问曰。阳明病有寒证否。答曰。胃为水谷之海。胃中实热者。胃阴就涸。当存胃阴为急
。胃
中虚冷者。胃阳将惫。当顾胃阳为急。凡热入胃而成可攻之证者。其攻法当在不先不后之界
。攻之太早。诛伐无过。徒伤胃气。攻之太迟。坐延时日。劫尽胃液。仲景于阳明病。既胪
列种种当急下之证。复别出种种不可攻之戒。诚以胃中虚冷者。水谷不别。则欲作固瘕。若
不能食者。攻其热必哕。又食谷欲呕者。更当急温其胃。此中寒热殊因。丝毫不容假借。然
而疑似之间。尤当细辨。即以呕证论。若太阳之恶寒呕逆。少阳之心烦喜呕。便与阳明之食
谷欲呕者不同。且同属食谷欲呕之一证。若予吴茱萸汤而反剧者。则又属热格上焦之证。
又阳明病。误攻其热必哕。然太阳误火劫津。甚亦至哕。则同一哕而寒热又不同。至于水谷
不别而作固瘕者。更与协热下利者不同。仲景辨证。如此森严。藉非寤寐神游其理。则临证
之间。几何不为他岐所惑哉。
问曰。阳明病传入少阳。其状何若。答曰。凡邪入阳明之府者不传。其在经者有传有不
传。
其必欲传者。在阳明病一见少阳证。盒饭从少阳和解。故仲景云。阳明病。发潮热。大便溏
。小便自可。胸胁满不去者。小柴胡汤主之。若阳明病。胁下硬满。不大便而呕。舌上白胎
者。亦当与小柴胡汤。此正阳明传入少阳之候。亟当从少阳逆夺其邪。使上焦得通。津液得
下。则胃气和而病自解。喻嘉言谓阳明之邪。来自太阳。去自少阳。太阳欲传阳明者。当推
其邪
使速还太阳来路。阳明欲传少阳者。当推其邪使速往少阳去路。此非深得仲景三昧者。不能
有些微论。且阳明病一见少阳证。即从少阳逆夺其邪。不惟少阳证罢。即阳明证亦罢。且从
少阳传入三阴之证。一罢而无不罢。必识此意。始足与语伤寒之传变。而豫防于未然。否则
必待传到一经。专治一经。总使辨证无讹。总属粗工。非圣法也。
问:阳明病有寒证吗?
答:胃是水谷汇聚的海。如果胃中实热,胃阴就会枯竭,此时应当以保存胃阴为急务。如果胃中虚冷,胃阳将要衰竭,此时应当以顾护胃阳为急务。凡是热邪入胃形成可以攻下的证候,其攻下的时机应当把握在不先不后的界限。攻下太早,会诛伐无过之正气,徒然损伤胃气;攻下太迟,会坐延误时,耗尽胃液。张仲景在论述阳明病时,既列举了种种应当紧急攻下的证候,又特别列出了种种不可攻下的禁忌。确实是因为胃中虚冷的患者,水谷不分,就会导致想要形成固瘕(一种慢性积聚性疾病);如果不能进食,攻其热必然导致呃逆;还有进食后想要呕吐的,更应当紧急温补胃气。这里寒证和热证的病因截然不同,丝毫不容许含糊或借故推脱。然而在疑似难辨之间,尤其应当仔细辨别。就以呕吐这一症状为例,如果是太阳病的恶寒、呕逆,少阳病的心烦、喜呕,便与阳明病的进食后想要呕吐不同。而且同属“进食后想要呕吐”这一症状,如果给予吴茱萸汤治疗后反而加重,那又属于上焦热格拒的证候。另外,阳明病误用攻下法治疗热邪必然导致呃逆,然而太阳病误用火法劫夺津液,严重时也会至呃逆,那么同样是呃逆,寒热性质又不同。至于水谷不分而形成的固瘕,更与协热下利不同。张仲景辨证如此严谨,如果不是日夜神游于其中探求其理,那么在临证之时,多少不会被其他歧途所迷惑呢?
问:阳明病传入少阳,其症状表现如何?
答:凡是邪气进入阳明腑实的,就不传变;邪气在经表的,有的传变,有的不传变。那些一定要传变的,在阳明病一见少阳证,就应当从少阳进行和解治疗。所以张仲景说:“阳明病,发潮热,大便溏,小便正常,胸胁满闷不去除的,用小柴胡汤主治。”如果阳明病,胁下硬满,不大便且呕吐,舌上有白苔的,也应当给予小柴胡汤。这正是阳明病传入少阳的征候,急切地应当从少阳逆向截夺其邪气,使上焦通畅,津液得以输布下行,则胃气和顺而病自然解除。喻嘉言认为阳明之邪,来自太阳,离去去往少阳。太阳欲传阳明者,应当推动邪气使其快速返回太阳来路;阳明欲传少阳者,应当推动邪气使其快速前往少阳去路。这不是深得张仲景精髓的人,不能说出这些微妙的言论。而且阳明病一见少阳证,就从少阳逆向截夺其邪气,不仅少阳证消除,阳明证也随之消除,并且从少阳传入三阴的证候,一经消除无不全部消除。必须认识这个意思,才足以谈论伤寒的传变,并在未发生之前进行预防。否则,必定要等到传到一经,专门治疗一经,纵然辨证没有错误,总归是粗工水平,不是圣人的治法。
Q: Is there a cold syndrome in Yangming disease?
A: The Stomach is the sea of water and grain. If there is excess heat in the Stomach, Stomach Yin (Yin fluids of the stomach) will be dried up; at this time, preserving Stomach Yin should be the urgent priority. If there is deficiency-cold in the Stomach, Stomach Yang (Yang energy of the stomach) is about to exhaust; at this time, protecting Stomach Yang should be the urgent priority. Whenever heat enters the Stomach forming a syndrome suitable for purgation, the method of purgation should be applied within the boundary of "neither too early nor too late." Purgation applied too early will punish what is innocent, merely damaging Stomach Qi (Stomach energy). Purgation applied too late will waste time, exhausting Stomach fluids. Zhang Zhongjing, in discussing Yangming disease, not only listed various syndromes requiring urgent purgation but also separately outlined various prohibitions against purgation. This is indeed because in cases of deficiency-cold in the Stomach, where water and grain are not separated, one may desire to form Gujia (a chronic accumulation disorder); if unable to eat, purging its heat will inevitably cause hiccups; furthermore, in cases of desiring to vomit after eating, it is even more necessary to urgently warm the Stomach. The etiology of cold and heat here is completely different, allowing no ambiguity or excuse. However, between ambiguous and difficult-to-distinguish cases, one must carefully differentiate. Taking vomiting as an example, the aversion to cold and vomiting with reversal seen in Taiyang disease, and the vexation and frequent vomiting seen in Shaoyang disease, are different from desiring to vomit after eating in Yangming disease. Moreover, although both belong to the symptom of "desiring to vomit after eating," if treatment with Wuzhuyu Tang (Evodia Decoction) makes it worse, then it belongs to a syndrome of upper Jiao (Upper Burner) heat rejection. Additionally, in Yangming disease, mistakenly purging heat will inevitably cause hiccups; however, in Taiyang disease, mistakenly using fire therapy to rob fluids can also lead to hiccups when severe. Thus, although both present with hiccups, their cold and heat natures differ. As for Gujia formed due to the failure to separate water and grain, it is distinct from Xiere xiali (diarrhea with accompanying heat). Zhang Zhongjing’s differentiation of syndromes is so rigorous that unless one meditates on these principles day and night, how could one avoid being confused by other divergent paths during clinical practice?
Q: What are the manifestations when Yangming disease transmits to Shaoyang?
A: When pathogenic factors enter the Yangming Fu organs, they do not transmit further; when they are in the Jing meridians, some transmit and some do not. Those that must transmit: once a Shaoyang syndrome appears alongside Yangming disease, one should immediately treat via Shaoyang harmonization. Therefore, Zhang Zhongjing stated: "In Yangming disease, with tidal fever, loose stools, normal urination, and persistent fullness in the chest and hypochondrium, Xiao Chaihu Tang (Minor Bupleurum Decoction) is the primary formula." If Yangming disease presents with hardness and fullness under the ribs, constipation, vomiting, and a white coating on the tongue, Xiao Chaihu Tang should also be administered. This is precisely the sign of Yangming transmitting to Shaoyang; one must urgently intercept the pathogen from the Shaoyang level, allowing the Upper Jiao to become unobstructed and body fluids to descend, thereby harmonizing Stomach Qi and resolving the disease naturally. Yu Jiayan stated that the pathogen of Yangming comes from Taiyang and departs to Shaoyang. For Taiyang intending to transmit to Yangming, one should push the pathogen back quickly along the Taiyang route; for Yangming intending to transmit to Shaoyang, one should push the pathogen forward quickly along the Shaoyang route. Only those who deeply grasp the essence of Zhang Zhongjing can make such subtle arguments. Furthermore, once a Shaoyang syndrome appears in Yangming disease, intercepting the pathogen from Shaoyang not only resolves the Shaoyang syndrome but also the Yangming syndrome, and any syndromes transmitting from Shaoyang to the Three Yin levels will all resolve once the first is resolved. One must understand this principle to discuss the transmission changes of Shanghan (Cold Damage) and prevent them before they occur. Otherwise, waiting until transmission to one meridian occurs and treating only that meridian, even if the differentiation is error-free, remains the work of a crude practitioner, not the method of the Sages.