) and believe that its formulas should be divided into four schools: The first school, represented by Guizhi Tang, Mahuang Tang, Gegen Tang (Kudzu Root Decoction), Xiao Qinglong Tang (Lesser Azure Dragon Decoction), and Xixin (Asarum), employs the method of releasing the exterior (dispersing exterior pathogens); the second school, represented by Lizhong Tang (Regulate the Middle Decoction), Sini Tang (Frigid Extremities Decoction), Baitong Tang (White Through Decoction), and Zhenwu Tang (True Warrior Decoction), employs the method of warming the interior (warming the yang qi of the zang-fu organs); the third school, represented by Chaihu Tang (Bupleurum Decoction), Xiexin Tang (Drain the Epigastrium Decoction), Baihu Tang (White Tiger Decoction), and Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction), employs the method of clearing formless deficient heat from the Qi level; the fourth school, represented by Chengqi Tang (Purge the Bowels Decoction), Xianxiong Tang (Sunken Chest Decoction), Didang Tang (Aiming to Reside Decoction), and Huayu Tang (Invigorating Blood Decoction), employs the method of attacking tangible excess pathogens in the Blood level. Among them, the formulas are interwoven and complex: formulas for releasing the exterior may additionally warm the middle, clear the Qi, or attack the Blood; formulas for clearing the interior may additionally attack the Blood, release the exterior, or even combine with warming the interior. Their variations are boundless, containing myriad methods. Therefore, students who diligently study the formulas in the *Treatise on Cold Damage* (*Shanghan Lun*) and the *Essential Prescriptions of the Golden Cabinet* (*Jingui Yaolue*), and reflect deeply upon them, will gain insights as if originating from themselves. They will naturally act within proper principles and respond infinitely to changes.
Opium is bitter in taste and astringent in nature. Bitterness belongs to Fire and is drying, penetrating the bones and blood; astringency belongs to Metal and is urgent, circulating in the Lungs and skin. It contains turbidity within clarity and can bind the Qi of the body and constrict the Blood vessels. When Qi is initially bound, its momentum becomes vigorous and pulsating with strength; when Blood is initially constricted, the pulses become relaxed and circulation throughout the body proceeds without stagnation. The tendons and joints also borrow its binding and constricting force, suddenly feeling strong and firm. Thus, one feels refreshed and physically robust. Its ability to relieve pain is also due to its capacity to bind Qi and constrict Blood. Its nature is insidious, with toxicity lying dormant within. Its toxic power can alter the nature of the Blood, causing a strange evil Qi to arise within the blood vessels, bone marrow, and zang-fu organs. This evil Qi takes the shape of insects and causes complete changes in a person's temperament. Since temperament changes along with Qi and Blood, this "insect" is essentially the spiritual energy within the Blood. Long-term binding and constriction of Qi and Blood trap them, depriving them of vitality. Consequently, over time, shortness of breath and coarse voice occur, the Blood deteriorates, and the complexion sours. Those who often suffer from dry constipation do so because the power of Qi and Blood is bound and constricted by the force of smoking, preventing dissemination and leading to internal accumulation. Upon withdrawal, Qi relaxes and sweating occurs, Blood scatters and the body becomes cold, and the sinews and bones become lax and unable to contract, sometimes even resulting in incessant wheezing and coughing. This is because Qi and Blood, accustomed to being bound and constricted, become scattered and decadent upon relaxation, failing to warm the interior and protect the exterior. Treatment must employ bitter, drying, and astringent substances combined with agents that promote Blood circulation and consolidate Qi, capable of searching into the deep recesses of bones and vessels. These agents must extract the latent evil Qi, allowing it to gradually dissipate outward, while righteous Qi gradually fills the interior. Through eliminating the old and absorbing the new, normalcy is gradually restored, which constitutes true cessation of addiction. Caution is always required; slight negligence easily leads to illness and the recurrence of addiction symptoms. If Qi and Blood are originally deficient and the addiction is deep-seated and long-standing, cessation becomes even more difficult, representing a lifelong suffering.