旋复花汤。是又从大半夏汤之多用半夏。及半夏泻心汤得出也。人镜经专主内经三阳结
谓之隔一语。以三一承气汤节次下之。令陈物去则新物纳。亦即本论大黄甘草汤之表里
也。尚于古法不相刺谬。故先君于时方妙用实在易二书中。亦姑存其说。但不如金匮之
确切耳。至于肠 。先君又于金匮外。补出伏邪奇恒。更无遗义。时贤张心在云、痢疾。
伏邪也。夏日受非时之小寒。或贪凉而多食瓜果。胃性恶寒。初不觉其病。久则郁而
为热。从小肠以传大肠。大
肠喜热。又不觉其为病。至于秋后。或因燥气。或感凉气。或因饮食失节。引动伏邪。
以致暴泻。旋而里急后重。脓血赤白。小腹疼痛。甚则为噤口不食之危证。当知寒气在
胃。热气在肠。寒热久伏而忽发之病。用芍药汤荡涤大肠之伏热。令邪气一行。正气自
能上顾脾胃。如若未效。即用理中汤以治胃中之伏寒。加大黄以泄大肠之伏热。一方而
两扼其要。但予闻之前辈云。痢疾慎用参术。亦是有本之言。务在临证以变通也。张隐
云、内经之论疾病者。不及二十余篇。论奇恒之章有八。有因于奇恒之下利者。乃三
阳并至。三阴莫当。积并则为惊。病起疾风。至如 砺。九窍皆塞。阳气旁溢。干嗌喉塞。
并于阴。则上下无常。薄为肠 。其脉缓小迟涩。血温身热死。热见七日死。盖因阳
气偏剧。阴气受伤。是以脉小沉涩。急宜大承气汤。泻阳养阴。缓则不救。医者不知
奇恒之因。见脉气和缓。而用平易之剂。又何异于毒药乎。（叶大观病此。误补而死。）
旋复花汤的组方思路，又是从大半夏汤中大量使用半夏，以及半夏泻心汤中推导出来的。《人镜经》专门依据《内经》中“三阳结谓之隔”这句话，采用三一承气汤分阶段攻下，使陈旧的积滞去除后新的饮食才能纳入，这也符合本论中大黄甘草汤所体现的表里同治原则。这与古代医法并不矛盾，所以我的父亲在《时方妙用》和《易二书》中保留了这些说法，认为虽然不如《金匮要略》那样确切，但也姑且存录其说。至于肠澼（痢疾），我的父亲又在《金匮要略》之外，补充了关于伏邪与奇恒之病的论述，没有遗漏任何义理。当时的贤者张心在说：痢疾属于伏邪。夏天感受了非时令的小寒，或者因为贪凉而多吃瓜果，胃性恶寒，起初不觉得生病，时间久了郁结化为热邪，从小肠传到大肠。大肠喜热，也不觉得是病。到了秋天以后，或者因为燥气，或者感受凉气，或者因为饮食不节制，引动了潜伏的邪气，导致突然腹泻，随即出现里急后重、脓血赤白、小腹疼痛等症状，严重的甚至发展为噤口不食的危险证候。应当知道寒气在胃，热气在肠。这是寒热久伏而后突然发作的疾病，应用芍药汤荡涤大肠中的伏热，让邪气一旦排出，正气自然能向上顾护脾胃。如果服药无效，就立即用理中汤来治疗胃中的伏寒，加大黄以泄除大肠中的伏热。一方之中同时扼住两个关键要点。但我听说前辈说过，治疗痢疾要慎用人参、白术，这也是有根据的说法，务必在临证时灵活变通。张隐庵说：《内经》论述疾病的篇章不到二十篇，其中论述奇恒之病的章节有八篇。其中有因于奇恒之下利的，是三阳之气并至，三阴之气抵挡不住，积并则产生惊悸，病起如疾风，快如磨刀石摩擦之声，九窍闭塞，阳气旁溢，咽喉干燥堵塞。若并入阴分，则上下无常，迫注肠道成为肠澼。其脉象缓小迟涩，若血色温而身热则死，热象持续七天亦死。这是因为阳气偏盛剧烈，阴气受伤，所以脉象小沉涩，急需大承气汤泻阳以养阴，拖延则无法救治。医生如果不了解奇恒之病的成因，见到脉气和缓，就使用平淡普通的药剂，这又与毒药有什么区别呢？（叶大观患此病，因误用补药而死。）
The formulation logic of Xuanfu Hua Tang (Inula Flower Decoction) is derived from the heavy use of Banxia (Pinelliae Rhizoma) in Banxia Banliu Tang (Banxia Half-Sheng Decoction) and from Banxia Xiexin Tang (Pinellia Decoction to Drain the Epigastrium). *Renjing Jing* (Mirror of Human Vision) specifically relies on the statement in *Neijing* (Inner Canon) that "obstruction (Ge, 膈) is caused by the knotting of the three Yang meridians." It employs San Yi Chengqi Tang (Three-One Purging Decoction) to purge step-by-step, allowing new food to be accepted once old stagnation is removed. This also aligns with the principle of treating both interior and exterior as seen in Dahuang Gancao Tang (Rhubarb and Licorice Decoction) in this treatise. This does not contradict ancient methods. Therefore, my father preserved these theories in his works *Shifang Miaoyong* (Wonderful Uses of Contemporary Formulas) and *Yi Er Shu*, although he considered them less precise than those in *Jingui Yaolue*. Regarding Changpi (Intestinal Dysentery), my father further supplemented the discussion on latent pathogens and extraordinary diseases beyond *Jingui Yaolue*, leaving no meaning unexplained. The contemporary scholar Zhang Xin said: Dysentery is a disease of latent pathogens. In summer, one may contract minor cold due to non-seasonal weather or consume too many melons and fruits due to greed for coolness. Since the Stomach dislikes cold, one may not initially feel ill. Over time, the pathogen stagnates and transforms into heat, transmitting from the Small Intestine to the Large Intestine. As the Large Intestine prefers warmth, one may not perceive it as illness either. However, after autumn, due to dryness, exposure to cold air, or irregular diet, the latent pathogen is triggered, leading to sudden diarrhea, followed by tenesmus, passage of pus and blood (red and white), and lower abdominal pain. Severe cases may develop into the critical condition of inability to eat (Jinkou, 噤口). One must understand that the cold pathogen resides in the Stomach, while the heat pathogen resides in the Intestines. This is a disease where cold and heat have been latent for a long time before suddenly manifesting. One should use Shaoyao Tang (Peony Decoction) to purge the latent heat in the Large Intestine; once the pathogen is expelled, the healthy Qi will naturally ascend to protect the Spleen and Stomach. If there is no effect, immediately use Lizhong Tang (Regulate the Middle Decoction) to treat the latent cold in the Stomach, adding Dahuang (Rhei Radix et Rhizoma) to drain the latent heat in the Large Intestine. This single formula grasps two key aspects simultaneously. However, I heard from senior physicians that Ginseng and Atractylodes macrocephala should be used cautiously in dysentery treatment, which is a well-founded statement. One must always adapt flexibly during clinical practice. Zhang Yinan said: Among the chapters in *Neijing* discussing diseases, fewer than twenty are dedicated to general diseases, while eight chapters discuss extraordinary diseases. There are cases of lower discharge due to extraordinary conditions, where the Qi of the three Yang meridians arrives together, overwhelming the three Yin meridians. Accumulation leads to fright; the disease arises like a swift wind, progressing rapidly like grinding stones, causing blockage of all nine orifices, overflow of Yang Qi, dry throat, and obstruction of the pharynx. If it merges with Yin, it moves unpredictably up and down, pressing into the intestines to cause Changpi (Intestinal Dysentery). The pulse is slow, small, late, and choppy. If the blood feels warm and the body is hot, death ensues; if heat persists for seven days, death ensues. This is because Yang Qi is excessively vigorous, injuring Yin Qi, hence the pulse is small, deep, and choply. Immediate treatment with Dachengqi Tang (Major Order the Qi Decoction) is required to purge Yang and nourish Yin; delay renders it incurable. If physicians do not understand the etiology of extraordinary diseases and, seeing a harmonious pulse, use mild and ordinary formulas, what difference is there from using poison? (Ye Daguan suffered from this disease and died due to mistaken tonification.)