昔扁鹊但论脉书（即《难经》），未传禁方，故无方论。因未遇传人，而遽遭李谧之害也
（秦国太医自以技不如扁鹊，使刺客害之）。《神农本经》、伊芳尹汤液又无传书，往往为后世
所淆乱。张仲师有《金匮方》，亦多散逸。如葛雅川、孙思邈之徒，皆剽窃《金匮方》而自
为书，究不能明其旨。近世如李时珍之《纲目》，未免太杂（虽小说妄谈，亦为采入，以乱
其真，故其书太杂）。汪 庵之《本草》，未免太迂（淡竹叶，隰草也，乃隶木部，其他舛谬
亦多）。方药之道几于晦矣。窃以平生所试验，质诸仲景遗书，充类至尽，固可以意求之也
。兹择其切要者列下。
病在卫气，则当从卫分用药。卫气有表里不同，表者行津为汗，温养形体之阳气也；里
者受命之根，水中之火，即肾间动气也。肾间动气，即卫气之根，出于下焦，附以脂膏，为
水中之火，其治有四法∶火衰者，温中以益之，如灯之添草也。其药则有附子、肉桂、胡巴
、故纸、干姜、吴萸，及椒、磺、茴香之属；其方则有四逆、回阳、理中、温中之类。火盛
者，壮水以制之，如灯之添油也。其药则有地黄、白芍、知母、黄柏、元参、龟胶，及丹皮
、芩、连之属；其方则有八味（知柏八味）、六味、封髓（古有三方封髓丹）、固精之类。火
离于水，虚阳外浮者，则先用温中，引阳下归于根，后用壮水恋阳，使不复越，则阴平阳秘
矣。火郁于水，真阳不伸者，则于益阳之中加以透发，如麻黄附子细辛之意，则阴退阳盛矣。
卫行脉外，为守邪之神，温于肌肉，运于形体，为肌表之阳，其治有六法∶或表阳外闭
，无汗烦闷，则发汗以疏之，如麻黄、桂枝、羌活、独活之类。或表阳外泄，汗出不止，则
固表以敛之，如白芍、龙骨、牡蛎、附子、黄 之类。或表阳太盛，肌热如灼，则凉肌以解
之，如石膏、知母、胡连、地皮之类。或表阳太虚，厥冷恶寒，则温经以助之，如桂枝、干
姜、参、 、香、蔻之类。或卫气盛于阳经，而衰于阴经，上逆者，则苦以降之，如龙胆、
栀子、黄连、芦荟之类。或卫气盛于阴经，而衰于阳经，下陷者，则辛以升之，如升麻、葛
根、白术、黄 之类。
以上皆从卫分审病，用药之大略也。若夫中风之治，则又当细辨之。
风为阳邪，卫为阳气，两阳相合，而不相争，故无恶寒发热等症。阳主开，故有自汗。
卫为风所淆，则知觉运动俱为之不用，故猝倒不知人。仲景用独活以解外（因其有汗，故只
用轻表），白菊、秦艽以解风，白芍以固卫气，归身以附营气，白术以安宗气，尤妙。入白矾
以
寒、从热之不同，则此方亦有加温、加凉之各异，特孙思邈从《金匮》录方时多遗脱耳。
中风之从寒化者，何以辨之？曰∶其四肢必厥，必无汗（寒则腠理闭），余症与前同。其
治宜峻表，如麻黄汤加三生饮之类。尝用防风通圣散而愈者五人。其方则麻黄、桂枝、防风、
羌活
中风之从热化者，何以辨？曰∶其舌必枯（干裂如错），四肢必热，必大汗（热气所蒸），
余症与前同。其治宜凉解，如清凉饮子及玳瑁散主之，然总不如白虎汤、竹叶石膏汤为妙。生
平
以上二条，皆初起用药之法，若不如此，多至拘挛痿废矣。其后治之法，又当细辨之。
中风数日之后，人事渐醒，诸症渐减者，邪风衰也。然余邪之与卫气相融者，必不能净
，卫气之为风耗者，必难骤复，故往往有偏枯、善忘诸恙。其治又当从养营、养气之中，加
入竹沥、荆沥为引，或加姜汁为引（初起从寒化者可加，热化者忌）。然药力既轻，取效必不
能速
皮行津，故用此为引。
中风日久，则卫气必衰，在表之卫气盛，必须益其肾间动气，如树木培其根本，则枝叶
畅茂
皆补宗气之药）。若加入归、芍、地黄以配之，则又仅生营血而已，而于卫气无益。若用桂
、附之类，虽能益肾间动气，亦易于生热。昔人创易老地黄饮子，用桂枝、附子，与生地、
麦冬，白菊同用，服之亦有效验（必加竹沥、荆沥方效）。然总不如紫河车之妙，其性得血气
之余，既非草木可比，且又不寒不热，而为卫气生发之源。盖人身结胎时，其形如两甲，即
两肾也。此卫气受生之始，河车即从此两甲而生，以包护于五官、四体之外，即卫气外行躯
壳，卫外为固之始，以血肉之属补，为血肉之同气相求，乃无上妙品也。
近日广东出有再造丸，服之亦间有效者，而不知其为何药。后于静芸齐《集验良方》中
见之，即苏合丸之加减耳。其方皆辛香行气之药，用之于寒化者则效，用之于热化者多不效
。其曰∶中左者用四物汤下，中右者用四君子汤下，亦不过沿袭左血右气，为诡遇之计，究
非治病正理。
夫人益卫气之法，多主用酒。《灵枢》谓饮酒者，卫气盛，先行络脉，后行经脉，是以
知有何脉之动。今验之人事，凡饮酒者，懦夫有强毅之气，愚夫有明决之气，笨人有轻便之
气，静者好动，嚅者多言，此皆缘卫气先盛，则知觉运动迥异于常耳。是以扁鹊对齐桓侯有
酒醪之语。然则欲益卫气，正不必戒酒，但不可太过，太过反耗气，不可太热，太热反生病
（宜别图浸酒之法）。绍酒乃马蓼曲所作，马蓼曲性克削，能荡涤肠胃，非过食油腻者不能受。
烧酒虽热，然是水中之火，故为佳，但不宜多饮耳。盖天地无全功，圣人无全能，是在养生
者宜自为斟酌也。扬州有百花酒甚佳，京都史国公酒亦佳。
食物不必过拘，不论寒热，皆可取食。盖食杂则无偏寒、偏热之患，若认定一类为食，
则偏矣。《素问》曰∶物增而久（谓专食一物者），夭之由也。可以知戒。尝见中风偏枯人，
谨守医戒者，虽服药而不愈，其放饭流 者，虽不药而自愈。可知治病之道，在于得诀，不
在于戒口也。唯是习俗相沿，必多疑虑，今亦从俗，但戒动风之物，如雄鸡、鲤鱼、黄鳝、
鲜虾、香椿、鲜菌六者而已，其他俱不必戒也。至于日用晕肉菜蔬，与卫气相习已久，戒之
则无以养胃气矣。
凡素有小恙，与中风本病无涉者，则不必兼治，反分药力，纵欲除尽，亦必愈后治之。
如肠风痔血等症，此血溢于阳明正络而来，《内经》所谓∶阴络伤（肠在下，故曰阴络），则
血下溢为圊血（大便曰圊）是也。此属血分，与卫气风邪无涉，故不必兼治。且此为轻恙，
风为重
凡服药饵，有不宜服而服之反无恙者，以其本无甚病，纵误服药饵，亦不过如多食寒物
、多食热物而已。盖无病，则人身气血不为之动，故得无恙也。若因其无恙，而辄信为可服
，服之日久，未有不增病者矣。此亦物增而久之义也。有不宜服而服之即有害者，以其本有病，
稍一误用，则其害立应。盖有病，则人身气血已动，再加误药，以助其病，则病愈剧矣。故
曰∶不服药为中医。
凡过服药饵者，其效迟，往往寒之不见其凉，温之不见其热，因其胃口与药习惯耳。有
连服十数剂，不甚见功，其实已暗受其益，譬如嗜酒之人，一旦使之戒酒，则反难过矣。
扁鹊只论述了脉学著作（即《难经》），没有流传下禁方，因此没有留下方剂论著。因为他未遇到合适的传人，便突然遭遇李谧的陷害（秦国太医自认为医术不如扁鹊，派刺客杀害了他）。《神农本草经》和伊尹的汤液理论也没有流传下来的书籍，往往被后世所混淆混乱。张仲景有《金匮要略方》，但也大多散失遗漏。像葛雅川、孙思邈这些人，都是剽窃《金匮要略方》的内容而自己编写书籍，终究不能阐明其宗旨。近代如李时珍的《本草纲目》，未免太过杂乱（虽然小说妄谈也被采入其中，扰乱了真相，所以这本书太杂）。汪昂的《本草备要》，未免太过迂腐（淡竹叶是湿地生长的草，却归入木部，其他谬误也很多）。方药之道几乎变得晦暗不明。我私下认为平生所试验的经验，参照仲景遗留的书籍，推究其理直至极致，本来就可以通过心意去探求。现在选择其中切要的内容列在下面。
病在卫气，就应当从卫分用药。卫气有表里不同：表层的卫气是运行津液化为汗液、温养形体的阳气；里层的卫气是受命的根本，水中的火，也就是肾间动气。肾间动气，就是卫气的根本，出于下焦，附着在脂膏之中，作为水中的火，治疗它有四种方法：火衰弱的，用温中法来补益它，就像灯里添草一样。药物则有附子、肉桂、胡芦巴、故纸（补骨脂）、干姜、吴茱萸，以及花椒、硫磺、茴香之类；方剂则有四逆汤、回阳救急汤、理中汤、温中汤之类。火旺盛的，用壮水法来制约它，就像灯里添油一样。药物则有地黄、白芍、知母、黄柏、玄参、龟甲胶，以及丹皮、黄芩、黄连之类；方剂则有八味丸（知柏八味丸）、六味地黄丸、封髓丹（古时有三方封髓丹）、固精丸之类。火脱离水，虚阳外浮的，则先用温中法，引导阳气回归根部，后用壮水法留恋阳气，使阳气不再外越，这样阴平秘固了。火郁结在水中，真阳不能伸发的，则在补益阳气中加入透发之法，如同麻黄附子细辛汤的意思，这样阴退阳盛了。
卫气行于脉外，是守护正气抵御邪气的神灵，温煦肌肉，运化形体，属于肌表的阳气，治疗它有六种方法：或者表阳被外邪闭阻，无汗且烦闷，就用发汗法来疏解它，如麻黄、桂枝、羌活、独活之类。或者表阳外泄，汗出不止，就用固表法来收敛它，如白芍、龙骨、牡蛎、附子、黄芪之类。或者表阳太盛，肌肤发热如火灼，就用凉肌法来解除它，如石膏、知母、胡黄连、地骨皮之类。或者表阳太虚，四肢厥冷恶寒，就用温经法来辅助它，如桂枝、干姜、人参、茯苓、沉香、豆蔻之类。或者卫气在阳经旺盛而在阴经衰弱，气机上逆的，就用苦寒法以降逆，如龙胆、栀子、黄连、芦荟之类。或者卫气在阴经旺盛而在阳经衰弱，气机下陷的，就用辛温法来升提，如升麻、葛根、白术、黄芪之类。
以上都是从卫分审察病情，用药的大致原则。至于中风的治疗，则又应当仔细辨别。
风为阳邪，卫为阳气，两阳相合而不相争，所以没有恶寒发热等症状。阳主开泄，所以有自汗。卫气被风邪扰乱，那么知觉运动都为之失效，所以突然跌倒不知人事。张仲景用独活来解表（因为患者有汗，所以只用轻度的解表药），白菊花、秦艽来祛风，白芍来固护卫气，当归身来依附营气，白术来安顿宗气，尤其巧妙。加入白矾以区分寒热、从热化的不同，那么这个方子也有加温、加凉的差异，只是孙思邈从《金匮要略》收录方子时多有遗漏罢了。
中风从寒化者，如何辨别？回答说：其四肢必定厥冷，必定无汗（因为寒邪导致腠理闭塞），其余症状与前述相同。治疗宜用峻烈的解表法，如麻黄汤加三生饮之类。我曾有用防风通圣散治愈五人的案例。其方剂包含麻黄、桂枝、防风、羌活等。
中风从热化者，如何辨别？回答说：其舌苔必定干枯（干裂如错），四肢必定发热，必定大汗（热气蒸腾所致），其余症状与前述相同。治疗宜用清凉解表法，如清凉饮子和玳瑁散为主治，然而总不如白虎汤、竹叶石膏汤为妙。生平经验如此。
以上两条，都是初起时的用药方法，如果不这样做，多会导致拘挛痿废。其后期的治疗方法，又应当仔细辨别。
中风数日之后，人事逐渐清醒，各种症状逐渐减轻，这是邪风衰退的表现。然而余邪与卫气相融合，必定不能净尽，卫气被风邪耗损，必定难以迅速恢复，所以往往会有偏枯、善忘等病症。治疗又应当在养营、养气之中，加入竹沥、荆沥作为引药，或加入姜汁作为引药（初起从寒化者可加，热化者忌用）。然而药力既然轻微，取效必定不能迅速。
皮行津，所以用此作为引药。
中风日久，卫气必定衰弱，在表的卫气旺盛，必须补益其肾间动气，如同树木培育其根本，则枝叶畅茂。（此处原文似有缺漏，意指补益肾间动气之药多为补宗气之药）。如果加入当归、白芍、地黄来配合它，那么就仅仅产生营血而已，而对卫气没有益处。如果用桂枝、附子之类，虽然能补益肾间动气，也易于生热。古人创立易老地黄饮子，用桂枝、附子，与生地、麦冬、白菊花同用，服用后也有疗效（必须加入竹沥、荆沥才有效）。然而总不如紫河车奇妙，其性质得自血气之余，既不是草木可比，而且又不寒不热，是卫气生发的源泉。大概人身结胎时，其形状如两片壳，就是两肾。这是卫气受生的开始，紫河车就从这两片壳中生出来，包裹保护在五官、四体之外，这就是卫气外行躯壳、卫外为固的开始，用血肉之属来补益，符合血肉之同气相求的原理，乃是无上妙品。
近日广东出产有一种再造丸，服用后偶尔也有见效的，但不知道是什么药。后来在静芸齐《集验良方》中看到，就是苏合香的加减方罢了。其方剂都是辛香行气的药物，用于寒化者则有效，用于热化者多无效。书中说：中左边的用四物汤送服，中右边的用四君子汤送服，也不过是沿袭左血右气的说法，是一种诡遇之计，终究不是治病的正理。
人补益卫气的方法，多主张用酒。《灵枢》说饮酒的人，卫气旺盛，先运行于络脉，后运行于经脉，因此知道是哪条脉有搏动。如今验证人事，凡是喝酒的人，懦夫会有强毅之气，愚夫会有明决之气，笨人有轻便之气，安静的人喜欢活动，口吃的人多言，这都是因为卫气先旺盛，所以知觉运动迥异于平常。因此扁鹊对齐桓侯说过关于酒醪的话。既然如此，想要补益卫气，正不必戒酒，只是不可过量，过量反而耗气，不可太热，太热反而生病（宜另外图谋浸酒的方法）。绍酒是用马蓼曲制作的，马蓼曲性味克削，能荡涤肠胃，不是过食油腻的人不能承受。烧酒虽然热，但是水中的火，所以为佳，但不宜多喝。大概天地没有全功，圣人没有全能，这在于养生者应该自己斟酌。扬州有百花酒很好，京都史国公酒也很好。
食物不必过于拘泥，不论寒热，都可以取食。因为食物杂则没有偏寒、偏热的祸患，如果认定一类食物作为主食，那就偏颇了。《素问》说：专食一物而长久（谓专食一物者），是夭折的原因。可以以此警戒。曾见中风偏枯的人，谨守医生禁忌的，虽然服药却不痊愈，那些大口吃饭流口水的人，虽然不吃药却自愈。可知治病之道，在于得到诀窍，不在于忌口。只是习俗相沿，必定多有疑虑，现在也顺从习俗，只戒除动风之物，如雄鸡、鲤鱼、黄鳝、鲜虾、香椿、鲜菌这六种而已，其他都不必戒。至于日常用的荤菜蔬，与卫气相习已久，戒除它们就无法养胃气了。
凡是有小毛病，与中风本病无关的，就不必兼治，反而分散药力，纵然想除尽，也必须在中风愈后再治。如肠风痔血等症状，这种血溢出于阳明正络而来，《内经》所谓：阴络受伤（肠在下，所以叫阴络），则血液下溢为圊血（大便叫圊）就是这样。这属于血分，与卫气风邪无关，所以不必兼治。况且这是轻症，风邪是重症。
凡服药饵，有不适宜服用而服用了反而没事的，因为其本身没有什么大病，纵然误服药饵，也不过像多吃寒物、多吃热物而已。因为没有病，人身气血不为药动，所以得以无恙。如果因为他无恙，就轻信可以服用，服用日久，没有不增加疾病的。这也是“物增而久之”的道理。有不适宜服用而服用了立即有害的，因为其本身有病，稍一误用，危害立刻显现。因为有病，人身气血已动，再加误药，以助长其病，那么病就更严重了。所以说：不服药算是中等水平的医生（中医）。
凡过度服药饵的人，其药效迟缓，往往寒之不见其凉，温之不见其热，因为胃口与药物习惯了。有连续服用十几剂，不太见效，其实已经暗中受到益处，譬如嗜酒的人，一旦让他戒酒，反而难过。
Bian Que only discussed pulse diagnosis texts (i.e., *Nan Jing* / *Classic of Difficult Issues*) and did not transmit secret prescriptions, thus leaving no treatise on formulas. Because he failed to find a suitable successor, he was suddenly harmed by Li Mi (the Imperial Physician of Qin, believing his skills inferior to Bian Que, hired an assassin to kill him). The *Shennong Bencao Jing* (*Divine Farmer's Materia Medica*) and Yi Yin's theories on decoctions also lacked transmitted books, often becoming confused and disordered by later generations. Zhang Zhongjing had the *Jingui Yaofang* (*Essential Prescriptions from the Golden Cabinet*), but it too was mostly lost and scattered. Figures such as Ge Yachuan and Sun Simiao plagiarized content from the *Jingui Yaofang* to write their own books, ultimately failing to clarify its purport. In recent times, Li Shizhen's *Bencao Gangmu* (*Compendium of Materia Medica*) is admittedly too miscellaneous (even fictional or baseless talk was included, disturbing the truth, hence the book is too cluttered). Wang Ang's *Bencao Beiyao* (*Essentials of Materia Medica*) is arguably too pedantic (Zhu Ye, a herb growing in wetlands, was classified under the Wood category, and there are many other errors). The way of formulas and herbs has nearly become obscure. I privately believe that my lifelong tested experiences, when cross-referenced with Zhongjing's surviving writings and pushed to their logical extremes, can indeed be sought through intuitive understanding. Here, I list the most essential points below.
When the disease resides in Wei Qi (Defensive Qi), medication should be administered according to the Wei level. Wei Qi differs in exterior and interior aspects: the exterior aspect is the Yang Qi that circulates body fluids into sweat and warms/nourishes the physical form; the interior aspect is the root of life, the Fire within Water, which is the Moving Qi of the Kidney Interstice (Shen Jian Dong Qi). The Moving Qi of the Kidney Interstice is the root of Wei Qi, originating from the Lower Jiao (Lower Burner), attached to adipose tissue, serving as the Fire within Water. Its treatment involves four methods: For deficient Fire, warm the Middle Jiao (Middle Burner) to benefit it, like adding grass to a lamp. Herbs include Fuzi (Aconite Lateralis Radix Praeparata), Rougui (Cinnamomi Cortex), Huba (Phyllanthi Fructus), Guozhi (Psoraleae Fructus), Ganjiang (Zingiberis Rhizoma), Wuyu (Evodiae Fructus), and categories such as Huajiao (Zanthoxyli Pericarpium), Huangsheng (Sulfur), Huixiang (Foeniculi Fructus); formulas include Sini Tang (Four Reversal Decoction), Huiyang Decoction (Resuscitating Yang Decoction), Lizhong Tang (Regulate the Middle Decoction), and Wenzhong Decoction (Warm the Middle Decoction). For excessive Fire, strengthen Water to control it, like adding oil to a lamp. Herbs include Dihuang (Rehmanniae Radix), Baishao (Paeoniae Radix Alba), Zhimu (Anemarrhenae Rhizoma), Huangbai (Phellodendri Cortex), Yuanshen (Scrophulariae Radix), Guijiao (Corii Corii Colla), and categories such as Danpi (Moutan Cortex), Huangqin (Scutellariae Radix), Lian (Coptidis Rhizoma); formulas include Bawei Wan (Eight-Ingredient Pill, specifically Zhibai Bawei Wan), Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill), Fengsui Dan (Sealing Marrow Pill, historically three variations existed), and Gujing Wan (Solidify Essence Pill). When Fire separates from Water and Deficient Yang floats outward, first use warming of the Middle to guide Yang back to its root, then use strengthening of Water to retain Yang, preventing further escape, thereby achieving balance of Yin and stability of Yang. When Fire is depressed within Water and True Yang cannot extend, add dispersing agents among tonifying Yang, following the principle of Mahuang Fuzi Xixin Tang (Ephedra, Aconite, and Asarum Decoction), so that Yin recedes and Yang flourishes.
Wei Qi circulates outside the vessels, acting as the divine guardian against pathogenic factors, warming muscles, and moving the physical form; it constitutes the Yang of the muscle-surface. Its treatment involves six methods: If Exterior Yang is externally closed with no sweat and restlessness, use diaphoresis to disperse it, such as Mahuang (Ephedrae Herba), Guizhi (Cinnamomi Ramulus), Qianghuo (Notopterygii Rhizoma et Radix), Duhuo (Angelicae Pubescentis Radix). If Exterior Yang leaks with unceasing sweating, use surface-consolidation to astringe it, such as Baishao (Paeoniae Radix Alba), Longgu (Fossilia Ossis Mastodi), Muli (Concha Ostreae), Fuzi (Aconiti Lateralis Radix Praeparata), Huangqi (Astragali Radix). If Exterior Yang is excessively strong with burning skin heat, use cooling of the muscle layer to resolve it, such as Shigao (Gypsum Fibrosum), Zhimu (Anemarrhenae Rhizoma), Huluian (Coptidis Rhizoma - note: text says Hu Lian, likely referring to Coptis or similar bitter cold herb, context implies heat clearing), Dipi (Lycii Cortex / Goji Bark). If Exterior Yang is extremely deficient with cold extremities and aversion to cold, use meridian-warming to assist it, such as Guizhi (Cinnamomi Ramulus), Ganjiang (Zingiberis Rhizoma), Renshen (Ginseng Radix), Fuling (Poria), Chenxiang (Aquilariae Lignum), Doukou (Amomi Fructus Rotundus). If Wei Qi is abundant in Yang meridians but deficient in Yin meridians, causing upward rebellion, use bitter-cold to descend it, such as Longdan (Gentianae Radix), Zhizi (Gardeniae Fructus), Huanglian (Coptidis Rhizoma), Lvhui (Aloe). If Wei Qi is abundant in Yin meridians but deficient in Yang meridians, causing sinking, use acrid-warm to ascend it, such as Shengma (Cimicifugae Rhizoma), Gegen (Puerariae Lobatae Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), Huangqi (Astragali Radix).
The above outlines the general principles of medication based on assessing the disease at the Wei level. However, the treatment of Stroke (Zhong Feng) requires careful differentiation.
Wind is a Yang pathogen, and Wei Qi is Yang Qi. When two Yangs combine without contending, symptoms such as aversion to cold and fever do not appear. Yang governs opening, hence spontaneous sweating occurs. When Wei Qi is disturbed by wind, perception and movement cease to function, leading to sudden collapse and unconsciousness. Zhang Zhongjing used Duhuo (Angelicae Pubescentis Radix) to release the exterior (because the patient sweats, only mild exterior-releasing herbs are used), Baiju (Chrysanthemi Flos) and Qinjiao (Gentianae Macrophyllae Radix) to dispel wind, Baishao (Paeoniae Radix Alba) to consolidate Wei Qi, Danggui Shen (Angelicae Sinensis Radix Root End) to attach to Ying Qi (Nutritive Qi), and Baizhu (Atractylodis Macrocephalae Rhizoma) to stabilize Zong Qi (Gathering Qi), which is particularly ingenious. Adding Bai Fan (Alumen) distinguishes between cold and heat transformations, meaning this formula varies by adding warming or cooling agents; however, Sun Simiao omitted much when recording formulas from the *Jingui*.
How to differentiate Stroke transforming from Cold? Answer: The limbs must be cold (Jue), and there must be no sweat (Cold closes the pores); other symptoms are the same as previously described. Treatment should employ vigorous exterior-releasing methods, such as Mahuang Tang (Ephedra Decoction) plus Sansheng Yin (Three Lives Drink). I have cured five cases using Fangfeng Tongsheng San (Saposhnikovia Unblocking Hero Powder). The formula includes Mahuang (Ephedrae Herba), Guizhi (Cinnamomi Ramulus), Fangfeng (Saposhnikoviae Radix), Qianghuo (Notopterygii Rhizoma et Radix).
How to differentiate Stroke transforming from Heat? Answer: The tongue must be dry/cracked, limbs must be hot, and there must be profuse sweating (due to steaming by heat); other symptoms are the same as previously described. Treatment should employ cooling resolution, primarily using Qingliang Yinzi (Cooling Drink) and Daimei San (Hornet Powder), though Baihu Tang (White Tiger Decoction) and Zhuye Shigao Tang (Bamboo Leaf and Gypsum Decoction) are superior. This is based on lifelong experience.
The above two points cover initial medication methods. Failure to follow these often leads to spasms and flaccidity. Subsequent treatments require careful differentiation.
After several days of Stroke, if consciousness gradually returns and symptoms subside, the pathogenic wind is declining. However, residual pathogens fused with Wei Qi cannot be completely cleared, and Wei Qi depleted by wind is difficult to restore quickly. Thus, hemiplegia and forgetfulness often occur. Treatment should involve nourishing Ying Qi and Qi, adding Zhuli (Bamboo Sap) and Jingli (Bambusa Sap) as guides, or Jiangzhi (Ginger Juice) as a guide (addable for cold transformation, contraindicated for heat transformation). Since the medicinal power is mild, effects will not be rapid. [Text fragment: Pi xing jin... uses this as a guide].
In chronic Stroke, Wei Qi inevitably declines. If exterior Wei Qi is abundant, one must benefit the Moving Qi of the Kidney Interstice, akin to nurturing the roots of a tree so branches flourish. [Text fragment: These are all herbs tonifying Zong Qi]. If added with Danggui (Angelicae Sinensis Radix), Baishao (Paeoniae Radix Alba), and Dihuang (Rehmanniae Radix) to pair with them, they merely generate Ying Blood, benefiting Wei Qi little. Using Guizhi (Cinnamomi Ramulus) or Fuzi (Aconiti Lateralis Radix Praeparata) benefits the Moving Qi of the Kidney Interstice but easily generates heat. Ancient practitioners created Yilao Dihuang Yinzi, using Guizhi (Cinnamomi Ramulus) and Fuzi (Aconiti Lateralis Radix Praeparata) with Shengdi (Rehmanniae Radix), Maidong (Ophiopogonis Tuber), and Baiju (Chrysanthemi Flos). It is effective (must add Zhuli and Jingli to be effective). However, Ziheche (Placenta Human) is unparalleled. Its nature derives from the surplus of blood and Qi, unlike herbs, and is neither cold nor hot, serving as the source of Wei Qi generation. At conception, the human form resembles two shells, i.e., the two kidneys. This is the beginning of Wei Qi generation; Ziheche arises from these two shells, wrapping and protecting the five senses and four limbs. This marks the start of Wei Qi circulating outside the body shell and securing the exterior. Using flesh-and-blood substances to tonify follows the principle of seeking resonance within the same substance class, making it a supreme product.
Recently, Zaizao Wan (Reconstruction Pill) produced in Guangdong occasionally shows efficacy, though its composition is unknown. Later found in Jingyun Qi's *Jiyan Liangfang* (Collected Effective Good Prescriptions), it is merely a modification of Suhexiang Wan (Styrax Pill). The formula consists entirely of acrid-aromatic Qi-moving herbs. It is effective for cold transformation but often ineffective for heat transformation. The claim that "Left-sided stroke uses Siwu Tang (Four Substance Decoction) to administer, Right-sided stroke uses Sijunzi Tang (Four Gentlemen Decoction)" merely follows the left-blood/right-Qi convention as a expedient measure, not the correct principle of treating disease.
Methods to benefit Wei Qi often advocate wine. *Ling Shu* states that drinkers have abundant Wei Qi, which first moves through collateral vessels and then through main meridians, allowing one to perceive pulse movements. Observing human affairs, drunkardly timid men gain courage, foolish men gain clarity, dull men gain lightness, quiet people become active, and stutterers speak more. This is because Wei Qi becomes abundant first, altering perception and movement. Thus, Bian Que spoke to Duke Huan of Qi about wine. Therefore, to benefit Wei Qi, one need not abstain from wine, but must avoid excess (excess consumes Qi) and extreme heat (extreme heat causes illness; consider infused wines). Shaoyao (Shaoxing Wine) is made from Maliao Qu (Polygonum Persicatum Ferment), which has a cutting nature, cleanses the intestines and stomach, and suits those who overeat greasy food. Shaojiu (Baijiu/High-proof liquor), though hot, is Fire within Water, making it good, but should not be consumed in large quantities. Heaven and Earth lack perfect functions, sages lack total ability; health preservation requires personal moderation. Baihua Jiu (Hundred Flower Wine) from Yangzhou is excellent; Shiguo Gong Jiu from Beijing is also good.
Diet need not be overly restricted; cold or hot foods may be consumed. Mixed diets prevent bias toward cold or heat. Fixating on one type of food creates imbalance. *Su Wen* states: "Long-term consumption of a single item leads to premature death." Take heed. I have seen hemiplegic stroke patients who strictly followed dietary restrictions yet failed to recover despite medication, while those who ate heartily recovered without medicine. Thus, the way of healing lies in grasping the key principles, not in dietary taboos. However, due to custom and doubt, I now conform to custom, forbidding only six wind-aggravating items: Rooster, Carp, Eel, Fresh Shrimp, Toona Sinensis (Xiangchun), and Fresh Mushrooms. Others need not be forbidden. Daily meats and vegetables, long accustomed to Wei Qi, if forbidden, would fail to nourish Stomach Qi.
Minor ailments unrelated to the primary Stroke disease need not be treated concurrently, lest they scatter medicinal power. Even if one wishes to cure them all, they should be treated after Stroke recovery. For example, Changfeng (Intestinal Wind) and hemorrhoids involve blood overflowing from the Yangming main collaterals. *Nei Jing* states: "Injury to Yin collaterals" (intestines are lower, hence Yin collaterals) leads to blood overflowing downward as Qingxue (blood in stool). This belongs to the Blood level, unrelated to Wei Qi and Wind pathogens, so concurrent treatment is unnecessary. Moreover, this is a minor ailment, whereas Wind is severe.
Regarding medication, some take unsuitable drugs yet remain well because they have no serious underlying disease; taking wrong drugs is akin to eating too much cold or hot food. Without disease, bodily Qi and Blood are not agitated, so they remain well. If one believes such drugs are safe due to lack of adverse reaction, long-term use will inevitably increase disease. This aligns with the principle of "long-term accumulation." Conversely, some take unsuitable drugs and suffer immediate harm because they already have disease. Minor misuse triggers immediate consequences. With disease, Qi and Blood are already agitated; adding wrong drugs exacerbates the condition. Hence, "not taking medicine is considered medium-level medical practice."
Those who over-medicate show delayed effects; cooling fails to feel cool, warming fails to feel warm, because the stomach habituates to the drugs. Taking dozens of doses with little visible effect actually provides hidden benefit, like a drinker finding abstinence difficult.