治伤寒胸中有热,胃中有邪,腹中痛,欲呕吐者。湿家下之,丹田有热,胸中有寒
上如胎亦主之。
黄连 干姜 炙草 桂枝(各三两) 人参(二两) 半夏(半升) 枣(十二枚) 水
一斗,煮取
黄连汤内用干姜,半夏人参甘草藏,更入桂枝兼大枣,寒热平调上下匡。(证因上下相
格,
因胃
胃气
其入
降和
胎者
则
黄
上寒下热,皆可治之也。)表里之邪柴芩使,上下之邪连桂当。(表里之邪则用柴胡、黄芩,
上下之邪则用桂枝、黄连,表里之邪则用生姜辛以散之,上下之邪则用干姜辣以开之,仲景
大法灼然矣。)又与泻心汤法似,(诸泻心法,皆治心胃之间寒热不调,全属里证;此方以黄
芩易桂枝,去泻心之名,而曰黄连汤,乃表邪尚有一分未尽,胃中邪气尚当外达,故加桂枝
一味,以和表里,则意无不到矣。)后人比类好推详。(“比类”二字,最为医家之要旨,如
泻心汤、黄连汤皆柴胡之变法,而一味转旋,便治证各异,故不知比类,则不能尽方之变,
又乌能尽病情之变哉!)
(喻嘉言《医门法律》) 治关格。
黄连(姜汁炒) 干姜(炮) 人参(人乳拌蒸) 半夏(姜制各一钱半) 桂枝(一
钱) 大枣(二
如关则不得小便
氏八味丸三钱,
进退黄连(汤)喻氏拟,下关上格均堪治。姜连参夏钱五分,桂枝一钱枣二枚。(此即
仲景黄
通,其
自为敷
吐逆,
枝但能
拌干姜
加肉桂
(如关
若夫
以火
《炙甘
胃关,
关,以
从中渐
斯治关
阴阳
庶
也
样
无其方也。惟宋云岐子,有治关格九方,用脑、麝者,十居六七,不达成方之理,漫图弋获
,不足为法。喻氏必不得已拟此二方,为治关格之榜样。至于病变无方,生心化裁,初非以
是印定后人眼目也,须善会之。)
治疗伤寒病,胸中有热邪,胃中有寒邪,导致腹中疼痛,想要呕吐的症状。对于湿病患者误用攻下法后,出现丹田(脐下部位)有热、胸中有寒,感觉胸口像有胎物阻隔一样的症状,也适用此方。
黄连汤的组成药物包括:黄连、干姜、炙甘草、桂枝(各三两),人参(二两),半夏(半升),大枣(十二枚)。用水一斗,煎煮至规定量。
黄连汤内用干姜,半夏人参甘草藏,更入桂枝兼大枣,寒热平调上下匡。(本证因上下气机相互格拒,胃气升降失常,故用此方调和。)上寒下热,皆可治之也。表里之邪柴芩使,上下之邪连桂当。(若是表里同病之邪,则应用柴胡、黄芩;若是上下寒热错杂之邪,则应用桂枝、黄连。针对表里之邪,可用生姜辛散以解表;针对上下之邪,可用干姜辛辣以开结。张仲景的大法清晰明确。)又与泻心汤法似,(各种泻心汤的方法,都是治疗心胃之间寒热不调,完全属于里证;此方将黄芩换成桂枝,去掉“泻心”之名而称为“黄连汤”,是因为表邪尚有一分未尽,胃中的邪气尚需向外透达,所以加入桂枝一味药,以调和表里,这样用意就没有不周全的了。)后人比类好推详。(“比类”这两个字,是医家最为重要的宗旨。如泻心汤、黄连汤都是小柴胡汤的变法,仅仅一味药的转换,治疗的证候就各不相同。所以如果不了解比类推理,就不能穷尽方剂的变化,又怎么能穷尽病情的变化呢!)
黄连(用姜汁炒)、干姜(炮制)、人参(用人乳拌蒸)、半夏(姜制,各一钱半)、桂枝(一钱)、大枣(二枚)。如果小便不通利(关),可加八味丸三钱;如果呕吐逆反(格),可加肉桂。
进退黄连汤是喻氏所拟定,无论是下关上格还是其他关格症状均可治疗。方中姜、连、参、夏各五分,桂枝一钱,大枣二枚。(这就是张仲景的黄连汤加减法。若小便不通为“关”,若呕吐逆反为“格”。阴阳之气隔绝,不能互相交通,各自为政。如果用火疗等方法强行治疗,只会加重病情。至于宋云岐子,有治疗关格的九方,其中六七成使用了脑、麝等香窜之品,不符合大方之理,随意追求疗效,不值得效法。喻氏在不得已的情况下拟定这两方,作为治疗关格的榜样。至于病变没有固定的方剂,医生应心生化裁,最初并不是要用这些来固定后人的眼界,必须善于领会其中的精神。)
Treatment for Taiyang disease (Taiyang Disease) where there is heat in the chest and cold pathogenic factors in the stomach, resulting in abdominal pain and a desire to vomit. For patients with dampness (Dampness) who were incorrectly treated with purgatives, leading to heat in the Dantian (lower abdomen) and cold in the chest, accompanied by a sensation of obstruction in the chest as if a fetus were present, this formula is also indicated.
The composition of Huanglian Tang (Coptis Decoction) includes: Huanglian (Rhizoma Coptidis), Ganjiang (Radix Zingiberis Recens Preparata), Zhigancao (Radix Glycyrrhizae Preparata), Guizhi (Ramulus Cinnamomi) (each 3 liang); Renshen (Radix Ginseng) (2 liang); Banxia (Rhizoma Pinelliae Preparata) (0.5 sheng); Dazao (Fructus Jujubae) (12 pieces). Boil with 1 dou of water until reduced to the specified amount.
Huanglian Tang uses Ganjiang, while Banxia, Renshen, and Gancao are contained within; further adding Guizhi and Dazao helps to harmonize cold and heat and regulate the upper and lower [Jiaos]. (This pattern arises from the mutual rejection of Qi between the upper and lower parts, causing dysfunction of Stomach Qi's ascending and descending mechanisms.) Both upper cold and lower heat can be treated by it. For exterior-interior pathogens, Chaihu and Huangqin are used; for upper-lower pathogens, Guizhi and Huanglian are appropriate. (For exterior-interior pathogens, Chai Hu (Herba Bupleuri) and Huang Qin (Radix Scutellariae) should be used; for upper-lower cold-heat complex pathogens, Gui Zhi (Ramulus Cinnamomi) and Huang Lian (Rhizoma Coptidis) should be used. For exterior-interior pathogens, Sheng Jiang (Rhizoma Zingiberis Recens) can be used for its pungent dispersing action to release the exterior; for upper-lower pathogens, Gan Jiang (Radix Zingiberis Recens Preparata) can be used for its acrid opening action. The great principles of Zhang Zhongjing are clear and evident.) This method is similar to that of Xiexin Tang (Gastrodia and Uncaria Decoction / Heart-Draining Decoctions). (All methods involving Xiexin Tang treat disharmony of cold and heat between the Heart and Stomach, belonging entirely to interior patterns; this formula replaces Huangqin with Guizhi, removes the name "Xiexin," and calls it "Huanglian Tang" because there remains a fraction of exterior pathogen, and the pathogenic factor in the Stomach still needs to reach outward. Therefore, one herb, Guizhi, is added to harmonize the exterior and interior, ensuring no aspect of the intent is overlooked.) Later generations find it easy to deduce through analogy ("Bi Lei"). (The term "analogy" is the most crucial principle for physicians. For instance, Xiexin Tang and Huanglian Tang are both modifications of Xiaochaihu Tang (Minor Bupleurum Decoction); a change of just one herb leads to different indications. Thus, without understanding analogy, one cannot exhaust the variations of formulas, nor how can one exhaust the variations of disease conditions!)
(Yu Jiayan, *Yi Men Fa Lv* [Legal Laws of Medicine]) Treatment of Guan Ge (Obstruction and Rejection).
Huanglian (stir-fried with Ginger Juice), Ganjiang (roasted), Renshen (steamed with Human Milk), Banxia (processed with Ginger) (each 1.5 qian); Guizhi (1 qian); Dazao (2 pieces). If there is inability to urinate (Guan - Obstruction), add Sanwei Wan (Eight-Ingredient Pill) 3 qian; if there is vomiting and reflux (Ge - Rejection), add Rougui (Cortex Cinnamomi).
Jintui Huanglian Tang (Advance-Retreat Coptis Decoction) was proposed by Master Yu; it is suitable for treating both lower obstruction and upper rejection. The dosage is: Jiang (Ginger), Lian (Coptis), Shen (Ginseng), Xia (Pinellia) each 0.5 qian; Guizhi 1 qian; Dazao 2 pieces. (This is the modification of Zhang Zhongjing's Huanglian Tang. Inability to urinate is called "Guan" [Obstruction]; vomiting and reflux is called "Ge" [Rejection]. Yin and Yang Qi are isolated and cannot communicate, acting independently. If fire therapy or other methods are forced, it will only worsen the condition. Regarding Song Yunqi Zi, he had nine formulas for treating Guan Ge, six or seven of which utilized Nao (Borneol) and She (Musk), which does not conform to the principles of major formulas, seeking arbitrary success, and is not worthy of being a model. Master Yu, out of necessity, proposed these two formulas as examples for treating Guan Ge. However, diseases change and do not have fixed formulas; physicians must adapt creatively. Initially, this was not intended to fix the perspectives of later generations; one must grasp the spirit well.)