仲景六经各有提纲一条，犹大将立旗鼓使人知有所向，故必择本经至当之脉症而标之。读书者须紧记提纲以
审病之所在。然提纲可见者只是正面，读者又要看出底板，再细玩其四旁，参透其隐曲，则良法美意始得了然。
如太阳提纲提出“脉浮头项强痛恶寒”八字，是太阳受病之正面。读者要知三阳之脉俱浮，三阳俱有头痛症，六
经受寒俱各恶寒，惟头项强痛，是太阳所独也。故见头连项强痛，知是太阳受病。盖太阳为诸阳主气，头为诸阳
之会，项为太阳之会故也。如脉浮恶寒发热，而头不痛项不强，便知非太阳病。如头但痛不及于项，亦非太阳定
局。如头项强痛反不恶寒，脉反沉，不可谓非太阳病。或温邪内发，或吐后内烦，或湿流关节，或病关少阴，法
当救里者也。因当浮不浮，当恶不恶，故谓之反，所谓看出底板法者以此。前辈以一日太阳，二日阳明，七日复传
之说拘之，故至今不识仲景所称之太阳病。
太阳病有身痛、身重、腰痛、骨节疼痛、鼻鸣干呕、呕逆、烦躁、胸满、背强、咳喝、汗出恶风、无汗而喘
等症，仲景以其或然或否，不可拘定，故散见诸节，而不入提纲。又太阳为巨阳，阳病必发热，提纲亦不言及者，
以初受病者，或未发热故也。其精细如此。故诊者于头项强痛，必须理会此等兼症，更细审其恶风恶寒之病情，
有汗无汗之病机，已发热未发热之病势，以探其表里之虚实，是从旁细看法也。即于此处辨其有汗为桂枝症，无
汗为麻黄症，无汗烦躁是大青龙症，干呕发热而咳是小青龙症，项背强KT KT 是葛根症，用之恰当，效如桴鼓。前
辈以桂枝主风伤卫，麻黄主寒伤营，大青龙主伤寒见风，中风见寒分
三纲鼎立之说以拘之，所以埋没仲景心法，又败坏仲景正法。
脉浮，只讲得脉体之正面，诊者当于浮中审其强、弱、迟、数、紧、缓、滑、涩、弦、芤。故太阳一症，有
但浮、浮弱、浮缓、浮迟、浮数等脉，散见于诸条。或阳浮而阴弱，或阴阳俱紧，或阴阳俱浮，或尺中迟，或尺
中脉微，或寸缓、关浮、尺弱，必体认以消息其里之虚实，是从中索隐法。若谓脉紧是伤寒，脉缓是中风，脉紧
有汗是中风见寒，脉缓无汗是伤寒见风，夫既有伤寒中风之别，更有伤寒中风之浑，使人无下手处矣，岂可为法
乎？凡见脉浮迟、浮弱者用桂枝，浮紧、浮数者用麻黄，不必于风寒之分，但从脉之虚实而施治，是仲景治法，
亦是仲景定法。今伤寒书皆以膀胱为太阳，故有传足不传手之谬。不知仲景书，只宗阴阳大法，不拘阴阳之经络
也。夫阴阳散之可千，推之可万。心为阳中之太阳，故更称巨阳以尊之。又中身以上，名曰广明，太阳之前，名
曰阳明，广明亦君主之尊称。广明居阳明之上，故六经分位，首太阳，次阳明。又腰以上为阳，膀胱位列下焦之
极底，其经名为足太阳，以手足阴阳论，实阴中之少阳耳，以六腑为阳论，与小肠之太阳，同为受盛之器耳，不
得混膈膜之上为父之太阳也。仲景以心为太阳，故得外统一身之气血，内行五脏六腑之经隧。若膀胱为州都之官，
所藏精液必待上焦之气化而后能出，何能外司营卫而为诸阳主气哉？岐伯曰∶“圣人面南而立，前曰广明，后曰太
冲，太冲之地，名曰少阴。”是心肾为一身之大表里也。膀胱与肾为表里，第足经相络之一义也。且表里亦何常
之有？如太阳与少阳并病，刺肺俞、肝俞，岂非以肝居胆外，为少阳之表，肺居心外，为太阳之表耶？少阴病，
一身手足尽热，以热在膀胱必便血。夫在膀胱而仍称少阴病，是知膀胱属腰以下之阴，得为少阴之府，不得为六
经之太阳，故不称太阳病。又太阳不解，热结膀胱，其人如狂，以太阳随经瘀热在里，热在下焦，下血乃愈。盖
太阳位最高，故太阳病以头项强痛为提纲。此云热结下焦，是太阳阳邪下陷之变症也。其云随经，云在里，是知
膀胱属在下焦，为太阳之根底，而非主表之太阳；为太阳之经隧，而非太阳之都会；为太阳主血之里，非诸阳主
气之太阳也明矣。
伤寒最多心病，以心当太阳之位也。心为君主，寒为贼邪，君火不足，寒邪得以伤之，所以名为大病。今伤
寒家反以太阳为寒水之经，是拘于膀胱为水府，因有以寒召寒之说，而不审寒邪犯心、水来克火
之义矣。夫人伤于寒，热虽甚不死者，以寒所在，是邪之所留，热之所在，是心所主也。如初服桂枝而反烦，解
半日许而复烦，大青龙之烦躁，小青龙之水气，十枣汤之心下痞硬，白虎、五苓之燥渴心烦，皆心病也。若妄治
后，叉手冒心，恍惚心乱，心下逆满，往往关心，是心病为太阳本病也。然心为一身之主，六经皆能病及。故阳
明有愦愦、怵惕、懊 等症，少阳有烦悸、支结等症，太阴之暴烦，少阴之心中温温欲吐，厥阴之气上冲心、心
中疼热，皆心病也。何前辈有伤足不伤手之说？夫心主营，肺主卫，风寒来伤营卫，即是手经始。且大肠接胃，
俱称阳明，小肠通膀胱，俱称太阳，伤则俱伤，何分手足？如大便硬是大肠病，岂专指胃言？小便不利，亦是小
肠病，岂独指膀胱？且汗为心液，如汗多亡阳，岂独亡坎中之阳，而不涉离中之阳耶？因不明仲景六经，故有传
经之妄耳。
人皆知太阳经络行于背，而不知背为太阳之所主；竞言太阳主营卫，而不究营卫之所自；只知太阳主表，而
不知太阳实根于里；知膀胱为太阳之里，而不知心肺是为太阳之里。因不明《内经》之阴阳，所以不知太阳之地
面耳。《内经》以背为阳，腹为阴，五脏以心肺为阳，而属于背，故仲景以胸中心下属三阳；肝脾肾为阴，而属
于腹，故仲景以腹中之症属三阴。此阴阳内外相输之义也。营卫行于表，而发源于心肺，故太阳病则营卫病，营
卫病则心肺病矣。心病则恶寒，肺病则发热，心病则烦，肺病则喘。桂枝疗寒，芍药止烦，麻黄散热，杏仁除喘。
所以和营者，正所以宁心也；所以调卫者，正所以保肺也。麻、桂二方，便是调和内外表里两解之剂矣。如大青
龙用石膏以治烦躁，小青龙用五味干姜以除咳嗽，皆于表剂中即兼治里。后人妄谓仲景方治表而不及里，曷不于
药性一思之？
太阳主表，为心君之藩篱，犹京师之有边关也。风寒初感，先入太阳之界，惟以得汗为急务，得汗而解，犹
边关之有备也。必发汗而解，是君主之令行也。若发汗而汗不出，与发汗而仍不解，是君主之令不行也。夫汗为
心之液，本水之气，在伤寒为天时寒水之气，在人身为皮肤寒湿之气，在发汗为君主阳和之气。君火之阳内发，
寒水之邪外散矣，故治太阳伤寒以发汗为第一义。若君火不足，则肾液之输于心下者，不能入心为汗，又不能下
输膀胱，所以心下有水气也，故利水是治伤寒之第二义。若君火太盛，有烦躁消渴等症，恐不戢而自
焚，故清火是太阳伤寒之反治法。若君火衰微不足以自守，风寒内侵于脏腑，必扶阳以御之，故温补是太阳伤寒
之从治法。其他救弊诸法，种种不同，大法不外乎此。
发汗、利水，是治太阳两大法门。发汗分形层之次第，利水定三焦之高下，皆所以化太阳之气也。发汗有五
法∶麻黄汤汗在皮肤，是发散外感之寒气；桂枝汤汗在经络，是疏通血脉之精气；葛根汤汗在肌肉，是升提津液
之清气；大青龙汗在胸中，是解散内扰之阳气；小青龙汗在心下，是驱逐内蓄之水气。其治水有三法∶干呕而咳，
水入即吐，是水气在上焦，在上者汗而发之，小青龙、五苓散是也；心下痞硬，硬满而痛，是水气在中焦，中满
者泻之于内，十枣汤、大陷胸是也；热入膀胱，小便不利，是水气在下焦，在下者引而竭之，桂枝去桂加苓术是
也。
太阳之根，即是少阴。紧则为寒，本少阴脉。太阳病而脉紧者，必无汗。此虽太阳能卫外而为固，令汗不出，
亦赖少阴能藏精而为守，故不得有汗也。人但知其为表实，而不知其里亦实，故可用麻黄汤而无患。若脉阴阳俱
紧而反汗出者，是阳不固而阴不守，虽称亡阳而阴不独存。曰此属少阴者，是指太阳转属少阴，而非少阴本病。
太阳阳虚，不能主外，内伤真阴之气，便露出少阴底板。少阴阴虚，不能主内，外伤太阳之气，便假借太阳
之面目。所以太阳病而脉反沉，用四逆以急救其里；少阴病而表反热，用麻辛以微解其表。此表里雌雄相应之机
也。
伤寒一日，太阳受之，即见烦躁是阳气外发之机。六七日乃阴阳自和之际，反见躁烦，是阳邪内陷之兆。所
云阳去入阴者，指阳邪下陷言，非专指阴经也。或入太阳之府而热结膀胱，或入阳明之府而胃中干燥，或入少阳
之府而胁下硬满，或入太阴而暴烦下利，或入少阴而口舌干燥，或入厥阴而心中疼热，皆入阴之谓。后人惑于传
经之谬，因不知有入阴、转属等义矣。
张仲景在六经病中，每一经都有一条提纲，这就像大将树立旗帜和战鼓，让人知道进攻的方向，因此必须选择本经最确切的脉象和症状作为标志。读书的人必须牢记提纲，以判断疾病所在的部位。然而，提纲所显示的只是正面的情况，读者还要看出其背后的“底板”（即反面或特殊情况），再仔细推敲四周的变证，参透其中的隐微曲折之处，才能完全理解良法美意。
例如太阳病的提纲提出了“脉浮、头项强痛而恶寒”八个字，这是太阳经受邪的正面表现。读者要知道，三阳经的脉象都可见浮象，三阳经都有头痛的症状，六经受寒也都会有恶寒的表现，只有“头项强痛”是太阳经独有的特征。所以见到头部连及颈部僵硬疼痛，就知道是太阳经受病。因为太阳经统摄诸阳之气，头为诸阳之会，颈项为太阳经气汇聚之处。如果脉浮、恶寒、发热，但头不痛、项不强，便知道不是太阳病。如果头痛但不涉及颈部，也不是太阳病的定局。如果头项强痛反而不恶寒，脉象反而沉，不能简单地说它不是太阳病。这可能是温邪内发，或者是吐后出现心中烦闷，或者是湿气流注关节，或者是病情关联到少阴经，此时治法应当救里。因为脉象本该浮却不浮，本该恶寒却不恶寒，所以称为“反”，这就是所谓“看出底板”的方法。前辈们拘泥于“一日太阳，二日阳明，七日复传”的说法，导致至今人们不认识张仲景所称的太阳病。
太阳病还有身痛、身重、腰痛、骨节疼痛、鼻鸣干呕、呕吐逆气、烦躁、胸满、背强、咳嗽气喘、汗出恶风、无汗而喘等症状，张仲景因为这些症状或有或无，不可拘泥固定，所以散见于各个章节，而没有列入提纲。另外，太阳为巨阳，阳病必然发热，提纲中也不提及发热，是因为初受病时，可能还未发热。其精细程度如此。所以医生在诊断头项强痛时，必须理会这些兼症，更仔细地审查恶风与恶寒的病情差异，有汗与无汗的病机区别，已发热与未发热的病势变化，以此探求表里的虚实，这就是从旁细看法。就在这些地方辨别：有汗为桂枝汤证，无汗为麻黄汤证，无汗且烦躁为大青龙汤证，干呕发热而咳为小青龙汤证，项背部僵硬为葛根汤证，使用得当，效验如击鼓般迅速。前辈们用桂枝主治风伤卫、麻黄主治寒伤营、大青龙主治伤寒见风、中风见寒，分三纲鼎立的说法来拘束后人，所以埋没了张仲景的心法，又败坏了张仲景的正法。
脉浮，只讲了脉体的正面，医生应当在浮脉中审察其强、弱、迟、数、紧、缓、滑、涩、弦、芤等变化。所以太阳病这一症，有但浮、浮弱、浮缓、浮迟、浮数等脉象，散见于各条文中。或者阳浮而阴弱，或者阴阳俱紧，或者阴阳俱浮，或者尺中迟，或者尺中脉微，或者寸缓、关浮、尺弱，必须体认并斟酌其里的虚实，这是从中索隐法。如果说脉紧是伤寒，脉缓是中风，脉紧有汗是中风见寒，脉缓无汗是伤寒见风，既然有了伤寒中风的分别，又有伤寒中风混杂的情况，使人无从下手，这怎么能作为法则呢？凡是见到脉浮迟、浮弱的用桂枝汤，脉浮紧、浮数的用麻黄汤，不必拘泥于风寒的区分，只根据脉的虚实来施治，这才是张仲景的治法，也是张仲景的定法。现在的伤寒书都把膀胱当作太阳，所以有“传足不传手”的错误观点。不知道张仲景的书，只遵循阴阳大法，不拘泥于阴阳的经络归属。阴阳分散开来可以有千种，推演开去可以有万种。心为阳中之太阳，所以更称为巨阳以示尊崇。又中身以上，名为广明，太阳之前，名为阳明，广明也是君主尊称。广明位于阳明之上，所以六经分位，首列太阳，次列阳明。又腰以上为阳，膀胱位列下焦的最底部，其经名为足太阳，以手足阴阳论，实际上是阴中之少阳；以六腑为阳论，与小肠同为受盛之器，不得混淆膈膜之上的心为父之太阳。张仲景以心为太阳，所以能外统一身的气血，内行五脏六腑的经隧。如果膀胱是州都之官，所藏的精液必须等待上焦的气化后才能排出，怎么能外司营卫而为诸阳主气呢？岐伯说：“圣人面南而立，前曰广明，后曰太冲，太冲之地，名曰少阴。”这说明心肾是一身的大表里。膀胱与肾为表里，这只是足经相互络属的一层含义。而且表里又有什么常规定律呢？比如太阳与少阳并病，针刺肺俞、肝俞，难道不是因为肝居胆之外，为少阳之表，肺居心之外，为太阳之表吗？少阴病，一身手足尽热，是因为热在膀胱，必定便血。如果在膀胱却仍称为少阴病，可知膀胱属于腰以下的阴，得为少阴之府，不得为六经之太阳，所以不称太阳病。又太阳病不解，热结膀胱，其人如狂，是因为太阳随经瘀热在里，热在下焦，下血乃愈。因为太阳位最高，所以太阳病以头项强痛为提纲。这里说热结下焦，是太阳阳邪下陷的变症。这里说随经、在里，可知膀胱属于在下焦，为太阳的根底，而非主表的太阳；为太阳的经隧，而非太阳的都会；为太阳主血的里，非诸阳主气的太阳，这是很明显的。
伤寒最多心病，因为心当太阳之位。心为君主，寒为贼邪，君火不足，寒邪得以伤害它，所以名为大病。现在伤寒家反而把太阳当作寒水之经，这是拘泥于膀胱为水府，因而有以寒召寒的说法，而不审察寒邪犯心、水来克火的义理了。人伤于寒，热虽甚不死，是因为寒所在的地方，是邪气停留之处；热所在的地方，是心所主宰之处。比如初服桂枝汤反而烦闷，过半天左右又烦闷，大青龙汤证的烦躁，小青龙汤证的水气，十枣汤证的心下痞硬，白虎汤、五苓散的燥渴心烦，都是心病。如果误治后，叉手冒心，恍惚心乱，心下逆满，往往关心，这是心病为太阳本病。然而心为一身之主，六经都能病及。所以阳明有愦愦、怵惕、懊憹等症状，少阳有烦悸、支结等症状，太阴的暴烦，少阴的心中温温欲吐，厥阴的气上冲心、心中疼热，都是心病。为什么前辈有伤足不伤手的说法？心主营，肺主卫，风寒来伤营卫，即是手经起始。且大肠接胃，都称为阳明，小肠通膀胱，都称为太阳，受伤则都受伤，何必分手足？比如大便硬是大肠病，难道专指胃而言？小便不利，也是小肠病，难道独指膀胱？且汗为心液，如果汗多亡阳，难道只亡坎中之阳，而不涉及离中之阳吗？因为不明白张仲景的六经理论，所以有传经的谬误。
人都知道太阳经络行于背部，而不知道背为太阳所主；竞言太阳主营卫，而不探究营卫的来源；只知道太阳主表，而不知道太阳实根于里；知道膀胱为太阳之里，而不知道心肺是为太阳之里。因为不明白《内经》的阴阳道理，所以不知道太阳的地面（实质）。《内经》认为背为阳，腹为阴，五脏中心肺为阳，而属于背，所以张仲景以胸中心下属三阳；肝脾肾为阴，而属于腹，所以张仲景以腹中的症状属三阴。这是阴阳内外相输的道理。营卫行于表，而发源于心肺，所以太阳病则营卫病，营卫病则心肺病了。心病则恶寒，肺病则发热，心病则烦，肺病则喘。桂枝疗寒，芍药止烦，麻黄散热，杏仁除喘。所以调和营者，正是为了宁心；所以调卫者，正是为了保肺。麻黄、桂枝两个方子，就是调和内外表里两解的药剂了。比如大青龙用石膏治疗烦躁，小青龙用五味子、干姜去除咳嗽，都是在表剂中兼治里证。后人妄说张仲景的方子治表不及里，何不思考一下药性呢？
太阳主表，为心君的藩篱，就像京师有边关一样。风寒初感，先入太阳之界，唯有以得汗为急务，得汗而解，就像边关有防备一样。必须发汗而解，是君主的命令得以执行。如果发汗而汗不出，与发汗而仍不解，是君主的命令不行。汗为心之液，本是水之气，在伤寒中是天时寒水之气，在人身是皮肤寒湿之气，在发汗时是君主阳和之气。君火之阳内发，寒水之邪外散，所以治太阳伤寒以发汗为第一义。如果君火不足，则肾液输送到心下的部分，不能入心为汗，又不能下输膀胱，所以心下有水气，因此利水是治伤寒的第二义。如果君火太盛，有烦躁消渴等症状，恐怕不收敛而自焚，所以清火是太阳伤寒的反治法。如果君火衰微不足以自守，风寒内侵脏腑，必须扶阳以抵御，所以温补是太阳伤寒的从治法。其他救弊的各种方法，种种不同，大法不外乎此。
发汗、利水，是治太阳的两大法门。发汗分形层的次第，利水定三焦的高下，都是为了化太阳之气。发汗有五法：麻黄汤汗在皮肤，是发散外感的寒气；桂枝汤汗在经络，是疏通血脉的精气；葛根汤汗在肌肉，是升提津液的清气；大青龙汗在胸中，是解散内扰的阳气；小青龙汗在心下，是驱逐内蓄的水气。治水有三法：干呕而咳，水入即吐，是水气在上焦，在上者汗而发之，小青龙、五苓散是也；心下痞硬，硬满而痛，是水气在中焦，中满者泻之于内，十枣汤、大陷胸汤是也；热入膀胱，小便不利，是水气在下焦，在下者引而竭之，桂枝去桂加茯苓白术汤是也。
太阳的根，即是少阴。紧则为寒，本是少阴脉。太阳病而脉紧者，必无汗。这虽然是太阳能卫外而为固，令汗不出，但也赖少阴能藏精而为守，所以不得有汗。人们只知道其为表实，而不知道其里亦实，所以可用麻黄汤而无患。如果脉阴阳俱紧而反汗出者，是阳不固而阴不守，虽然称为亡阳而阴不独存。说此属少阴者，是指太阳转属少阴，而非少阴本病。太阳阳虚，不能主外，内伤真阴之气，便露出少阴底板。少阴阴虚，不能主内，外伤太阳之气，便假借太阳的面目。所以太阳病而脉反沉，用四逆汤以急救其里；少阴病而表反热，用麻黄附子细辛汤以微解其表。这是表里雌雄相应的机理。
伤寒一日，太阳受之，即见烦躁是阳气外发的机理。六七日乃阴阳自和之际，反见躁烦，是阳邪内陷的征兆。所谓阳去入阴者，指阳邪下陷而言，并非专指阴经。或入太阳之府而热结膀胱，或入阳明之府而胃中干燥，或入少阳之府而胁下硬满，或入太阴而暴烦下利，或入少阴而口舌干燥，或入厥阴而心中疼热，皆入阴之谓。后人惑于传经的谬误，因而不知道有入阴、转属等义理了。
Zhang Zhongjing provides one outline for each of the Six Channels (Liu Jing), just as a general raises flags and drums to indicate the direction of attack; therefore, one must select the most appropriate pulse and symptoms specific to that channel as the marker. Readers must firmly memorize these outlines to determine the location of the disease. However, what is visible in the outline is only the "frontal" aspect (the typical presentation); readers must also discern the "base plate" (the underlying or atypical conditions), carefully ponder the peripheral variations, and penetrate the hidden complexities to fully understand the excellent methods and intentions.
For instance, the Taiyang (Greater Yang) outline presents eight characters: "pulse floating, stiffness and pain in the head and neck, and aversion to cold." This represents the frontal aspect of Taiyang disease. Readers should know that pulses in all three Yang channels can be floating, headaches occur in all three Yang channels, and aversion to cold occurs in all six channels when affected by cold. Only "stiffness and pain in the head and neck" is unique to the Taiyang channel. Thus, upon observing stiffness and pain connecting the head to the neck, one knows it is a Taiyang disease. This is because the Taiyang channel governs the Qi of all Yang channels, the head is the meeting place of all Yang channels, and the neck is the convergence point of the Taiyang channel. If the pulse is floating, there is aversion to cold and fever, but no headache or neck stiffness, it is known not to be a Taiyang disease. If the headache does not extend to the neck, it is also not a definitive Taiyang pattern. If there is stiffness and pain in the head and neck but without aversion to cold, and the pulse is instead deep, one cannot simply say it is not a Taiyang disease. It might be an internal emergence of warm pathogenic factors, or irritability after vomiting, or dampness flowing into the joints, or a condition involving the Shaoyin (Lesser Yin) channel, in which case the treatment method should focus on rescuing the interior. Because the pulse should be floating but is not, and aversion to cold should be present but is absent, it is termed "contrary" (fan). This is what is meant by "seeing the base plate." Previous scholars were constrained by the theory of "one day Taiyang, two days Yangming, seven days returning transmission," leading to a failure to recognize the Taiyang disease as described by Zhang Zhongjing.
Taiyang disease also includes symptoms such as body pain, heaviness, lower back pain, bone joint pain, nasal congestion with barking cough, dry retching, vomiting, irritability, chest fullness, back stiffness, coughing and wheezing, sweating with aversion to wind, and panting without sweat. Zhang Zhongjing scattered these symptoms across various chapters rather than including them in the outline because they are optional and not fixed. Furthermore, although Taiyang is the Great Yang and Yang diseases must involve fever, the outline does not mention fever because early-stage illness may not yet have developed fever. Such precision is evident. Therefore, when diagnosing stiffness and pain in the head and neck, physicians must consider these accompanying symptoms, carefully examine the differences between aversion to wind and aversion to cold, the pathogenesis of sweating versus non-sweating, and the progression from pre-fever to post-fever, to probe the deficiency and excess of the exterior and interior. This is the method of detailed examination from the side. At this stage, one distinguishes: sweating indicates a Guizhi Tang (Cinnamon Twig Decoction) pattern; non-sweating indicates a Mahuang Tang (Ephedra Decoction) pattern; non-sweating with irritability indicates a Da Qing Long Tang (Major Blue Green Dragon Decoction) pattern; dry retching, fever, and cough indicate a Xiao Qing Long Tang (Minor Blue Green Dragon Decoction) pattern; and stiffness in the neck and back indicates a Gegen Tang (Kudzu Root Decoction) pattern. When applied appropriately, efficacy is immediate like striking a drum. Previous scholars constrained people with the theory that Guizhi treats wind damaging the Defensive (Wei) level, Mahuang treats cold damaging the Nutritive (Ying) level, and Da Qing Long treats cold injury with wind or wind injury with cold, establishing a rigid "Three Guidelines" structure. This obscured Zhang Zhongjing's core methodology and corrupted his orthodox methods.
A floating pulse only describes the frontal aspect of the pulse body; physicians must examine its strength, weakness, slowness, rapidity, tension, relaxation, slippery, choppy, string-taut, and hollow qualities within the floating state. Thus, for the Taiyang syndrome, pulses such as merely floating, floating-weak, floating-slow, floating-rapid, etc., appear scattered throughout the text. There may be floating exterior and weak interior, both exterior and interior tight, both exterior and interior floating, slow at the Cun position, weak at the Chi position, slow at the Cun, floating at the Guan, and weak at the Chi. One must perceive and deliberate on the interior deficiency and excess. This is the method of seeking the hidden from the middle. To say that a tight pulse is Cold Injury (Shang Han), a slow pulse is Wind Strike (Zhong Feng), a tight pulse with sweating is Wind Strike with Cold, and a slow pulse without sweating is Cold Injury with Wind creates confusion where distinctions and mixtures exist, leaving practitioners without a starting point. How can this serve as a law? Whenever a floating-slow or floating-weak pulse is seen, use Guizhi Tang; whenever a floating-tight or floating-rapid pulse is seen, use Mahuang Tang. Do not rigidly distinguish between wind and cold; treat based solely on the deficiency and excess of the pulse. This is Zhang Zhongjing’s treatment method and his fixed rule. Modern Shanghan texts erroneously equate the Bladder with Taiyang, leading to the fallacy of "transmission affecting only the Foot channels, not the Hand channels." They fail to realize that Zhang Zhongjing’s work follows the great principles of Yin and Yang without being confined to the meridians of Yin and Yang. Yin and Yang can be divided into thousands or extended into ten thousands. The Heart is the Taiyang among Yang organs, hence called Ju Yang (Great Yang) to honor it. The area above the middle is called Guang Ming (Broad Brightness); before the Taiyang is Yangming; Guang Ming is also a respectful title for the Monarch. Since Guang Ming is above Yangming, the order of the Six Channels begins with Taiyang, then Yangming. The upper body is Yang; the Bladder is located at the extreme bottom of the Lower Jiao (Lower Burner). Its meridian is named Foot Taiyang. In terms of Hand-Foot Yin-Yang, it is actually Shao Yang (Lesser Yang) within Yin. In terms of the Six Fu organs being Yang, it shares the function of receiving and storing with the Small Intestine. It cannot be confused with the Heart (Father Taiyang) above the diaphragm. Zhang Zhongjing regards the Heart as Taiyang, allowing it to externally unify the Qi and Blood of the whole body and internally traverse the meridians of the Five Zang and Six Fu organs. If the Bladder is the official of the reservoir, storing essential fluids that require the Qi transformation of the Upper Jiao to be excreted, how can it externally manage Ying and Wei and serve as the master of all Yang Qi? Qibo said: "The sage stands facing south; the front is called Guang Ming, the rear is called Tai Chong, and the land of Tai Chong is named Shaoyin." This shows that the Heart and Kidney form the great interior-exterior relationship of the body. The Bladder and Kidney are interior-exterior partners, which is merely one meaning of the Foot meridians connecting. Moreover, what is constant about interior-exterior relationships? For example, in a concurrent Taiyang and Shaoyang disease, one punctures Feishu (BL13) and Ganshu (BL18). Is it not because the Liver is outside the Gallbladder, serving as the exterior of Shaoyang, and the Lung is outside the Heart, serving as the exterior of Taiyang? In Shaoyin disease, if the whole body and limbs are hot due to heat in the Bladder, hematuria will occur. If the pathology is in the Bladder but still called Shaoyin disease, it is known that the Bladder belongs to the Yin below the waist, serving as the Fu organ of Shaoyin, but not as the Taiyang of the Six Channels, hence it is not called Taiyang disease. Again, if Taiyang disease persists and heat binds in the Bladder, causing mania-like behavior, it is because Taiyang pathogens follow the meridians, creating stasis-heat in the interior and Lower Jiao; bleeding resolves it. Since Taiyang is the highest position, Taiyang disease uses head and neck stiffness as the outline. Here, heat binding in the Lower Jiao is a variant symptom of Taiyang Yang pathogens sinking downward. The terms "following the meridians" and "in the interior" indicate that the Bladder belongs to the Lower Jiao, serving as the root foundation of Taiyang, not the exterior-governing Taiyang; it is the meridian pathway of Taiyang, not the capital of Taiyang; it is the interior governing blood of Taiyang, not the Taiyang governing the Qi of all Yang. This is clear.
Cold damage most often affects the Heart because the Heart occupies the position of Taiyang. The Heart is the Monarch; cold is a thief pathogen. If the Minister Fire (Heart Fire) is insufficient, the cold pathogen can harm it, thus it is called a major disease. Now, Shanghan practitioners wrongly regard Taiyang as a Cold-Water meridian. This is constrained by viewing the Bladder as a water reservoir, leading to the idea of "calling cold with cold," without examining the principle of cold pathogens attacking the Heart and Water overcoming Fire. When a person is injured by cold, even if the heat is severe, death does not ensue, because where the cold resides is where the pathogen stays; where the heat resides is where the Heart rules. For example, initially taking Guizhi Tang causes contrary irritability; half a day later, irritability returns; the irritability of Da Qing Long Tang; the water qi of Xiao Qing Long Tang; the epigastric fullness and hardness of Shi Zao Tang; the dry thirst and irritability of Bai Hu Tang and Wu Ling San—all are Heart diseases. If mistreated, resulting in crossing hands over the heart, mental confusion, reverse fullness in the epigastrium, and frequent concern, these are Heart diseases constituting the fundamental pathology of Taiyang. However, since the Heart is the master of the body, all Six Channels can affect it. Thus, Yangming has symptoms of mental fog, fear, and remorse; Shaoyang has irritability, palpitations, and flaccid knots; Taiyin has sudden irritability; Shaoyin has a warm sensation in the heart with urge to vomit; Jueyin has Qi rushing up to the heart and painful heat in the heart—all are Heart diseases. Why do previous scholars claim injury affects the Foot but not the Hand? The Heart governs Ying (Nutritive) Qi, and the Lung governs Wei (Defensive) Qi. When wind and cold injure Ying and Wei, it starts in the Hand meridians. The Large Intestine connects to the Stomach, both called Yangming; the Small Intestine connects to the Bladder, both called Taiyang. Injury affects both; why distinguish Hand and Foot? If stool is hard, it is a Large Intestine disease, not exclusively Stomach. If urination is difficult, it is a Small Intestine disease, not exclusively Bladder. Sweat is the fluid of the Heart. If excessive sweating leads to loss of Yang, does it only lose the Yang of Kan (Water/Kidney) and not involve the Yang of Li (Fire/Heart)? Because they do not understand Zhang Zhongjing’s Six Channels, they propagate the fallacy of meridian transmission.
Everyone knows the Taiyang meridian runs along the back, but does not know the back is governed by Taiyang; everyone claims Taiyang governs Ying and Wei, but does not investigate their source; everyone knows Taiyang governs the exterior, but does not know Taiyang is rooted in the interior; everyone knows the Bladder is the interior of Taiyang, but does not know the Heart and Lungs are the true interior of Taiyang. Because they do not understand the Yin-Yang of Neijing, they do not understand the ground of Taiyang. Neijing states the back is Yang and the abdomen is Yin. Among the Five Zang organs, the Heart and Lung are Yang and belong to the back; thus Zhang Zhongjiang assigns chest and epigastric symptoms to the Three Yang. The Liver, Spleen, and Kidney are Yin and belong to the abdomen; thus he assigns abdominal symptoms to the Three Yin. This is the meaning of Yin-Yang transmitting internally and externally. Ying and Wei circulate on the exterior but originate from the Heart and Lung. Therefore, Taiyang disease involves Ying and Wei disease, and Ying and Wei disease involves Heart and Lung disease. Heart disease causes aversion to cold; Lung disease causes fever; Heart disease causes irritability; Lung disease causes panting. Guizhi treats cold, Shaoyao stops irritability, Mahuang dissipates heat, Xingren removes panting. Therefore, harmonizing Ying is precisely calming the Heart; regulating Wei is precisely protecting the Lung. The Mahuang and Guizhi formulas are agents that harmonize interior/exterior and resolve both sides. For example, Da Qing Long Tang uses Shigao (Gypsum Fibrosum) to treat irritability; Xiao Qing Long Tang uses Wuweizi (Schisandrae Fructus) and Ganjiang (Zingiberis Rhizoma) to remove cough. Both treat the interior while addressing the exterior. Later generations wrongly claimed Zhang Zhongjing’s formulas treat the exterior but not the interior. Why not reflect on the properties of the herbs?
Taiyang governs the exterior and serves as the screen for the Heart Monarch, like border gates for the capital. When wind and cold first invade, they enter the Taiyang boundary. The urgent task is to induce sweating; resolving through sweating is like having defenses at the border gate. Inducing sweating to resolve means the Monarch’s command is executed. If sweating fails to produce sweat, or if sweating does not resolve the disease, the Monarch’s command is not executed. Sweat is the fluid of the Heart, originally the Qi of Water. In cold damage, it is the seasonal cold-water Qi; in the human body, it is the cold-damp Qi of the skin; in inducing sweat, it is the monarch’s warm Yang Qi. When the Yang of Minister Fire emerges internally, the cold-water pathogen disperses externally. Thus, treating Taiyang cold damage prioritizes inducing sweat as the primary principle. If Minister Fire is insufficient, the kidney fluids transported to the epigastrium cannot enter the Heart to become sweat, nor can they descend to the Bladder, resulting in water qi in the epigastrium. Thus, promoting urination is the second principle of treating cold damage. If Minister Fire is too excessive, with symptoms like irritability and thirst, fearing self-immolation if unchecked, clearing fire is the counter-treatment method for Taiyang cold damage. If Minister Fire is too weak to maintain itself, and wind-cold invades the viscera internally, supporting Yang to resist is necessary; thus, warming and tonifying is the compliant treatment method for Taiyang cold damage. Other corrective methods vary, but the great principles remain the same.
Inducing sweat and promoting urination are the two major gates for treating Taiyang. Inducing sweat divides by layers of the形体 (body structure); promoting urination determines the heights of the Three Jiao. Both aim to transform the Qi of Taiyang. There are five methods of inducing sweat: Mahuang Tang induces sweat in the skin, dispersing external cold; Guizhi Tang induces sweat in the meridians, unblocking the essence-Qi of blood vessels; Gegen Tang induces sweat in the muscles, lifting the clear Qi of body fluids; Da Qing Long Tang induces sweat in the chest, dissolving internally disturbing Yang Qi; Xiao Qing Long Tang induces sweat in the epigastrium, driving out internally accumulated water qi. There are three methods of treating water: Dry retching and coughing, vomiting immediately after drinking, indicate water qi in the Upper Jiao; those above should be dispersed by sweating, using Xiao Qing Long Tang or Wu Ling San (Five-Ling Powder). Epigastric fullness, hardness, and pain indicate water qi in the Middle Jiao; those with fullness should be purged internally, using Shi Zao Tang or Da Xian Xiong Tang (Major Chest-Thrusting Decoction). Heat entering the Bladder with difficulty in urination indicates water qi in the Lower Jiao; those below should be drained, using Guizhi Qu Gui Jia Fu Ling Zhu Mu Tang (Guizhi Decoction minus Cinnamon Twig plus Poria and Atractylodes Macrocephala Decoction).
The root of Taiyang is Shaoyin. Tightness indicates cold, which is fundamentally a Shaoyin pulse. In Taiyang disease, if the pulse is tight, there must be no sweat. Although Taiyang guards the exterior and prevents sweating, it relies on Shaoyin storing essence and maintaining control, hence no sweat. People know it is exterior excess but do not know the interior is also excess, so Mahuang Tang can be used safely. If the pulse is tight at both positions but there is sweating, it indicates Yang failing to secure and Yin failing to guard. Although called loss of Yang, Yin alone does not survive. Saying this belongs to Shaoyin refers to Taiyang transferring to Shaoyin, not the primary Shaoyin disease. Taiyang Yang deficiency, unable to govern the exterior, internally damages True Yin Qi, revealing the Shaoyin base plate. Shaoyin Yin deficiency, unable to govern the interior, externally injures Taiyang Qi, borrowing the appearance of Taiyang. Thus, in Taiyang disease with a contrary deep pulse, use Si Ni Tang (Frigid Extremities Decoction) to urgently rescue the interior; in Shaoyin disease with a contrary exterior heat, use Ma Huang Xi Xin Fu Zi Tang (Ephedra, Asarum, and Prepared Aconite Decoction) to slightly resolve the exterior. This is the mechanism of interior-exterior correspondence.
On the first day of cold damage, Taiyang receives the pathogen; immediate irritability indicates the mechanism of Yang Qi emerging outward. By the sixth or seventh day, when Yin and Yang naturally harmonize, contrary irritability indicates the sign of Yang pathogens sinking inward. What is called "Yang departing and entering Yin" refers to Yang pathogens sinking downward, not specifically to Yin channels. Pathogens may enter the Taiyang Fu organ causing heat binding in the Bladder; enter the Yangming Fu organ causing dryness in the Stomach; enter the Shaoyang Fu organ causing hardness and fullness under the ribs; enter Taiyin causing sudden irritability and diarrhea; enter Shaoyin causing dry mouth and tongue; or enter Jueyin causing Qi rushing to the heart and painful heat in the heart. All are considered "entering Yin." Later generations, confused by the fallacy of meridian transmission, failed to understand concepts like "entering Yin" and "transferring to."