伤寒蓄血。何以明之。蓄血者。在下焦结聚。结聚而不行。蓄积而不散者是也。血菀
于上。而吐血者。谓之薄厥。留于下而瘀者。谓之蓄血。此由太阳随经。瘀热在里。血
为热所搏。结而不行。蓄于下焦之所致。经曰。太阳病六七日。表证仍在。脉微而沉。
反不结胸。其人发狂者。以热在下焦。少腹当硬满。小便自利者。下血乃愈。抵当汤
主之者是也。大抵看伤寒。必先观两目。次看口舌。然后自心下至小腹。以手摄按
之。觉有满硬者。则当审而治之。如少腹觉有硬满。盒饭问其小便。若小便不利者。
则是津液留结。可利小便。若小便自利者。则是蓄血之证。可下瘀血。经曰。伤寒有
热。少腹满。应小便不利。今反利者。为有血也。又曰。太阳病身黄。脉沉结。少腹硬。小
便不利者。为无血也。小便自利。其人如狂者。血证谛也。皆须抵当丸下之愈。阳明
证。其人喜忘。屎虽硬。大便反易。其色必黑。亦是蓄血之证。蓄血于下。所以如狂者。
经所谓热结膀胱。其人如狂者是也。血瘀于下。所以喜忘者。内经曰。血并于下。乱
而喜忘者是也。二者若有其一。则为蓄血证明矣。蓄血之证。又有轻重焉。如狂也。
喜忘也。皆蓄血之甚者。须抵当汤丸以下之。如外已解。但少腹急结者。则为蓄血
之轻也。须桃仁承气汤以利之。医之妙者何也。在乎识形证。明脉息。晓虚实。知传
变。其于形证之明者。众人所共识。又何以见其妙。必也形证之参差。众人所未识。独先识之。乃所以为妙。且如病患
无表里证。发热七八日。虽脉浮数者。可下之。假
令已下。脉数不解。发热则消谷善饥。至六七日。不大便者。此有瘀血。抵当汤主之。
当不大便。六七日之际。又无喜忘如狂之证。亦无少腹硬满之候。当是之时。与承
气汤下者多矣。独能处以抵当汤下之者。是为医之妙者也。若是者。何以知其有
蓄血也。且脉浮而数。浮则伤气。数则伤血。热客于气则脉浮。热客于血则脉数。因
下之后。浮数俱去则已。若下之后数去。其脉但浮者。则荣血间热去。而卫气间热
在矣。为邪气独留心中则饥。邪热不杀谷。潮热发渴也。及下之后。浮脉去而数不解者。则卫气间热去。而荣血间热在
矣。热气合并。迫血下行。胃虚协热。消谷善饥。
血至下焦。若下不止。则血得以去。泄必便脓血也。若不大便六七日。则血不得出
泄。必蓄在下焦为瘀血。是须抵当汤下之。此实疾证之奇异。医法之玄微。能审诸此者。真妙医也。
伤寒蓄血证。如何阐明其理?所谓蓄血,是指血液在下焦结聚,凝结阻滞而不运行,积聚不散的状态。血液郁积于上部而导致吐血的,称为薄厥;瘀血留滞于下部而形成的,称为蓄血。这多由太阳病邪气随经入里,瘀热蕴结在体内,血液被热邪搏结,凝聚而不能正常运行,蓄积在下焦所致。《伤寒论》中说:“太阳病经过六七天,表证仍然存在,脉象微而沉,反而没有形成结胸证,病人出现发狂的症状,这是因为热邪在下焦,少腹部应当硬满,小便自通的,通过下血才能痊愈,应用抵当汤主治。”这就是蓄血证的典型表现。
大抵诊治伤寒病,必须先观察病人的两眼,其次查看口舌,然后从心窝部向下至小腹,用手按压触摸。如果感觉有胀满坚硬感的,就应当仔细审察并施治。如果感觉少腹部硬满,应当询问病人小便情况。如果小便不通利,那是津液停聚结滞,可以用利小便的方法治疗;如果小便自通利,那就是蓄血证,应当用攻下瘀血的方法治疗。经文说:“伤寒发热,少腹胀满,按理应该小便不利,现在反而通利,说明是有瘀血。”又说:“太阳病身体发黄,脉象沉涩,少腹硬满,小便不利的,是无瘀血;小便自利,病人神志如狂的,是血证的确凿证据。”这些情况都需要用抵当丸攻下才能痊愈。阳明病证中,病人容易健忘,大便虽然干硬,但排便反而容易,颜色必定发黑,这也是蓄血证的表现。瘀血蓄积在下焦,所以出现如狂症状,正如经文所说“热结膀胱,其人如狂”。瘀血停滞在下焦,所以出现健忘症状,《内经》说:“血气并走于下,神志混乱而容易健忘。”这两种情况只要具备其一,就可以确诊为蓄血证了。
蓄血证又有轻重之分。如狂、健忘,都是蓄血证较严重的表现,必须用抵当汤或抵当丸攻下。如果表证已解,只是少腹部拘急结痛的,则是蓄血证的轻症,需要用桃仁承气汤来通利。医者的妙处在哪里呢?在于识别形证,明了脉息,知晓虚实,了解传变规律。对于明显的形证,大家都能认识,又怎能体现其妙处呢?一定是在形证错综复杂、众人未能识别时,唯独你能先识别出来,这才是妙处所在。比如有的病人没有典型的表证或里证,发热七八天,即使脉象浮数,也可以考虑使用下法。假如已经用了下法,脉数仍未解除,发热消退但食欲旺盛容易饥饿,到了六七天,又不大便,这是有瘀血,应用抵当汤主治。正当不大便的六七天期间,如果没有健忘、如狂的症状,也没有少腹硬满的征候,这个时候,大多医生会给予承气汤攻下。唯独能准确处方用抵当汤攻下的,才算是医者的妙手。像这种情况,怎么知道是有蓄血呢?且脉浮而数,浮脉主伤气,数脉主伤血。热邪客于气分则脉浮,热邪客于血分则脉数。因为用了下法之后,如果浮数和数的脉象都消失了,病就好了。如果下法之后,数脉消失,只剩下浮脉,那是营血间的邪热已去,而卫气间的邪热尚存。邪气独留心中,所以感到饥饿;邪热不能腐熟水谷,会出现潮热、口渴。等到下法之后,浮脉消失而数脉不解,那是卫气间的邪热已去,而营血间的邪热尚存。热气合并,逼迫血液下行,胃气虚弱协同热邪,导致消谷善饥。血液流注到下焦,如果腹泻不止,血液就能排出,必然会出现便脓血的情况。如果不大便六七天,血液就无法排出泄泻,必然蓄积在下焦成为瘀血,这时必须用抵当汤攻下。这确实是疾病证候的奇异之处,也是医疗方法的玄妙精微所在。能够审慎掌握这些知识的,才是真正的妙医。
Taiyang disease with blood accumulation. How is its pathology elucidated? Blood accumulation refers to the condition where blood coagulates and gathers in the Lower Jiao (Lower Burner), stagnating without flowing, and accumulating without dispersing. When blood becomes depressed in the upper part of the body leading to hematemesis, it is called Bo Jue (Thin Convulsion). When stasis remains in the lower part, it is called Blood Accumulation. This arises from Taiyang pathogenic factors following the meridians into the interior, where stasis-heat condenses within. The blood is constrained by heat, condensing and failing to circulate, thus accumulating in the Lower Jiao. The Classic states: "In Taiyang disease, after six or seven days, if the exterior syndrome persists, the pulse is faint and deep, yet there is no formation of Jie Xiong (Chest Binding), and the patient exhibits mania, this is because heat resides in the Lower Jiao. The hypogastrium should be hard and full. If urination is normal, evacuation of blood will lead to recovery, treated primarily with Dishui Tang." This describes the typical presentation of blood accumulation.
Generally, in diagnosing Shanghan (Cold Damage), one must first observe the eyes, then inspect the mouth and tongue, and finally palpate from the epigastrium down to the hypogastrium. If hardness and fullness are felt upon pressure, careful examination and treatment are required. If the hypogastrium feels hard and full, one must inquire about urination. If urination is difficult, it indicates retention of body fluids; diuretics may be used. If urination is spontaneous and free, it indicates a blood accumulation syndrome, requiring purgation of stasis. The Classic says: "In Shanghan with heat, if the hypogastrium is full, urination should be obstructed; if it is now free, it indicates the presence of blood." It also states: "In Taiyang disease, if the body is yellow, the pulse is deep and knotted, and the hypogastrium is hard, but urination is obstructed, there is no blood stasis. If urination is free and the patient appears manic, the blood syndrome is confirmed." In such cases, Dishui Wan (Dishui Pill) must be used to purge the stasis for recovery. In Yangming syndrome, if the patient suffers from forgetfulness, although the stool is hard, defecation is relatively easy, and the color is black, this is also a sign of blood accumulation. Stasis accumulated in the lower part causes manic-like symptoms, as the Classic states: "Heat binding in the Bladder leads to mania." Stasis stagnant in the lower part causes forgetfulness, as stated in the Neijing: "When blood congregates in the lower part, confusion and forgetfulness occur." If either of these conditions is present, the diagnosis of blood accumulation is established.
Blood accumulation syndromes vary in severity. Mania and forgetfulness represent severe forms of blood accumulation, requiring purgation with Dishui Tang or Dishui Wan. If the exterior syndrome has resolved, but only urgency and clumping in the hypogastrium remain, it is a mild form of blood accumulation, treated with Tao Ren Cheng Qi Tang (Peach Kernel Decoction to Order the Qi) to promote flow. Where lies the subtlety of the physician? It lies in recognizing clinical manifestations, understanding pulses, discerning deficiency and excess, and knowing the progression of the disease. Obvious manifestations are recognized by all; how does one demonstrate subtlety? True subtlety is shown when manifestations are complex and unrecognized by others, yet the physician identifies them first. For instance, consider a patient without typical exterior or interior signs, feverish for seven or eight days. Even if the pulse is floating and rapid, purgation may be considered. If purgation has been performed but the rapid pulse persists, and fever subsides while appetite increases (easy hunger), and after six or seven days there is no bowel movement, this indicates blood stasis, treated with Dishui Tang. During the period of constipation lasting six or seven days, if there are no signs of forgetfulness or mania, nor hypogastric hardness and fullness, most physicians would administer Cheng Qi Tang (Order the Qi Decoction). Only those who correctly prescribe Dishui Tang demonstrate medical subtlety. How does one know there is blood accumulation in such cases? A floating and rapid pulse indicates that floating damages Qi and rapid damages Blood. Heat affecting Qi causes a floating pulse; heat affecting Blood causes a rapid pulse. After purgation, if both floating and rapid pulses disappear, the disease resolves. If after purgation the rapid pulse disappears but the floating pulse remains, heat in Ying Blood (Nutritive Blood) has cleared, but heat in Wei Qi (Defensive Qi) remains. Pathogenic factors lingering in the heart cause hunger; pathogenic heat fails to digest food, leading to tidal fever and thirst. If after purgation the floating pulse disappears but the rapid pulse persists, heat in Wei Qi has cleared, but heat in Ying Blood remains. Heat combines and forces blood downward. With deficient Stomach Qi cooperating with heat, digestion accelerates causing easy hunger. Blood flows to the Lower Jiao; if diarrhea persists, blood is expelled, resulting in pus and blood in the stool. If there is no bowel movement for six or seven days, blood cannot be expelled via diarrhea and accumulates in the Lower Jiao as stasis, requiring purgation with Dishui Tang. This represents the uniqueness of pathological presentations and the profundity of therapeutic methods. Those who can carefully discern these principles are truly skilled physicians.