和解者，合汗、下之法，而缓用之者也。伤寒以小柴胡为和解之方，后人不求和解之义
囵读过，随口称道，昧者更以果子药当之。窃思凡用和解之法者，必其邪气之极杂者也。寒
者、热者、燥者、湿者，结于一处而不得通，则宜开其结而解之；升者、降者、敛者、散者
，积于一偏而不相洽，则宜平其积而和之。故方中往往寒热并用，燥湿并用，升降敛散并用
，非杂乱而无法也，正法之至妙也。揆其大旨，总是缓撑微降之法居多，缓撑则结者解，微
降则偏者和矣。且撑正以活其降之机，降正以助其撑之力。何者?杂合之邪之交纽而不已也
，其气必郁而多逆，故开郁降逆，即是和解，无汗、下之用，而隐寓汗下之旨矣。若但清降
之，则清降而已耳，非和解也；但疏散之，则疏散而已耳，非和解也。和解之方，多是偶方
、复方，即或间有奇方，亦方之大者也。何者?以其有相反而相用者也；相反者，寒与热也
，燥与湿也，升与降也，敛与散也。
《金匮》论血痹曰∶尊荣人，骨弱，肌丰盛，重因疲劳，汗出而卧，不时动摇，如被微
遂得之。此即《内经》所谓厥逆、颠疾、仆击、偏枯，肥贵人则膏粱之疾也。盖尊荣肥盛，
是素木气虚血滞之质矣。疲劳汗出，则气伤津耗，气不足以运血，津不足以载血矣。而又继
以坐卧不动，加被微风，血行遂不得反其故道，而为之凝涩矣。凡气怯津虚之人，忽遇劳倦
，即气血沸腾，旋复静息，即气血澄凝，忽驶忽停，失其常度，即不得反其故道，而瘀痹作
矣。尊荣丰盛，不过为气虚血滞立影，其实农工力食之人，年岁稍高，即多此证。为其汗出
衣薄，风寒屡袭而不已也。疟疾日久，多成疟母者，即血之所积而痹也。大寒大热，二气迭
乘，寒至即周身血液为之结涩，热至即周身血液为之奔驶。脉络之中必有推荡不尽之渣滓，
前
血未净，续来之血，行至此处，必有所挂，积之日久，而 块成矣。此即血痹之机括也。但
血痹之证，散在周身脉络之中，而疟母则结聚于内膜之一处。要其痹，皆在经脉络膜，而不
在肠胃，故治之总宜红花、 虫，曲折搜剔，不宜大黄、芒硝之直下而迅扫也。吾每于力食
之人，患偏废、注痛者，率以补气破血施之，疟母则兼化冷痰，其奏效皆甚捷。此即从仲景
鳖甲、 虫、抵当化瘀诸方中来。
和解法，是综合了发汗法和攻下法，并采用缓和方式使用的方法。伤寒病中，以小柴胡汤作为和解的代表方剂，但后世之人不求解“和解”的真正含义，囫囵吞枣地阅读，随口称道，无知者甚至将其当作普通的果子类药物来对待。我私下思考，凡是使用和解之法的情况，必定是因为邪气极其混杂。寒邪、热邪、燥邪、湿邪，结聚在一处而不得通畅，就应当开通其郁结从而解除它；升散之气、沉降之气、收敛之气、发散之气，积聚在一侧而不能协调，就应当平抑其积滞从而调和它。因此，和解方的药物组成中往往寒药与热药并用，燥药与湿药并用，升提药与沉降药并用，收敛药与发散药并用，这并非杂乱无章而没有法度，这正是治法的精妙之处。推究其大意，总是以缓升微降的方法居多，缓升则郁结得以解散，微降则偏颇之气得以调和。而且，升提正是为了激活沉降的机制，沉降正是为了助长升提的力量。为什么呢？因为混杂之邪相互纠结而不停止，其气机必然郁滞且多逆乱，所以开通郁滞、降逆气，就是和解，虽然没有直接使用发汗或攻下的手段，却隐含了发汗和攻下的旨意。如果仅仅使用清降的方法，那就只是清降罢了，不是和解；如果仅仅使用疏散的方法，那就只是疏散罢了，不是和解。和解的方剂，大多是偶方（药味数为双数的方剂）和复方（由两个以上基础方组合而成的方剂），即使偶尔有奇方（药味数为单数的方剂），也是规模较大的方剂。为什么呢？因为其中包含相反相成的药物；所谓相反，是指寒与热、燥与湿、升与降、敛与散。
《金匮要略》论述血痹时说：那些生活优裕的人，骨骼柔弱，肌肉丰盛，又加上疲劳出汗后睡觉，身体不时动摇，如同被微风侵袭，从而得此病。这就是《内经》所说的厥逆、颠疾、仆击、偏枯，肥胖尊贵之人所患的膏粱之疾。大概优裕肥盛之人，本是肝木之气虚弱、血液运行滞涩的体质。疲劳出汗，导致气受伤、津液耗损，气不足以推动血液运行，津液不足以承载血液。接着又久坐卧不动，加之受微风侵袭，血液运行便不能恢复原来的轨道，从而变得凝滞涩痛。凡是气怯弱、津液虚少的人，忽然遇到劳倦，气血就会沸腾，随即静息下来，气血就会澄澈凝固，忽快忽慢，失去常态，就不能恢复原来的轨道，从而产生瘀痹。优裕丰盛，不过是为气虚血滞树立一个影子，其实从事体力劳动、饮食粗糙的人，年纪稍大，也多患有这种证候。因为他们出汗后衣服单薄，风寒屡次侵袭而不止。疟疾日久，多形成疟母的，就是血液积聚而成痹阻。大寒与大热，两种气交替乘袭，寒气到来时周身血液为之凝结涩滞，热气到来时周身血液为之奔涌急行。脉络之中必然有推荡不尽的渣滓，前面的血未排净，后续来的血，流到此处，必然有所挂碍，积累日久，就形成了痞块。这就是血痹的关键所在。但是，血痹之证，散布在全身的脉络之中，而疟母则结聚在内膜的一处。它们的痹阻，都在经络脉络膜，而不在肠胃，所以治疗总宜用红花、䗪虫，曲折搜剔，不宜用大黄、芒硝那样直接泻下迅速清扫。我每当遇到从事体力劳动的人，患有半身不遂、注痛（疼痛如水流注般游走）的，通常采用补气破血的方法施治，治疗疟母则兼化冷痰，奏效都非常快捷。这都是从张仲景的鳖甲煎丸、䗪虫丸、抵当汤等化瘀诸方中借鉴而来的。
Hejie (Harmonizing) method is a technique that combines the principles of Hanfa (Sweating Method) and Xiafa (Purgative Method), but applies them in a mild manner. In the treatment of Shanghan (Cold Damage), Xiao Chai Hu Tang (Minor Bupleurum Decoction) is used as the representative formula for Hejie. However, later generations, without seeking the true meaning of "Hejie," read it superficially and praised it casually; ignorant practitioners even treated it as mere fruit-based medicine. I have pondered that whenever the Hejie method is employed, it is necessarily because the pathogenic factors are extremely mixed. When Cold, Heat, Dryness, and Dampness pathogens cluster in one area and fail to circulate freely, one should open the stagnation to resolve it; when ascending, descending, contracting, and dispersing Qi accumulate on one side and fail to coordinate, one should level the accumulation to harmonize it. Therefore, formulas for Hejie often combine Cold and Heat herbs, Dryness and Dampness herbs, Ascending and Descending herbs, and Contracting and Dispersing herbs. This is not chaotic or lawless; rather, it represents the subtlety of the therapeutic method. Examining its general principle, it mostly relies on mild ascending and slight descending techniques. Mild ascending resolves stagnation, while slight descending harmonizes deviation. Moreover, ascending activates the mechanism of descending, and descending aids the power of ascending. Why? Because mixed pathogens entangle each other incessantly, causing Qi to stagnate and rebel. Thus, opening stagnation and directing rebellious Qi downward constitutes Hejie. Although it does not explicitly use sweating or purging methods, it implicitly embodies their essence. If one only uses clearing and descending methods, it is merely clearing and descending, not Hejie; if one only uses dispersing and venting methods, it is merely dispersing and venting, not Hejie. Formulas for Hejie are mostly Ou Fang (Even-formulas with an even number of ingredients) and Fu Fang (Compound formulas composed of two or more basic formulas). Even if there are occasional Qi Fang (Odd-formulas with an odd number of ingredients), they are generally large-scale prescriptions. Why? Because they contain herbs that are opposite yet mutually functional. "Opposite" refers to Cold and Heat, Dryness and Dampness, Ascending and Descending, and Contracting and Dispersing.
The *Jin Gui Yao Lue* discusses Xue Bi (Blood Bi) stating: Individuals of leisure and privilege have weak bones and abundant flesh. If they become fatigued, sweat, and then lie down, moving occasionally as if exposed to a slight breeze, they contract this disease. This corresponds to what the *Nei Jing* (Inner Canon) calls Jue Ni (Rebellious Qi), Dian Ji (Manic Disorder), Pu Ji (Fainting/Collapse), and Pian Ku (Hemiplegia/Atrophy), which are diseases of rich and obese individuals resulting from excessive consumption of rich food and wine. Generally, those who are privileged and obese possess a constitution characterized by deficient Liver Wood Qi and stagnant Blood. Fatigue and sweating injure Qi and consume Jin Ye (Body Fluids); thus, Qi is insufficient to move Blood, and Jin Ye is insufficient to carry Blood. Subsequently, sitting or lying still without movement, combined with exposure to slight wind, causes Blood circulation to deviate from its normal pathway, becoming coagulated and astringent. For individuals with deficient Qi and scanty Jin Ye, sudden fatigue causes Qi and Blood to boil, while subsequent rest causes them to settle and congeal. Fluctuating between rapid flow and stasis, losing their normal rhythm, they fail to return to their original pathways, leading to stasis and Bi obstruction. The description of "privileged abundance" serves merely as a shadow for Qi deficiency and Blood stagnation. In reality, laborers and manual workers, especially as they age, frequently suffer from this syndrome due to sweating with thin clothing and repeated attacks by Wind-Cold pathogens. Malaria persisting for a long time often develops into Nu Mu (Malarial Mass), which is essentially Blood accumulation causing Bi obstruction. Alternating severe Cold and Heat cause these two pathological factors to attack sequentially. When Cold arrives, whole-body Blood becomes knotted and astringent; when Heat arrives, whole-body Blood rushes rapidly. Within the meridians, there must be dregs left behind after pushing and washing. Before the previous Blood is cleared, the incoming Blood encounters obstacles here. Accumulating over time, nodules form. This is the crux of Xue Bi. However, while Xue Bi lesions are scattered throughout the body's meridians, Nu Mu clusters in a specific location within the inner membranes. In both cases, the obstruction lies in the meridians and membranes, not in the stomach and intestines. Therefore, treatment should generally employ Hong Hua (Carthamus Flower) and E Chong (Ground Beetle) to search out and eliminate obstructions through circuitous means, rather than using Da Huang (Rhubarb Root) and Mang Xiao (Mirabilite) for direct and rapid purgation. Whenever I treat laborers suffering from pian fei (hemiplegia/paralysis) or zhu tong (migratory pain), I typically apply tonifying Qi and breaking Blood stasis methods. For treating Nu Mu, I additionally transform cold Phlegm, achieving swift results. These approaches are derived from Zhang Zhongjing’s blood-activating formulas such as Bie Jia Jian Wan (Turtle Shell Decoction for Eliminating Masses), E Chong Wan (Ground Beetle Pill), and Di Dang Tang (Resisting Water Decoction).