太阳中风。脉浮紧。发热恶寒身疼痛。不汗出而烦躁者。大青龙汤主之。若脉微弱。汗出恶风者不可服。
服之则厥逆筋惕肉 。此为逆也。以真武汤救之。
夫发热汗出恶风。头项强痛而脉浮缓者。为太阳中风。若发热头项强痛。身疼腰痛。骨节疼痛。体重呕逆。
恶风无汗。脉阴阳俱紧者。为太阳伤寒。此条以太阳中风四字冠之。而曰脉浮紧。发热恶寒身疼痛。不汗出。
是中风而见伤寒之脉证矣。然诸脉证中。惟脉浮而烦。及发热恶寒。皆中风所有之脉证。故为风寒并感。营卫两伤之证
也。
盖风郁则
烦。寒郁则躁。风寒并郁于营卫之间。不得汗泄。故作烦躁也。用桂枝则去风而遗其寒。用麻黄则治营而忘其卫。
故以去芍药之桂枝汤。合麻黄汤并用。加入石膏者。所以治郁热之烦躁也。三者并驰。风寒郁热之邪解矣。
故立大青龙汤主之。然青龙之制。非但为风寒并感之大纲。直为温病治表之一大柱也。后人不知。辄叹为仲景详于治伤
寒。
略于治温。故春温一证。漫无成法可师。为古今之缺典。岂知温证治法。已苞举于六经条治之中而不觉也。其寒热
温凉补泻之法。岂又在中风伤寒之外邪。然此方原为脉紧无汗者立法。如上编脉浮弱而汗出恶风者。已属阳浮阴弱
汗自出之中风。而麻黄汤已为禁剂矣。若脉见微弱。则与浮紧大相迳庭矣。浮紧为表邪实。微弱则真阳虚。其虚实迥殊。
故脉见微弱而汗出恶风者。非表邪所致。乃足少阴肾中之真阳已虚。不能升发而为卫气。所以卫阳不能固密而汗自出。
阳虚不任外气而恶风寒也。故曰不可服。若误服之。适足以亡阳而致阴气上逆。四肢厥冷。阳虚无以嘘养其筋肉而惕惕
然
动矣。此皆为误汗亡阳之逆变也。若犯此者。当急以真武汤救之。此与上编误汗条下。身 动。振振欲擗地之亡阳同
一治法。
但彼曰主之而此曰救之。则危急存亡系焉。临证施治者。当知所急矣。
大青龙汤方
麻黄（六两去节） 桂枝（二两嫩枝香甜者不去皮） 杏仁（四十枚去皮尖研） 甘草（二两） 生姜（三两切）
大枣（十二枚擘） 石膏（如鸡子大研细罗）
上七味。以水九升。先煮麻黄减二升。去上沫。内诸药煮取三升。去滓。温服一升。取微似汗。汗出多者。温粉扑
之。
一服汗出者。停后服。汗多亡阳。遂虚恶风。烦躁不得眠也。
青者。东方木之色也。龙。阳物也。盖飞腾变化。行雨之神物也。然龙之为物也。特鳞虫之长耳。非能自为飞
腾变化也。不过随阳气而出入上下。以成其用耳。故三冬阳气在下。则潜藏伏蛰而不见。故谓之潜龙勿用。
阳气出地。则曰见龙在田。至阳气上升。则曰飞龙在天矣。其所以潜而勿用者。以三冬阳气在下。则阴气在上。龙性
纯阳。故潜藏于阳气之中不敢出。出遇阴寒肃杀之气。则死矣。故曰龙蛇之蛰。以存身也。其出也。阳气上升。
则雷出地夺。龙随之而启蛰上腾。此所谓鼓之以雷霆。润之以风雨。而少阳之气。发生万物。草本敷荣矣。其藏则伏
于北方之坎。其动则出于东方之震。故曰青龙。青龙汤者。人身之春剂也。青龙主令于春者。春即人身生和长养之气也。
盖少阳木气。喜于发散。若为寒气所持。则郁而不达矣。必使阳气升发。然后降而为雨。雨犹人身之汗也。得汗则发
泄而阳气得伸。故以大青龙为行雨之神而发之。所谓木郁则达之也。若汗出恶风而见微弱之脉。为真阳大虚之候。用之
则为亢龙而有悔矣。故曰不可服也。仲景氏立方命名之义。盖有定指。夫春令少阳风木用事。阳气透地而为风。布其
生和。发育万物。为春木司令之正气。若风木太过而偏胜。或不及而抑郁。则为淫僻之邪。即能伤人害物。其感之而病
者。
谓之中风。以木得阳气而生。其性温暖。故为阳邪。其证发热恶寒。其脉浮缓。阳邪止伤阳分。所谓水流湿。火就燥也。
故独伤卫气。以致皮毛不阖而自汗。以桂枝汤和解其邪。得微汗则营卫和谐而愈矣。若以风木行令之时。温暖宣发之候。
而值六气之变迁。为乍寒所中。则虽以风伤卫之时。而有寒伤营者矣。月令所谓季春行冬令。则寒气时发。叔和例中。
但知霜降以后。至春分以前为伤寒。而不知春分以后。犹有寒气时发也。以阳气宣发之时。而为寒邪所闭。腠理不通。
阳气怫郁。发热恶寒。身疼不寒而烦躁。故立大青龙汤以治之。虽为风寒两解之法。而注家以此条虽曰太
阳中风。而伤寒脉证居多。遂谓寒多风少。不知下条之名曰伤寒者。虽中风脉证居多。亦以大青龙汤发之。此正互
相发明之义也。立方之意。盖以风木之阳邪。为客寒所胜。郁而为热。既当治其胜气。又宜平其郁邪。故于治伤寒中。
兼平风木之温邪。而于麻黄汤中倍加麻黄。又以桂枝汤非伤寒所宜。故去芍药之酸收。增入石膏辛寒清肃之品。既可
以开腠理而汗泄其寒邪。又可以和卫气而凉解其温热。夫人身之汗。犹天地之阳气。为阴气所遏而为郁蒸。阳气屈
伏之甚。则阳蒸阴而上腾。是为地气上升。升者。云也。阳气所蒸之阴气也。至升而已降。降者。雨也。即蒸腾之
阴气。随阳气而下降也。阴阳应象论云。地气上为云。天气下为雨。雨出地气。云出天气者是也。如此。则阴以阳升而
龙随之以升。阳随阴降而龙随之以降。天地之阳气得伸。阴气得平。郁蒸化而为清宁矣。谓之青龙汤者。所以治春
温中之伤寒者也。其以麻黄之全体。而兼桂枝白虎之半者。盖以非青龙之春暖。不能发寒气之郁结。非白虎之秋肃。
不能除风热之温邪也。然非独春暖之伤寒为然也。即以此治冬月之温邪亦然也。虽夏至前后温暑之时。设有寒伤营而
不汗者。亦无不然也。是以内经专以春夏秋冬。论人身肝心肺肾。立一定之体而后伸其变。盖因立万世之经常。不得
不然也。仲景绝不言春夏秋冬。而立法处方。随时变化以合其辙。是能以圆活变化之机而不离乎经常者也。故其自
序中云。撰用素问九卷。岂虚语哉。世人谓麻黄发汗。止宜于冬月之伤寒者。皆限于叔和之例也。若是。则彼所谓春分
以后。
秋分节前之时行寒疫者。又属何病邪。即使温暖之候。必以麻黄为不可用。若青龙汤之寒温并解者。亦必不可用欤。
总之仲景之书。有叔和而始晦。伤寒一例。遂画千古之定限。印定后人眼目。而后之学人。又皆死受其束缚而不敢变。
若致仲景之活法。变而为胶柱鼓瑟之法矣。其如天下后世何。故不得已而申其辨也。
真武汤方
茯苓（三两） 芍药（三两） 生姜（三两） 白术（二两） 附子（一枚去皮破八片）
上五味。以水八升。煮去滓。温服七合。日三服。
真者。先天纯一不杂之气也。武者。干金之用。阳气之动也。以干金之坚刚不屈。阳气之发扬蹈厉而言也。在八卦
则
为坎之中爻。一阳居于二阴之间。乃先天干中之阳。丹家所谓水中金。阳气潜藏之象也。在六十四卦。则为复之初爻。
实震之下爻。一阳生于黄泉之下。少阳生发之象。黄钟之实也。亦谓之玄武。玄。北方天一之水也。谓之玄者。阴阳未
判。赤黑未分之色也。盖阳亦阴黑。混淆于太极之中。故其色玄也。天地以十一月冬至子之半。阳气萌于至阴之中。一
阳藏于坎水之内。谓之潜龙。以阴寒盛极于上。不敢飞腾。故就阳气而伏蛰于深渊。待阳气出地。与阴气相薄。发为雷
电。乃能乘之而飞越天表。及至雨霁云收。阳气敛藏。龙亦随之而复归江海矣。岂能常飞不潜。常现不隐。时夭矫于天
际乎。不然。阴盛于下。阳极于上。龙无所归。虽以昭昭之灵。有烂死泥沙已耳。能无患乎。所谓亢龙有悔也。若真阳
之在人身也。处两肾之中。所谓命门是也。肾本冬脏。六节藏象论云。肾者。主蛰封藏之本。精之处也。上古天真论云。
肾者主水。聚五脏六腑之精而藏之。夫肾者。天一之水也。精者。阴之凝聚也。精为阴气之极。故曰天癸。癸者。十干
之终。癸尽则甲出。阴极阳生之处也。以真阳生于至阴之中。故阳气藏于阴精之内。广成子云。人身中真阳之气。藏于
阴精之内。精气者。真气之母。真气者。精气之子。常将母子相守。故不死复归其根是也。是以命门藏于两肾之中。其
象为坎。命门者。真阳也。两肾者。真阴也。其出也。则为三焦之用。名曰相火。相火者。龙火也。其入也。藏于两肾
之中。谓之真阳。真阳者。潜龙也。真阳虽处下焦。而能熏蒸谷气。升发清阳。直达皮肤而为卫气。卫气者。
真阳之发越也。所以温肌肉。固腠理。司开阖。而肺脏主之者也。其出于肾而主于肺者。何也。水热穴论云。
其本在肾。其末在肺故也。肺肾何以有本末之称乎。盖肾者。人身之地气也。肺者。人身之天气也。真阳发越。
地气之上升也。呼吸流贯。天气之下降也。六微旨大论曰。升已而降。降者为天。降已而升。升者为地。天
气下降。气流于地。地气上升。气腾于天。高下相召。升降相因也。故地气升而为云。天气降而为雨。所以
阳气胜而郁蒸。阴液泄而为汗。故曰阳之汗。以天地之雨名之。汗泄出于皮毛。肺脏主之。肺以藏魄。故曰魄汗。
汗者。所以开腠理而泄寒邪。散郁热者也。若寒伤营分。腠理郁结。发热恶汗。身疼无汗者宜发之。然亦微汗
而已。若脉微弱而汗出恶风者。不可发也。脉微弱则真气已虚。汗出恶风则卫气衰弱。阳虚可知。故少阴条下。
有脉微不可发汗之禁。更误服大青龙汤。而犯虚虚之戒。使卫气丧失。真阳败亡。遂致有厥逆 惕之变。此时孤
阳飞越于外。阴寒独盛于中。使龙不归渊。顷刻有丧亡之祸。故非真武不足以救之。茯苓淡渗而下走。导入水源也。
芍药敛阴。酸以收之也。姜术俱入足太阴。所以创建中气。姜可以宣达阳气。术可以培土制水。附子所以急救坎
中之阳。恢复命门真气。招集散亡之阳。使阳气仍归下焦。则天根温暖。龙方就之以居。故能导龙归窟。龙本坎中之阳。
北方之位。龙之所生。龙之所潜。乃其故处。实其安宅也。武之与龙。虽有阴阳之分。本为一体。所谓龟蛇同气也。
沈存中云。六气方家以配六神。而方唯五。东方厥阴之气。其性仁。其神化。其色青。其形长。其虫鳞。唯龙之青者
可以体之。然未必有是物也。其他取象皆类此。如朱雀居南。白虎居西。玄武居北。勾陈之虚位居中矣。然则 蛇
何所居乎。不知唯北方有二。曰玄武。太阳寒水之气也。 蛇。少阳相火之气也。在人为肾。肾
也有二。左属太阳膀胱寒水。右属少阳三焦相火。火降而息水。水腾而为雨露。以滋五脏。上下相交。此坎离
之交以为否泰者也。故肾为寿命之本。夫沈氏之以两肾为左水右火者。非难经高阳生之伪说也。所以论两尺脉为三焦
膀胱之寄体也。推其本体之坎象。则左右皆肾而俱属坤阴。唯中爻则先天之干阳也。所谓乾坤交媾罢。一点落黄
庭。乃生天生地生人物之根本也。一阳陷于二阴之间。是 蛇居于玄武之中。 蛇本能兴云雾而飞游。蛇之能化
龙者也。故荀子谓其能无足而飞也。以其潜伏而将出飞腾。故谓之 蛇。至乘阳气而飞腾。乃为龙耳。今人于真武
像前。设龟蛇之形。不置之于左右。而必以蛇加龟背者。所以象夫坎之体也。蛇者。坎中一画之阳爻也。龟者。上下二
阴之四段也。盖先天真阳。非坎不藏。仲景深知消息。故其立方用意。所以温养坎宫。使真阳归其魂而返其宅。已尽
坎离之用。所以但有真武汤。而无朱雀汤也。历代名家。俱未详其义。方氏条辨。又不揣其意。谓真武专位乎北。而为
司水之神。龙既不能外水以自神。水又必由真武以神其主。吾知其不能不降于真武矣。喻氏复取其说。亦云真武乃北
方司水之神。龙唯藉水。可能变化。设真武不与之以水。青龙不能奋然升天可知。是皆但知真武为水。而不知水中有火。
但以真武为阴。而不知阴中有阳。如此而曰舍天人致一之理者。不足以谭医。何哉。又引许旌阳斩蛟事。谓蛟蜃之精。
从砚水中逸去。水怪原有尺水丈波之能。向非真武坐镇北方。天地间久为龙蛇之窟矣。惜哉通儒。少究玄理。亦习此世
俗之谈。何以尚论千古邪。
伤寒脉浮缓。身不疼。但重。乍有轻时。无少阴症者。大青龙汤发之。
前条用大青龙汤。以中风冠之。皆见伤寒之脉症。此条亦用大青龙。又以伤寒冠之。而见中风之脉症。非有风寒轻
重之分。皆所以互相发明其义也。浮缓。中风脉也。身不疼。承上文发热恶寒身疼痛而言也。因承上文。故不复言发
热恶寒也。身不疼者。寒邪轻也。身不疼而但重。唯身重则阴寒之见证也。凡证属阴寒则身重。所以寒伤营者身重。
而邪入阴经者亦重。故少阴有四肢沉重而疼痛也。然乍有轻时。则重为阴邪而属伤寒。轻为阳邪而属中风矣。故
为风寒两伤营卫之证也。无少阴证。言无上条脉微弱汗出恶风之脉症也。前脉微弱而汗出。即指少阴肾脏虚寒。
太阳中风证。若出现脉象浮紧，发热恶寒，身体疼痛，无汗且烦躁的症状，应用大青龙汤主治。如果脉象微弱，有汗出且怕风的情况，则不可服用。
服用了大青龙汤后，如果出现四肢厥冷、筋脉跳动、肌肉颤动的症状，这是误治导致的逆证。此时应用真武汤来救治。
发热、汗出、恶风，头项强痛且脉象浮缓的，属于太阳中风证。如果发热、头项强痛，身体疼痛、腰痛、骨节疼痛，身体沉重、呕逆，恶风无汗，脉象寸关尺三部都紧的，属于太阳伤寒证。这一条以“太阳中风”四字开头，却提到脉浮紧、发热恶寒、身体疼痛、无汗，这是中风病出现了伤寒的脉证。然而在各种脉证中，只有脉浮而烦，以及发热恶寒，都是中风病所具有的脉证，因此这是风寒同时侵袭，营卫两伤的证候。
大概风邪郁滞则导致烦，寒邪郁滞则导致躁。风寒同时郁滞在营卫之间，不能通过出汗宣泄，所以产生烦躁。如果用桂枝汤，只能祛风而遗漏了散寒；如果用麻黄汤，只能治疗营分而忽略了卫分。因此用去掉芍药的桂枝汤，合上麻黄汤一起使用。加入石膏，是为了治疗因郁热引起的烦躁。这三者并行，风寒郁热的邪气得以解除。
所以确立大青龙汤为主治方剂。然而大青龙汤的体制，不仅仅是针对风寒并感的大纲，更是温病治疗表证的一大支柱。后人不知道这一点，往往感叹张仲景详细论述治疗伤寒，而简略于治疗温病。因此春温这一病症，漫无成法可以效法，成为古今的缺憾。哪里知道温病的治法，已经包含在六经辨证的治疗之中而人们没有察觉呢？其寒热温凉补泻的方法，难道又在中风和伤寒之外吗？然而这个方子原本是为脉紧无汗的人设立的法则。如上编所述，脉浮弱且有汗出、恶风的，已经属于阳浮阴弱、自汗出的中风证，而麻黄汤已经是禁忌之剂了。如果脉象见微弱，那就与浮紧脉大相径庭了。浮紧代表表邪实盛，微弱则代表真阳虚衰。虚实截然不同，所以脉象见微弱且有汗出、恶风的，不是表邪所致，而是足少阴肾中的真阳已经虚衰，不能升发成为卫气，所以卫阳不能固密而自汗出。阳气虚衰不能抵御外气而感到恶风寒。所以说不可服用。如果误服，恰好足以导致亡阳并使阴气上逆，四肢厥冷，阳气虚衰无法温养筋肉而出现惕惕然跳动的情况。这些都是误用发汗法导致亡阳的逆变证。如果犯了这种错误，应当紧急用真武汤来救治。这与上编误汗条下提到的身瞤动、振振欲擗地的亡阳证，治疗方法相同。
只是那里说“主之”，这里说“救之”，说明危急存亡系于此。临床施治者，应当知道其中的急迫性。
大青龙汤方
麻黄（六两，去节） 桂枝（二两，嫩枝香甜者不去皮） 杏仁（四十枚，去皮尖，研碎） 甘草（二两） 生姜（三两，切片）
大枣（十二枚，掰开） 石膏（如鸡蛋大小，研细过筛）
以上七味药，用水九升，先煮麻黄，减少二升水，去掉上面的沫，加入其他药物，煮取三升药液，去渣。温服一升，取微似汗。如果汗出过多，用温粉扑身。
第一服药后汗出的，停服后面的药。汗多会导致亡阳，进而虚弱、恶风、烦躁、不得安眠。
青，是东方木的颜色。龙，是阳物。大概是飞腾变化、行云布雨的神物。然而龙作为生物，不过是鳞虫之长罢了，并不能自己飞腾变化。不过是随着阳气的出入上下，来成就它的作用罢了。所以在冬季三个月，阳气在下，则潜藏伏蛰而不见，所以叫作“潜龙勿用”。
阳气出地，就叫“见龙在田”。到阳气上升，就叫“飞龙在天”了。之所以潜藏而不用，是因为冬季三个月阳气在下，阴气在上，龙性纯阳，所以潜藏在阳气之中不敢出来。出来遇到阴寒肃杀之气，就会死掉。所以叫作“龙蛇之蛰，以存身也”。它出来时，阳气上升，雷出地裂，龙随之而起蛰上腾。这就是所说的“鼓之以雷霆，润之以风雨”，而少阳之气，发生万物，草木繁荣茂盛。它隐藏时潜伏在北方的坎位，活动时就出于东方的震位。所以叫作青龙。青龙汤，就是人身体的春剂。青龙在春季主令，春季就是人身体的生和长养之气。
大概少阳木气，喜欢发散。如果被寒气束缚，就郁结而不能通达。必须使阳气升发，然后下降成为雨。雨就像人身体的汗一样。得到汗则发泄而阳气得以伸展。所以以大青龙为行雨之神而发之。这就是所说的“木郁则达之”。如果汗出恶风且见微弱之脉，是真阳大虚的征候，使用它就会导致“亢龙有悔”。所以说不可服用。张仲景创立方剂命名的意义，大概有固定的指向。春季时令少阳风木当令，阳气透地而为风，布散生和之气，发育万物，这是春木司令的正气。如果风木太过而偏胜，或者不及而抑郁，就成为淫僻之邪，就能伤人害物。感受它而生病的，叫作中风。因为木得阳气而生，其性温暖，所以是阳邪。其证候发热恶寒，脉象浮缓。阳邪只伤阳分，所谓“水流湿，火就燥”。所以只伤卫气，导致皮毛不闭合而自汗。用桂枝汤和解邪气，得到微汗则营卫和谐而痊愈。如果在风木行令之时，温暖宣发的季节，却遇到六气的变迁，被突然的寒冷所中，那么虽然是以风伤卫的时候，也有寒伤营的情况。月令所说“季春行冬令，则寒气时发”，叔和的例子中，只知道霜降以后到春分以前是伤寒，而不知道春分以后，还有寒气时发。在阳气宣发的时候，被寒邪闭塞，腠理不通，阳气怫郁，发热恶寒，身体疼痛但不寒而烦躁，所以设立大青龙汤来治疗它。虽然是风寒两解的方法，但注家认为这一条虽然叫太阳中风，而伤寒脉证居多，于是说是寒多风少。不知道下一条名为伤寒的，虽然中风脉证居多，也用大青龙汤发汗。这正是互相发明的意思。立方之意，大概是以风木的阳邪，被客寒所胜，郁结而为热。既然应当治疗胜气，又适宜平复郁邪。所以在治疗伤寒中，兼平风木的温邪。而在麻黄汤中加倍麻黄，又因为桂枝汤不适合伤寒，所以去掉芍药的酸收，增加石膏辛寒清肃的药物。既可以开腠理而汗泄寒邪，又可以和卫气而凉解温热。人身体的汗，犹如天地的阳气，被阴气遏制而成为郁蒸。阳气屈伏得很厉害，则阳蒸阴而上腾，这是地气上升。升者，是云。是阳气所蒸的阴气。到了升就已经降。降者，是雨。即蒸腾的阴气，随阳气而下降。《阴阳应象大论》说：“地气上为云，天气下为雨。雨出地气，云出天气。”是这样。这样，阴随阳升而龙随之升，阳随阴降而龙随之降。天地的阳气得以伸展，阴气得平，郁蒸化为清宁。叫作青龙汤，是用来治疗春温中的伤寒的。它以麻黄的全体，兼有桂枝和白虎的一半。大概如果不是青龙的春暖，不能发寒气之郁结；如果不是白虎的秋肃，不能除风热之温邪。然而不仅春天的伤寒是这样，就是用此治疗冬天的温邪也一样。即使是夏至前后温暑的时候，假设有寒伤营而无汗的，也没有不是这样的。所以《内经》专门以春夏秋冬，论述人身肝心肺肾，确立一定的体例而后伸其变化。大概是因为确立万世的常规，不得不如此。张仲景绝口不提春夏秋冬，而立法处方，随时变化以符合其规律。这是能以圆活变化的机制而不离开常规的人。所以他在自序中说：“撰用素问九卷”，难道是空话吗？世人说麻黄发汗，只适用于冬天的伤寒，都是局限于叔和的例法。如果是这样，那么他所说的春分以后、秋分节前之时行的寒疫，又属于什么病邪？即使在温暖的季节，一定认为麻黄不可用。像大青龙汤这样寒温并解的方子，也必不可用吗？
总之张仲景的书，有了王叔和才开始晦涩。伤寒一例，于是划定了千古的定限，印定了后人的眼目，而后来的学人，又都死板地受其束缚而不敢变。致使张仲景的活法，变成了胶柱鼓瑟的死法。这对天下后世怎么办？所以不得已而申述辨析。
真武汤方
茯苓（三两） 芍药（三两） 生姜（三两） 白术（二两） 附子（一枚，去皮，破成八片）
以上五味药，用水八升，煮取药液，去渣。温服七合，每天三次。
真，是先天纯一不杂的气。武，是乾金的功用，阳气的发动。以乾金的坚刚不屈，阳气之发扬蹈厉而言。在八卦中则是坎卦的中爻，一阳居于二阴之间，乃是先天乾中之阳，丹家所谓水中金，是阳气潜藏的象。在六十四卦中，则是复卦的初爻，实为震卦的下爻。一阳生于黄泉之下，是少阳生发的象，也是黄钟之实。也叫作玄武。玄，是北方天一之水。叫作玄，是因为阴阳未判，赤黑未分的颜色。大概阳也是阴黑，混淆在太极之中，所以它的颜色是玄。天地在十一月冬至子时的半刻，阳气萌生于至阴之中，一阳藏在坎水之内，叫作潜龙。因为阴寒盛极于上，不敢飞腾，所以就着阳气而伏蛰于深渊，等待阳气出地，与阴气相薄，发为雷电，才能乘之而飞越天表。等到雨霁云收，阳气敛藏，龙也随之回归江海。难道能常飞不潜，常现不隐，时时矫健于天际吗？不然的话，阴盛于下，阳极于上，龙无所归，即使是有灵性的昭昭之物，也会烂死在泥沙里。能不患难吗？这就是所说的“亢龙有悔”。如果真阳在人体中，处在两肾之中，就是所谓的命门。肾本是冬脏，《六节藏象论》说：肾，是主蛰封藏的根本，精的处所。《上古天真论》说：肾主水，聚五脏六腑之精而藏之。夫肾，是天一之水。精，是阴的凝聚。精是阴气的极点，所以叫作天癸。癸，是天干的终位。癸尽则甲出，是阴极阳生的地方。因为真阳生于至阴之中，所以阳气藏在阴精之内。广成子说：人身中的真阳之气，藏在阴精之内。精气是真气之母，真气是精气之子。常常将母子相守，所以不死，复归其根。所以命门藏在两肾之中，其象为坎。命门，是真阳。两肾，是真阴。它出来时，就是三焦的功用，名叫相火。相火，就是龙火。它进去时，藏在两肾之中，叫作真阳。真阳，就是潜龙。真阳虽然处于下焦，却能熏蒸谷气，升发清阳，直达皮肤成为卫气。卫气，是真阳的发越。所以温肌肉，固腠理，司开阖，由肺脏主宰。它出于肾而主于肺，为什么呢？《水热穴论》说：其本在肾，其末在肺。肺肾为什么有本末之称？大概肾，是人身的地气。肺，是人身的天气。真阳发越，是地气的上升。呼吸流贯，是天气的下降。《六微旨大论》说：升已而降，降者为天。降已而升，升者为地。天气下降，气流于地。地气上升，气腾于天。高下相召，升降相因。所以地气升而为云，天气降而为雨。所以阳气胜而郁蒸，阴液泄而为汗。所以叫作“阳之汗，以天地之雨名之”。汗泄出于皮毛，由肺脏主宰。肺以藏魄，所以叫作魄汗。汗，是用来开腠理而泄寒邪，散郁热的。如果寒伤营分，腠理郁结，发热恶寒，身体疼痛无汗的，宜发汗。但也只需微汗而已。如果脉微弱而有汗出恶风的，不可发汗。脉微弱则真气已虚，汗出恶风则卫气衰弱，可知阳气虚。所以在少阴条下有脉微不可发汗的禁令。如果再误服大青龙汤，而犯虚虚的戒律，使卫气丧失，真阳败亡，遂导致有厥逆、筋惕肉的病变。此时孤阳飞越于外，阴寒独盛于中，使龙不归渊，顷刻有丧亡之祸。所以非真武汤不足以救治。茯苓淡渗而下走，导入水源。芍药敛阴，酸以收之。姜术俱入足太阴脾经，所以创建中气。姜可以宣达阳气，术可以培土制水。附子所以急救坎中之阳，恢复命门真气，招集散亡之阳，使阳气仍归下焦，则天根温暖，龙才就之以居。所以能导龙归窟。龙本是坎中之阳，北方之位，龙之所生，龙之所潜，乃其故处，实其安宅也。武与龙，虽然有阴阳之分，本为一体，所谓龟蛇同气。沈括说：六气方家以配六神，而方唯五。东方厥阴之气，其性仁，其神化，其色青，其形长，其虫鳞。唯有龙之青者可以体现它。然而未必真有这种东西。其他的取象都类似。如朱雀居南，白虎居西，玄武居北，勾陈的虚位居中。然而螣蛇何所居乎？不知道唯有北方有二，曰玄武，是太阳寒水之气。螣蛇，是少阳相火之气。在人体为肾。肾也有二，左属太阳膀胱寒水，右属少阳三焦相火。火降而息水，水腾而为雨露，以滋五脏。上下相交，这是坎离之交以为否泰。所以肾为寿命之本。沈氏以两肾为左水右火，并非《难经》高阳生的伪说。所以论两尺脉为三焦膀胱的寄体。推其本体之坎象，则左右皆肾而俱属坤阴，唯中爻则先天之干阳也。所谓“乾坤交媾罢，一点落黄庭”，乃生天生地生人物的根本。一阳陷于二阴之间，是螣蛇居于玄武之中。螣蛇本能兴云雾而飞游，是蛇之能化龙者也。所以荀子谓其能无足而飞。以其潜伏而将出飞腾，故谓之螣蛇。至乘阳气而飞腾，乃为龙耳。今人在真武像前，设龟蛇之形，不置之于左右，而必以蛇加龟背者，所以象夫坎之体也。蛇者，坎中一画之阳爻也。龟者，上下二阴之四段也。盖先天真阳，非坎不藏。张仲景深知消息，故其立方用意，所以温养坎宫，使真阳归其魂而返其宅。已尽坎离之用，所以但有真武汤，而无朱雀汤。历代名家，都未详其义。方有执的《条辨》，又不揣其意，谓真武专位乎北，而为司水之神。龙既不能外水以自神，水又必由真武以神其主，吾知其不能不降于真武矣。喻嘉言又取其说，亦云真武乃北方司水之神，龙唯藉水，可能变化。设真武不与之以水，青龙不能奋然升天可知。是皆但知真武为水，而不知水中有火。但以真武为阴，而不知阴中有阳。如此而曰舍天人致一之理者，不足以谭医。何哉？又引许旌阳斩蛟事，谓蛟蜃之精，从砚水中逸去。水怪原有尺水丈波之能。向非真武坐镇北方，天地间久为龙蛇之窟矣。惜哉通儒，少究玄理，亦习此世俗之谈，何以尚论千古邪。
伤寒脉浮缓，身体不疼，只是沉重，偶尔有轻的时候，没有少阴证的，用大青龙汤发汗。
前一条用大青龙汤，以中风冠之，都见到伤寒的脉症。这一条也用大青龙，又以伤寒冠之，而见到中风的脉症。并不是有风寒轻重的分别，都是为了互相发明其义。浮缓，是中风的脉。身不疼，承接上文发热恶寒身疼痛而言。因为承接上文，所以不再提发热恶寒。身不疼，说明寒邪轻。身不疼而只是重，唯身重则是阴寒的见证。凡是证属阴寒则身重。所以寒伤营者身重，而邪入阴经者也重。所以少阴有四肢沉重而疼痛。然而乍有轻时，则重为阴邪而属伤寒，轻为阳邪而属中风。所以为风寒两伤营卫之证。无少阴证，指没有上条脉微弱汗出恶风的脉症。前脉微弱而汗出，即指少阴肾脏虚寒。
Taiyang Wind-Strike (Taiyang Zhong Feng). If the pulse is floating and tight, accompanied by fever, aversion to cold, body pain, absence of sweating, and irritability, Da Qing Long Tang (Major Blue Dragon Decoction) should be administered. However, if the pulse is faint and weak, with sweating and aversion to wind, it must not be taken.
Taking it in such cases will lead to cold extremities, twitching of tendons, and tremors of muscles. This constitutes a therapeutic error (Ni Zheng). In this scenario, Zhen Wu Tang (True Warrior Decoction) should be used for rescue.
Fever, sweating, aversion to wind, stiff neck and occipital rigidity, with a floating and slow pulse, characterizes Taiyang Wind-Strike. Fever, stiff neck and occipital rigidity, body pain, lower back pain, joint pain, heaviness of the body, nausea/vomiting, aversion to wind, absence of sweating, and a tight pulse at all positions (Yin and Yang) characterize Taiyang Cold Damage (Tai Shang Han). This clause begins with "Taiyang Wind-Strike," yet mentions a floating-tight pulse, fever, aversion to cold, body pain, and absence of sweating. This represents Wind-Strike presenting with Cold Damage pulses and symptoms. However, among these various pulses and symptoms, only the floating pulse with irritability, as well as fever and aversion to cold, are characteristic of Wind-Strike. Therefore, this is a syndrome of simultaneous invasion by Wind and Cold, injuring both Ying (Nutritive) and Wei (Defensive) levels.
Generally, Wind stagnation leads to irritability (Fan), while Cold stagnation leads to restlessness (Zao). When Wind and Cold simultaneously stagnate between the Ying and Wei levels without being released through sweating, irritability and restlessness arise. Using Guizhi Tang (Cinnamon Twig Decoction) would dispel Wind but neglect Cold; using Mahuang Tang (Ephedra Decoction) would treat the Ying level but neglect the Wei level. Therefore, Guizhi Tang with Shaoyao removed is combined with Mahuang Tang. Shigao (Gypsum Fibrosum) is added to treat the irritability caused by stagnant heat. The combined action of these three components resolves the pathogens of Wind, Cold, and stagnant heat.
Thus, Da Qing Long Tang is established as the primary formula. However, the formulation of Qing Long is not merely a general principle for simultaneous Wind-Cold invasion but also a major pillar for treating the exterior stage of Warm Diseases (Wen Bing). Later generations, unaware of this, often lament that Zhang Zhongjing detailed the treatment of Cold Damage but was brief regarding Warm Diseases. Consequently, Spring-Warmth lacks established methods for reference, representing a gap in medical history from ancient to modern times. They fail to realize that the treatment principles for Warm Diseases are already encompassed within the six-channel differentiation system without their awareness. Are the methods of Cold, Heat, Warmth, Coolness, Tonification, and Purging not applicable beyond Wind-Strike and Cold Damage? Yet, this formula was originally legislated for those with a tight pulse and absence of sweating. As mentioned in the previous section, a floating-weak pulse with sweating and aversion to wind belongs to Wind-Strike characterized by floating Yang and deficient Yin with spontaneous sweating; in such cases, Mahuang Tang is contraindicated. If the pulse is faint and weak, it is vastly different from a floating-tight pulse. Floating-tight indicates excess exterior pathogen, whereas faint and weak indicates deficiency of True Yang. The difference between excess and deficiency is distinct. Therefore, a faint and weak pulse with sweating and aversion to wind is not caused by an exterior pathogen but by the deficiency of True Yang in the Foot-Shaoin Kidney, which fails to ascend and transform into Wei Qi. Consequently, Wei Yang cannot consolidate, leading to spontaneous sweating. Yang deficiency fails to resist external factors, causing aversion to wind and cold. Hence, it is stated that it must not be taken. If mistakenly taken, it will inevitably cause loss of Yang and counterflow of Yin Qi, resulting in cold extremities. Yang deficiency fails to nourish muscles and tendons, causing trembling movements. These are all adverse transformations due to mistaken sweating leading to Yang loss. If such an error occurs, Zhen Wu Tang must be urgently administered for rescue. This shares the same treatment principle as the Yang loss described in the previous section under mistaken sweating, characterized by muscle twitching and a sensation of falling.
However, where the former says "administer" (Zhu Zhi) and this says "rescue" (Jiu Zhi), it signifies a matter of life and death. Clinicians must understand the urgency.
Da Qing Long Tang Formula
Mahuang (Six liang, nodes removed) Guizhi (Two liang, tender branches, sweet and fragrant, skin not removed) Xingren (Forty seeds, skin and tips removed, ground) Gancao (Two liang) Shengjiang (Three liang, sliced) Dazao (Twelve pieces, split) Shigao (Size of a chicken egg, finely ground and sieved)
The above seven ingredients are boiled in nine sheng of water. First, boil Mahuang until reduced by two sheng, remove the foam on top. Then add the remaining herbs and boil to obtain three sheng of decoction. Strain. Take one sheng warm. Aim for slight sweating. If sweating is excessive, apply warm powder to the body.
If sweating occurs after the first dose, stop taking the remaining medicine. Excessive sweating causes Yang loss, leading to weakness, aversion to wind, irritability, and insomnia.
Qing (Green/Blue) is the color of Wood in the East. Long (Dragon) is a Yang entity. It is generally regarded as a divine creature capable of soaring and changing, bringing rain. However, as the leader of scaled creatures, the dragon cannot soar or change by itself. It merely follows the entry and exit, ascent and descent of Yang Qi to fulfill its function. During the three winter months, when Yang Qi is below, it hides and remains unseen, hence termed "Hidden Dragon, Do Not Act."
When Yang Qi emerges from the earth, it is called "Dragon Appearing in the Field." When Yang Qi ascends, it is called "Flying Dragon in the Sky." The reason for hiding and not acting is that during winter, Yang Qi is below and Yin Qi is above. Since the dragon's nature is purely Yang, it hides within Yang Qi and dares not emerge. Emerging would expose it to Yin-Cold and killing energy, leading to death. Hence, "The hibernation of dragons and snakes preserves their lives." When it emerges, Yang Qi rises, thunder erupts from the earth, and the dragon awakens from hibernation and ascends. This is what is meant by "stimulated by thunder and lightning, moistened by wind and rain," where Shaoyang Qi generates all things, and herbs and trees flourish. When hidden, it lies in Kan (North); when active, it emerges from Zhen (East). Hence, it is called Qing Long (Azure Dragon). Qing Long Tang is the "Spring Tonic" of the human body. Qing Long governs in Spring, which corresponds to the Qi of generation, harmony, and nourishment in the human body.
Shaoyang Wood Qi prefers dispersion. If constrained by Cold Qi, it becomes stagnant and blocked. Yang Qi must ascend before descending as rain. Rain is analogous to sweat in the human body. Sweating allows release and extension of Yang Qi. Thus, Da Qing Long is likened to the divine bringer of rain to induce this release. This is the principle of "dispersing Wood stagnation." If there is sweating, aversion to wind, and a faint pulse, it indicates severe deficiency of True Yang. Using this formula would result in "Arrogant Dragon brings regret." Hence, it is stated that it must not be taken. The meaning behind Zhang Zhongjing's creation and naming of formulas has specific references. In Spring, Shaoyang Wind-Wood is dominant. Yang Qi penetrates the earth to become wind, distributing harmonious Qi to develop all things. This is the righteous Qi of Spring Wood command. If Wind-Wood is excessive and overpowering, or insufficient and depressed, it becomes a perverse pathogen that harms humans and objects. Illness contracted from this is called Wind-Strike. Since Wood is born from Yang Qi and is warm in nature, it is a Yang pathogen. Its symptoms include fever and aversion to cold, with a floating-slow pulse. Yang pathogens only injure the Yang aspect, as "water flows to wet places, fire moves to dry places." Thus, it only injures Wei Qi, causing pores to fail to close and leading to spontaneous sweating. Guizhi Tang is used to harmonize the pathogen; obtaining slight sweat restores harmony between Ying and Wei, leading to recovery. However, during the time of Wind-Wood command, when warmth and dispersion prevail, if changes in the Six Qi occur and sudden Cold strikes, although Wind injures Wei, Cold may also injure Ying. The Monthly Ordinances state: "In late Spring, if Winter orders are followed, Cold Qi frequently appears." He Suhe's examples only recognize the period from Frost Descent to Spring Equinox as Cold Damage, failing to realize that even after Spring Equinox, Cold Qi can still appear. During the time of Yang Qi dispersion, if closed by Cold pathogen, pores block, Yang Qi becomes stifled, causing fever, aversion to cold, body pain, and irritability without chills. Thus, Da Qing Long Tang is established to treat this. Although it is a method to resolve both Wind and Cold, commentators note that although this clause is titled Taiyang Wind-Strike, most symptoms and pulses belong to Cold Damage. They conclude it is more Cold than Wind. They do not realize that the next clause, titled Cold Damage, presents mostly Wind-Strike symptoms but is also treated with Da Qing Long Tang. This illustrates mutual clarification. The intent of the formula is that the Yang pathogen of Wind-Wood is overcome by exogenous Cold, becoming stagnant and turning into heat. One must treat the overcoming pathogen and pacify the stagnant pathogen. Thus, in treating Cold Damage, one simultaneously pacifies the Warm pathogen of Wind-Wood. Mahuang is doubled in Mahuang Tang. Since Guizhi Tang is unsuitable for Cold Damage, Sour-astringent Shaoyao is removed. Xin-Cold and clearing Shigao is added. This opens pores to sweat out Cold pathogen and harmonizes Wei Qi to cool and resolve Warmth-Heat. Human sweat is like Heaven's Yang Qi. When suppressed by Yin Qi, it becomes stagnant steaming. When Yang Qi is severely constrained, Yang steams Yin upward, which is Earth Qi ascending. Ascending is Cloud, which is Yin Qi steamed by Yang. Upon ascending, it descends. Descending is Rain, which is steamed Yin Qi descending with Yang Qi. The Treatise on Yin-Yang Correspondences states: "Earth Qi ascends to form clouds, Heaven Qi descends to form rain. Rain comes from Earth Qi, Clouds come from Heaven Qi." In this way, Yin ascends with Yang, and the Dragon ascends with it; Yang descends with Yin, and the Dragon descends with it. Heaven's Yang Qi extends, Yin Qi balances, and stagnant steaming transforms into clarity and peace. Called Qing Long Tang, it treats Cold Damage within Spring-Warmth. It uses the full power of Mahuang, combined with half the power of Guizhi and Bai Hu (White Tiger). Essentially, without the spring warmth of Qing Long, the stagnation of Cold Qi cannot be released; without the autumn austerity of Bai Hu, the Warm pathogen of Wind-Heat cannot be eliminated. This applies not only to Spring Cold Damage but also to Winter Warm pathogens. Even around Summer Solstice, during Warm-Heat seasons, if Cold injures Ying without sweating, the same principle applies. Thus, the Neijing specifically discusses Liver, Heart, Lung, and Kidney corresponding to Spring, Summer, Autumn, and Winter, establishing a fixed structure to explain variations. This establishes eternal constants, necessitating such an approach. Zhang Zhongjing never explicitly mentions Spring, Summer, Autumn, and Winter, yet his legislation and prescriptions change with time to align with these patterns. He embodies the mechanism of flexible change without departing from constants. Hence, in his preface, he states, "Consulted the Nine Volumes of Suwen," which is no empty words. People claim Mahuang induces sweating and is only suitable for Winter Cold Damage, limited by He Suhe's examples. If so, what disease category do the Cold Epidemics occurring after Spring Equinox and before Autumn Equinox fall into? Even in warm seasons, if Mahuang is deemed unusable, how much more so for Da Qing Long Tang, which resolves both Cold and Heat?
In summary, Zhang Zhongjing's works became obscure with He Suhe's compilation. Treating all Cold Damage as one category created fixed limits for millennia, fixing later scholars' perspectives. Subsequent learners rigidly bound themselves, unable to vary, turning Zhang Zhongjing's living methods into rigid, inflexible practices. What then of the world and future generations? Thus, compelled, I clarify these points.
Zhen Wu Tang Formula
Fuling (Three liang) Shaoyao (Three liang) Shengjiang (Three liang) Baizhu (Two liang) Fuzi (One piece, peeled, broken into eight slices)
The above five ingredients are boiled in eight sheng of water. Strain. Take seven ge warm, three times daily.
Zhen (True) refers to the primordial, pure, unadulterated Qi. Wu (Martial) refers to the function of Qian Metal and the movement of Yang Qi. Speaking of Qian Metal's firmness and unyielding nature, and Yang Qi's vigorous manifestation. In the Eight Trigrams, it is the middle line of Kan. One Yang resides between two Yins, representing the Yang of primordial Qian, known in Daoist alchemy as "Metal in Water," symbolizing latent Yang Qi. In the Sixty-Four Hexagrams, it is the initial line of Fu, actually the lower line of Zhen. One Yang is born beneath the yellow springs, symbolizing the generation of Shaoyang, the reality of Huangzhong. It is also called Xuan Wu (Dark Warrior). Xuan (Dark/Mysterious) refers to the Heavenly Water of the North. It is called Dark because Yin and Yang are undifferentiated, and red and black are indistinguishable. Yang mixes with Yin-black within the Great Ultimate, hence its color is Xuan. At the midpoint of Zi hour on the Winter Solstice in the eleventh month, Yang Qi germinates within extreme Yin. One Yang hides within Kan Water, called Hidden Dragon. Because Yin-Cold is extremely strong above, it dares not soar, thus lying dormant in the abyss with Yang Qi, waiting for Yang Qi to emerge from the earth and clash with Yin Qi to generate thunder and lightning, enabling it to fly across the heavens. After rain clears and clouds disperse, Yang Qi gathers and hides, and the dragon returns to rivers and seas. Can it constantly fly without hiding, constantly appear without concealing, always soaring in the sky? Otherwise, with Yin strong below and Yang extreme above, the dragon has nowhere to return. Even a luminous spirit would rot in mud and sand. Would it not suffer? This is what is meant by "Arrogant Dragon brings regret." If True Yang in the human body resides in the two kidneys, known as Mingmen (Gate of Life). The Kidney is the organ of Winter. The Treatise on the Six Sections and Organ Manifestations states: The Kidney is the root of hibernation and storage, the dwelling of Essence. The Treatise on Ancient Natural Truth states: The Kidney governs Water, gathering the Essence of the Five Zang and Six Fu organs to store it. The Kidney is Heavenly Water of Number One. Essence is the condensation of Yin. Essence is the extreme of Yin Qi, hence called Tian Gui (Heavenly Puberty). Gui is the end of the Ten Heavenly Stems. When Gui ends, Jia emerges, the place where Yin extreme generates Yang. Since True Yang is born within extreme Yin, Yang Qi is stored within Yin Essence. Guangchengzi said: The True Yang Qi in the human body is stored within Yin Essence. Essence-Qi is the mother of True Qi; True Qi is the child of Essence-Qi. Constantly keeping mother and child together ensures immortality and returning to the root. Thus, Mingmen is stored within the two kidneys, its image is Kan. Mingmen is True Yang; the two kidneys are True Yin. When it emerges, it functions as Sanjiao, named Xiang Huo (Minister Fire). Minister Fire is Dragon Fire. When it enters, it hides in the two kidneys, called True Yang. True Yang is the Hidden Dragon. Although True Yang resides in the Lower Jiao, it steams Grain Qi, ascends Clear Yang, reaches the skin to become Wei Qi. Wei Qi is the expression of True Yang. It warms muscles, consolidates pores, controls opening and closing, and is governed by the Lung. Why does it originate in the Kidney and govern in the Lung? The Treatise on Water and Heat Acupoints states: Its root is in the Kidney, its branch is in the Lung. Why are Kidney and Lung referred to as root and branch? The Kidney is the Earth Qi of the human body; the Lung is the Heaven Qi of the human body. True Yang expression is the ascent of Earth Qi. Respiration and flow is the descent of Heaven Qi. The Treatise on the Six Subtle Principles states: After ascending, it descends; the descending is Heaven. After descending, it ascends; the ascending is Earth. Heaven Qi descends, Qi flows into Earth. Earth Qi ascends, Qi rises to Heaven. High and low call to each other; ascent and descent cause each other. Thus, Earth Qi ascends to form clouds, Heaven Qi descends to form rain. When Yang Qi prevails and stagnates steaming, Yin fluid leaks as sweat. Hence, "Sweat of Yang is named after the rain of Heaven and Earth." Sweat exudes from hair follicles, governed by the Lung. The Lung stores Po (Corporeal Soul), hence called Po Han (Corporeal Sweat). Sweat opens pores to vent Cold pathogen and dissipate stagnant heat. If Cold injures Ying level, pores stagnate, causing fever, aversion to cold, body pain, and absence of sweating, emission is indicated. However, only slight sweating is needed. If the pulse is faint and weak with sweating and aversion to wind, emission is contraindicated. Faint pulse indicates deficiency of True Qi; sweating and aversion to wind indicate weakness of Wei Qi, confirming Yang deficiency. Thus, in the Shaoyin chapter, there is a prohibition against sweating when the pulse is faint. Mistakenly taking Da Qing Long Tang violates the rule against tonifying deficiency, causing loss of Wei Qi and destruction of True Yang. This leads to cold extremities and muscle twitching. At this moment, solitary Yang flies outward, Yin-Cold dominates internally, preventing the Dragon from returning to the abyss. Within moments, death ensues. Only Zhen Wu Tang can rescue. Fuling is bland and leaching, directing downward to the source of water. Shaoyao astringes Yin, using sourness to gather. Jiang (Ginger) and Zhu (Atractylodes) enter the Foot-Taiyin Spleen channel to establish Middle Qi. Ginger disseminates Yang Qi; Zhu cultivates Earth to control Water. Fuzi urgently rescues Yang in Kan, restores Mingmen True Qi, gathers scattered Yang, returning Yang to the Lower Jiao. Then the Root of Heaven warms, and the Dragon settles there. Thus, it guides the Dragon back to its cave. The Dragon is Yang within Kan, the Northern position, birthplace and hiding place of the Dragon, its true home. Wu and Dragon, though divided by Yin and Yang, are essentially one entity, as Turtle and Snake share the same Qi. Shen Kuo stated: The Six Qi physicians associate them with the Six Spirits, but there are only five formulas. East Jueyin Qi is benevolent, transforms, is green, long-shaped, and scaled. Only the Green Dragon embodies this. Yet such a creature may not exist. Other symbolic associations follow suit. Vermilion Bird resides South, White Tiger West, Dark Warrior North, Gou Chen occupies the central void. Where does Teng She (Flying Serpent) reside? Unknown. There are two in the North: Xuan Wu, Taiyang Cold Water Qi; Teng She, Shaoyang Minister Fire Qi. In humans, it is the Kidney. The Kidney has two aspects: Left belongs to Taiyang Bladder Cold Water; Right belongs to Shaoyang Sanjiao Minister Fire. Fire descends to calm Water; Water ascends to become rain and dew, nourishing the Five Zang. Upper and lower interact, this is the interaction of Kan and Li determining Pi and Tai. Thus, the Kidney is the root of longevity. Shen's view of Left Water and Right Fire in the kidneys is not the false theory of Gao Yangsheng in the Nanjing. It explains why the two Chi pulses are the residence of Sanjiao and Bladder. Deduced from the original Kan image, left and right are both Kidneys belonging to Kun Yin, except the middle line which is primordial Qian Yang. As stated, "After Qian and Li mate, a point falls into the Yellow Court," the root of generating Heaven, Earth, and all beings. One Yang trapped between two Yins means Teng She resides within Xuan Wu. Teng She naturally raises clouds and mist to fly, capable of transforming into a Dragon. Hence Xunzi said it can fly without feet. Because it lies dormant preparing to soar, it is called Teng She. Riding Yang Qi to soar, it becomes a Dragon. Today, before the statue of Zhen Wu, turtle and snake forms are set. They are not placed left and right, but the snake is placed on the turtle's back, symbolizing the body of Kan. The snake is the single Yang line in the middle of Kan. The turtle is the four segments of the upper and lower Yin lines. Primordial True Yang cannot hide without Kan. Zhang Zhongjing deeply understood these dynamics. Thus, his formula design warms the Kan Palace, returning True Yang to its soul and home. Having exhausted the functions of Kan and Li, there is only Zhen Wu Tang, no Zhu Que (Vermilion Bird) Tang. Past masters did not detail its meaning. Fang Youzhi's "Tiao Bian" did not grasp its intent, claiming Zhen Wu exclusively governs the North as the God of Water. Since the Dragon cannot manifest divinity outside Water, and Water must be governed by Zhen Wu, we know it must submit to Zhen Wu. Yu Jia Yan adopted this view, stating Zhen Wu is the Northern God of Water, and the Dragon relies on Water to transform. If Zhen Wu did not provide Water, Qing Long could not soar. All these know only Zhen Wu as Water, not knowing Fire is within Water. They see only Zhen Wu as Yin, not knowing Yang is within Yin. To claim abandonment of the principle of unity between Heaven and Humanity is insufficient for discussing Medicine. Why? They also cite Xu Jingyang slaying the flood dragon, saying the essence of the flood dragon escaped from inkstone water. Water monsters have the ability to raise waves from inches of water. Had Zhen Wu not garrisoned the North, the world would long have been a den of dragons and snakes. Alas, learned scholars, lacking investigation into profound principles, also indulge in worldly tales. How can they discuss antiquity?
Cold Damage with floating-slow pulse, body not painful, only heavy, occasionally lighter at times, without Shaoyin symptoms, should be treated with Da Qing Long Tang to induce sweating.
The previous clause used Da Qing Long Tang, titled Wind-Strike, presenting Cold Damage pulses and symptoms. This clause also uses Da Qing Long, titled Cold Damage, presenting Wind-Strike pulses and symptoms. This is not a distinction of severity between Wind and Cold, but serves to mutually clarify their meaning. Floating-slow is the pulse of Wind-Strike. Body not painful continues from the previous text's fever, aversion to cold, and body pain. Since continuing from the previous context, fever and aversion to cold are omitted. Body not painful indicates mild Cold pathogen. Body not painful but heavy indicates Yin-Cold manifestation. Any syndrome belonging to Yin-Cold presents with heaviness. Thus, Cold injuring Ying causes heaviness, and pathogens entering Yin channels also cause heaviness. Hence, Shaoyin presents with heavy and painful limbs. However, occasional lightness indicates heaviness belongs to Yin pathogen and Cold Damage, while lightness belongs to Yang pathogen and Wind-Strike. Thus, it is a syndrome of simultaneous injury to Ying and Wei by Wind and Cold. "No Shaoyin symptoms" means absence of the pulses and symptoms of faint pulse, sweating, and aversion to wind from the previous clause. The previous faint pulse and sweating refer to Kidney deficiency-cold in Shaoyin.