仲景以病分六经，而制方分表里寒热虚实之六法。六经中各具六法，而有偏重焉。太阳偏于表寒，阳明偏
于里热，太阴偏于虚寒，厥阴偏于实热，惟少阳与少阴司枢机之职，故无偏重。而少阳偏于阳，少阴偏于阴，制
方亦因之而偏重矣。然少阴之阴中有阳，故其表症根于里，热证因于寒。治表症先顾其里，热症多从寒治者，
盖阴以阳为主，固肾中之元阳，正以存少阴之真阴也。其或阳盛阴虚，心烦不得卧，见于二三日中，可用芩、
连者，无几耳。肾本无实，实症必转属阳明，亦由少阴之虚。知其虚，得其机矣。
麻黄附子细辛汤
麻黄附子甘草汤∶
少阴主里，应无表症；病发于阴，应无发热，今始受风寒即便发热，似乎太阳而属之少阴者，以头不痛而
但欲寐也。《内经》曰∶“逆冬气而少阴不藏，肾气独沉。”故少阴之发热而脉沉者，必于表剂中加附子，以预
固其里。盖肾为坎象，二阴不藏，则一阳无蔽，阴邪因得以内侵，孤阳无附而外散耳。夫太阳为少阴之表，发
热无汗，太阳之表不得不开，沉为在里，少阴之本不得不固。设用麻黄开腠理，细辛散浮热，而无附子以固元
气，则少阴之津液越出，太阳之微阳外亡，去生远矣。惟附子与麻黄并用，内外咸调，则风寒散而阳自归，
精得藏而阴不扰。此里病及表，脉沉而当发汗者，与表病及里脉浮而可发汗者径庭矣。若得之二三日，表热尚
未去，里症亦未见，麻黄未可去，当以甘草之和中，易细辛之辛散。佐使之任不同，则麻黄之势亦减，取微汗
而痊，是又少阴发表之轻剂矣。二方皆少阴中风托里解外法。
风本阳邪，虽在少阴中而即发，不拘于五六日之期。用细辛、麻黄者，所以治风，非以治寒也；用附子者，
所以固本，非热因热用也。寒本阴邪，即在太阳，热不遽发，故有或未发之辞。麻黄、桂枝，长于治
风，而非治寒之主剂，故主治在发热恶寒。若无热恶寒者，虽有头项强痛之表急，当以四逆、真武辈救其里矣。
盖病发于阴，便已亡阳，不得以汗多亡阳一语为谈柄也。少阴制麻附细辛方，犹太阳之麻黄汤，是急汗之峻剂；
制麻附甘草汤，犹太阳之桂枝汤，是缓汗之和剂。盖太阳为阳中之阳而主表，其汗易发，其邪易散，故初用麻
黄、甘草而助以桂枝，次用桂枝、生姜而反佐以芍药。少阴为阴中之阴而主里，其汗最不易发，其邪最不易散，
故用麻黄、附子而助以细辛，其次亦用麻黄、附子而缓以甘草。则少阴中风，脉阳微阴浮者，为欲愈，非必
须阴出之阳而解耶。然必细审其脉沉而无里症者，可发汗，即知脉沉而症为在里者，不可发汗矣。此等机关，
必须看破。人皆谓麻黄治太阳之伤寒，而不知仲景用以治少阴之中风。且麻黄在太阳，只服八合，不必尽剂，
妙在更发汗，则改用桂枝。在少阴始得之与二三日，皆可温服一升，日三服。则汤液本草分麻黄为太阳经药，
犹掘井得泉，而曰水专在是矣。
附子汤∶
人参 白术 附子 茯苓 芍药
此大温大补之方，乃正治伤寒之药，为少阴固本御邪之剂也。夫伤则宜补，寒则宜温，而近世治伤寒者，
皆以寒凉克伐相为授受，其不讲于伤寒二字之名实久矣。少阴为阴中之阴，又为阴水之藏，故伤寒之重者，多
入少阴，所以少阴一经，最多死症。如少阴病，身体痛，手足寒，骨节痛，口中和，恶寒脉沉者，是纯阴无阳
之症，方中用生附二枚，取其力之锐，且以重其任也。盖少火之阳，鼓肾间动气以御外侵之阴翳，则守邪之神
有权，而呼吸之门有锁钥，身体骨节之痛自除，手足自温，恶寒自罢矣。以人参固生气之原，令五脏六腑之有
本，十二经脉之有根，肾脉不独沉矣。三阴以少阴为枢，设使扶阳而不益阴，阴虚而阳无所附，非治法之善也。
故用白术以培太阴之土，芍药以滋厥阴之木，茯苓以利少阴之水。水利则精自藏，土安则水有所制，木润则火
有所生矣。扶阳以救寒，益阴以固本，此万全之术。其畏而不敢用，束手待毙者，曷可胜计耶？此与麻黄附子
汤，皆治少阴表症而大不同。彼因病从外来，表有热而里无热，故当温而兼散。此因病自内出，表里俱寒而上
虚，故大温大补。然彼发热而用附子，此不热而用芍药，是又阴阳互根之理钦！此与真武汤似同而实异。此倍术、附
去姜而用参，全是温补以壮元阳。彼用姜而不用参，尚是温散以逐水气。补散之分歧，只在一味之旋转欤！
真武汤∶
附子 生姜 白术 茯苓 芍药
真武，主北方水也。坎为水，而一阳居其中，柔中之刚，故名真武。取此名方者，所以治少阴水气为患也。
盖水体本静，其动而不息者，火之用耳。若坎宫之火用不宣，则肾家之水体失职，不润下而逆行，故中宫四肢
俱病。此腹痛下利，四肢沉重疼痛，小便不利者，由坎中阳虚，下焦有寒不能制水故也。法当壮元阳以消阴翳，
培土泄水，以消留垢。故君大热之附子，以奠阴中之阳；佐芍药之酸苦，以收炎上之气；茯苓淡渗，止润下之
体；白术甘温，制水邪之溢；生姜辛温，散四肢之水。使少阴之枢机有主，则开阖得宜，小便得利，下利自止，
腹中四肢之邪解矣。若兼咳者，是水气射肺所致，加五味之酸温，佐芍药以收肾中水气，细辛之辛温，佐生
姜以散肺中水气，而咳自除。若兼呕者，是水气在胃，因中焦不和，四肢亦不治，此病不涉少阴，由于太阴湿
化不宣也。与治肾水射肺者不同法，不须附子以温肾水，倍加生姜以散脾湿，此为和中之剂，而非治肾之剂矣。
若大便自利而下利者，是胃中无物，此腹痛因于胃寒，四肢因于脾湿。故去芍药之阴寒，加干姜以佐附子之辛
热，即茯苓之甘平者亦去之，此为温中之剂，而非利水之剂矣。要知真武加减，与小柴胡不同。小柴胡为少阳
半表之剂，只不去柴胡一味，便可名柴胡汤。真武以五物成方，为少阴治本之剂，去一味便不成真武。故去姜
加参，即名附子汤，于此见制方有阴阳动静之别也。
白通汤∶
葱白 干姜 附子
白通加猪胆汁汤∶
前方加猪胆汁。
白通者，通下焦之阴气，以达于上焦也。少阴病，自利而渴，小便色白者，是下焦之阳虚，而阴不生少火。
不能蒸动其水气而上输于肺，故渴；不能生土，故自利耳。法当用姜、附以振元阳，而不得升腾之品，则利止而
渴不能止，故佐葱白以通之。葱白禀西方之色味入通于肺，则水出高源而渴自止矣。凡阴虚则小便难，下利而
渴者，小便必不利，
或出涩而难，是厥阴火旺，宜猪苓白头翁辈。此小便色白，属少阴火虚，故曰下焦虚。又曰∶虚，故引水自救。
自救者，自病患之意，非医家之正法也。若厥阴病欲饮水者，少少与之矣。
通脉四逆汤∶
甘草 干姜 附子 葱
下利清谷，里寒外热，手足厥逆，脉微欲绝，此太阴坏症，转属少阴之症，四逆汤所主也。而但欲寐，是
系在少阴。若反不恶寒，或咽痛干呕，是为亡阳，其人面赤色，是为戴阳。此下焦虚极矣，恐四逆之剂，不足
以起下焦之元阳，而续欲绝之脉。故倍加其味，作为大剂，更加葱以通之。葱禀东方之色，能行少阳生发之机；
体空味辛，能入肺以行营卫之气。姜、附、参、甘，得此以奏捷于经络之间，而脉自通矣。脉通则虚阳得归其
部，外热自除，而里寒自解，诸症无虞矣。按∶本方以阴症似阳而设。症之异于四逆者，在不恶寒而面色赤；
方之异于四逆者，若无葱，当与桂枝加桂加芍同矣。何更加以通脉之名？夫人参所以通血脉，安有脉欲绝而不
用者？旧本乃于方后云∶面赤色者加葱，利止脉不出者加参。岂非抄录者之疏失于本方，而蛇足于加法乎？
且减法所云去者，去本方之所有也。而此云去葱、芍、桂者，是后人之加减可知矣。
茯苓四逆汤∶
茯苓 人参 甘草 干姜 附子
干姜附子汤∶
前方去人参 甘草 茯苓
发汗若下之，病仍不解，烦躁者，茯苓四逆汤主之。下后复发汗，昼日烦躁不得眠，夜则安静，不呕不渴，
无表症，脉微沉，身无大热者，干姜附子汤主之。此二条皆太阳坏病转属少阴也。凡太阳病而妄汗妄下者，其变
症或仍在太阳，或转属阳明，或转系少阳，或系在太阴，皆是阳气为患。若汗而复下，或下而复汗，阳气丧亡，
则转属少阴矣。此阳症变阴，阴症似阳，世医多不能辨。用凉药以治烦躁，鲜有不速其毙者，由不知太阳以少
阴为里，少阴为太阳之根源也。脉至少阴则沉微，邪入少阴则烦躁。烦躁虽六经俱有，而兼见于太阳少阴者，
太阳为真阴之标，少阴为真阴之本也。阴阳之标本，皆从烦躁见；烦躁之虚实，又从阴阳而分。如未经汗下而
烦躁，属太阳，是烦为阳盛，躁
为阴虚矣。汗下后烦躁属少阴，是烦为阳虚，躁为阴竭矣。阴阳不相附，故烦躁。其亡阳亡阴，又当以汗之先后，
表症之解不解为之详辨，则阴阳之差多差少，不致溷淆，而用方始不误矣。先汗后下，于法为顺，而表仍不解，
是妄下亡阴，阴阳俱虚而烦躁也，故制茯苓四逆，固阴以收阳。先下后汗，于法为逆，而表症反解，内不呕渴，
似于阴阳自和，而实妄汗亡阳，所以虚阳扰于阳分，昼则烦躁也，故专用干姜附子，固阳以配阴。二方皆从四
逆加减，而有救阳救阴之异。茯苓感天地太和之气化，不假根而成，能补先天无形之气，安虚阳外脱之烦，故
以为君。人参配茯苓，补下焦之元气；干姜配生附，回下焦之元阳。调以甘草之甘，比四逆为缓，固里宜缓也。
姜、附者，阳中之阳也，用生附而去甘草，则势力更猛，比四逆为峻，回阳当急也。一去甘草，一加茯苓，而
缓急自别，加减之妙，见用方之神乎！
吴茱萸汤∶
吴茱萸 人参 生姜 大枣
少阴吐利，手足厥冷，烦躁欲死者，此方主之。按少阴病吐利，烦躁四逆者死，此何复出治方？要知欲死
是不死之机，四逆是兼胫臂言，手足只指指掌言，稍甚微甚之别矣。岐伯曰∶“四末阴阳之会，气之大路也。
四街者，气之经络也。络绝则经通，四末解则气合从。”合在肘膝之间，即四街也，又谓之四关。夫四郊扰攘，
而关中犹固，知少阴生气犹存。然五脏更相生，不生即死。少阴之生气注于肝，阴盛水寒，则肝气不舒而木郁，
故烦躁；肝血不荣于四末，故厥冷；水欲出地而不得出，则中土不宁，故吐利耳。病本在肾而病机在肝，不得
相生之机，故欲死。势必温补少阴之少火，以开厥阴之出路，生死关头，非用气味之雄猛者，不足以当绝处逢
生之任也。吴茱萸辛苦大热，禀东方之气色，入通于肝，肝温则木得遂其生矣。苦以温肾，则水不寒；辛以散
邪，则土不扰。佐人参固元气而安神明，助姜、枣调营卫以补四末。此拨乱反正之剂，与麻黄、附子之拔帜先
登，附子、真武之固守社稷者，鼎足而立也。若命门火衰，不能腐熟水谷，故食谷欲呕。若干呕吐涎沫而头痛，
是脾肾虚寒，阴寒上乘阳位也。用此方鼓动先天之少火，而后天之土自生；培植下焦之真阳，而上焦之寒自散。
开少阴之关，而三阴得位者，此方是欤？
上少阴十一方，皆温散温补法。
黄连阿胶汤∶
黄连 阿胶 黄芩 芍药 鸡子黄
内胶烊尽少冷，内鸡子黄搅令相得，温服七合，日三服，此少阴之泻心汤也。凡泻心必藉芩、连，而导引
有阴阳之别。病在三阳，胃中不和而心下痞硬者，虚则加参、甘补之，实则加大黄下之。病在少阴而心中烦不
得卧者，既不得用参、甘以助阳，亦不得用大黄以伤胃矣。用黄连以直折心火，佐芍药以收敛神明，所以扶阴
而益阳也。然以但欲寐之病情，而至于不得卧，以微细之病脉，而反见心烦，非得气血之属以交合心肾，甘平
之味以滋阴和阳，不能使水升而火降。阴火不归其部，则少阴之热不除。鸡子黄禀南方之火色，入通于心，可
以补离宫之火。用生者搅和，取其流动之义也。黑驴皮禀北方之水色，且咸先入肾，可以补坎宫之精，内合于
心，而性急趋下。则阿井有水精凝聚之要也，与之相溶而成胶，用以配鸡子之黄，合芩、连、芍药，是降火归
原之剂矣。《经》曰∶“火位之下，阴精承之。阴平阳秘，精神乃治。”斯方之谓欤！
猪苓汤∶
猪苓 茯苓 泽泻 滑石 阿胶
少阴病，得之二三日，心烦不得卧，是上焦实热，宜黄连阿胶汤清之。少阴病，欲吐不吐，心烦但欲寐，至
五六日自利而渴者，是下焦虚寒，宜白通汤以温之。此少阴初病而下利，似为虚寒，至六七日反见咳而呕渴，
心烦不得卧者，此岂上焦实热乎？是因下多亡阴，精虚不能化气，真阳不藏；致上焦之虚阳扰攘，而致变症见
也。下焦阴虚而不寒，非姜、附所宜，上焦虚而非实热，非芩、连之任，故制此方。二苓不根不苗，成于太空
元气，用以交合心肾，通虚无氤氲之气也。阿胶味浓，乃气血之属，是精不足者，补之以味也。泽泻气味轻清，
张仲景根据疾病分为六经，并制定了解表、解里、温寒、清热、补虚、泻实这六种治法。六经中各自具备这六种治法，但各有偏重。太阳病偏重于表寒，阳明病偏重于里热，太阴病偏重于虚寒，厥阴病偏重于实热，只有少阳和少阴主持枢机运转的职责，所以没有明显的偏重。而少阳偏重于阳，少阴偏重于阴，因此制方也相应地有所偏重。然而少阴的阴中包含着阳，所以它的表证根源在于里，热证是由于寒邪所致。治疗表证时要先顾护其里，热证多从寒证来治，这是因为阴以阳为主，固护肾中的元阳，正是为了保存少阴的真阴。那些阳气盛而阴虚，心烦不得卧，在发病二三天内出现，可以使用黄芩、黄连的情况，是极少见的。肾脏本来没有实证，实证必定转属阳明，这也是由于少阴的虚损所致。知道了它是虚证，就掌握了病机的关键了。
麻黄附子细辛汤：
麻黄附子甘草汤：
少阴主里，应该没有表证；病发于阴，应该没有发热，现在刚受风寒便立即发热，看起来像太阳病却归属于少阴，是因为头不痛而且只想睡觉（但欲寐）。《内经》说：“逆冬气而少阴不藏，肾气独沉。”所以少阴发热而脉象沉的，必须在解表剂中加入附子，以预先固护其里。因为肾为坎卦之象，两阴不藏，则一阳无遮拦，阴邪得以内侵，孤阳无所依附而外散。太阳是少阴的表，发热无汗，太阳的表邪不得不发散；脉沉表示病在里，少阴的根本不得不固护。如果只用麻黄开泄腠理，细辛散发浮热，而没有附子来固护元气，那么少阴的津液就会越出，太阳的微阳就会外亡，这就离生存很远了。只有附子与麻黄并用，内外协调，那么风寒散去而阳气自然回归，精气得以藏守而阴气不被扰动。这是里病波及表，脉沉而应当发汗的情况，与表病波及里、脉浮而可以发汗的情况截然不同。如果得病二三天，表热尚未去除，里证也未见，麻黄不可去掉，应当用甘草的中焦调和作用，替代细辛的辛散作用。佐使药的作用不同，那么麻黄的药势也会减弱，取微汗而痊愈，这又是少阴发表轻剂的用法。这两个方子都是少阴中风托里解外的方法。
风本是阳邪，虽然在少阴中随即发作，不拘泥于五六日的期限。使用细辛、麻黄，是用来治风，不是用来治寒；使用附子，是用来固护根本，不是热因热用的反治法。寒本是阴邪，即使在太阳，热也不会立刻发作，所以说有“或未发”的说法。麻黄、桂枝长于治风，而不是治寒的主方，所以主治发热恶寒。如果没有发热而恶寒，即使有头项强痛的表急症状，也应当用四逆汤、真武汤等救其里。因为病发于阴，就已经亡阳，不能把“汗多亡阳”这句话当作谈资。少阴制定的麻黄附子细辛汤，就像太阳病的麻黄汤，是急汗的峻剂；制定的麻黄附子甘草汤，就像太阳病的桂枝汤，是缓汗的和剂。太阳是阳中之阳而主表，其汗容易发，其邪容易散，所以初用麻黄、甘草而辅以桂枝，次用桂枝、生姜而反佐以芍药。少阴是阴中之阴而主里，其汗最不容易发，其邪最不容易散，所以用麻黄、附子而辅以细辛，其次也用麻黄、附子而用甘草来缓和。那么少阴中风，脉象阳微阴浮的，是想要痊愈，难道不是必须阴出之阳才能解除吗？然而必须仔细审查脉沉而没有里证的，才可以发汗，就知道脉沉而症状在里的，不可以发汗了。这种机关，必须看透。人们都说麻黄治太阳的伤寒，却不知道张仲景用它来治少阴的中风。而且麻黄在太阳病，只服八合，不必喝完整个药量，妙在再次发汗时，改用桂枝汤。在少阴病初得或与二三天内，都可以温服一升，每天三次服用。那么《汤液本草》将麻黄分为太阳经药，就像挖井得到泉水，却说水专门在这里。
附子汤：
人参 白术 附子 茯苓 芍药
这是一个大温大补的方子，是正治伤寒的药物，是少阴固本御邪的方剂。受伤则宜补，受寒则宜温，而近代治疗伤寒的人，都用寒凉克伐之法相互传授，他们不讲求“伤寒”二字的名实已经很久了。少阴是阴中之阴，又是阴水的藏所，所以伤寒严重的，多进入少阴，所以少阴一经，最多死症。如少阴病，身体痛，手足寒，骨节痛，口中和，恶寒脉沉的，这是纯阴无阳的症状，方中使用生附子两枚，取其药力锐利，且加重其责任。因为少火之阳，鼓动肾间动气以抵御外侵的阴翳，那么守邪的神就有职权，呼吸之门有锁钥，身体骨节的疼痛自然消除，手足自然温暖，恶寒自然停止。用人参固护生气之源，令五脏六腑有本，十二经脉有根，肾脉就不单独沉了。三阴以少阴为枢纽，假如扶阳而不益阴，阴虚而阳无所依附，就不是好的治法。所以用白术来培补太阴之土，芍药来滋助厥阴之木，茯苓来通利少阴之水。水利则精自藏，土安则水有所制约，木润则火有所生了。扶阳以救寒，益阴以固本，这是万全之术。那些害怕而不敢用，束手待毙的人，怎么数得过来呢？这与麻黄附子汤，都治少阴表证而大不相同。彼方因病从外来，表有热而里无热，所以当温而兼散。此方因病自内出，表里俱寒而上虚，所以大温大补。然而彼方发热而用附子，此方不热而用芍药，这又是阴阳互根的哲理啊！这与真武汤看似相同实则不同。此方倍用术、附，去姜而用参，全是温补以壮元阳。彼方用姜而不用参，尚是温散以逐水气。补散的分歧，只在一味的旋转罢了！
真武汤：
附子 生姜 白术 茯苓 芍药
真武，主管北方水。坎为水，而一阳居其中，柔中之刚，所以名叫真武。取这个名字作为方名，是用来治少阴水气为患的。因为水体本静，其动而不息的，是火的作用。如果坎宫之火用不宣通，那么肾家的水体失职，不润下而逆行，所以中宫四肢都生病。这里腹痛下利，四肢沉重疼痛，小便不利，是由于坎中阳虚，下焦有寒不能制水所致。治法应当壮元阳以消阴翳，培土泄水，以消除留滞的污垢。所以以大热的附子为君药，以奠定阴中之阳；佐以芍药的酸苦，以收敛炎上之气；茯苓淡渗，止润下之体；白术甘温，制约水邪之溢；生姜辛温，消散四肢之水。使得少阴的枢机有主，那么开阖得宜，小便得利，下利自然停止，腹中四肢的邪气解除了。如果兼咳嗽，是水气射肺所致，加五味子的酸温，佐芍药以收肾中水气，细辛的辛温，佐生姜以散肺中水气，而咳自然消除。如果兼呕吐，是水气在胃，因中焦不和，四肢也不治，这个病不涉及少阴，是由于太阴湿化不宣所致。与治肾水射肺的方法不同，不需要附子来温肾水，加倍生姜以散脾湿，这是和中的方剂，而不是治肾的方剂了。如果大便自利而下利的，是胃中无物，这个腹痛因于胃寒，四肢因于脾湿。所以去掉芍药的阴寒，加干姜以佐助附子的辛热，就连茯苓的甘平也去掉，这是温中的方剂，而不是利水的方剂了。要知道真武的加减，与小柴胡汤不同。小柴胡汤是少阳半表的方剂，只不去柴胡一味，便可名为柴胡汤。真武汤以五物成方，是少阴治本的方剂，去一味便不成真武。所以去姜加参，即名为附子汤，从这里可以看出制方有阴阳动静之别。
白通汤：
葱白 干姜 附子
白通加猪胆汁汤：
前方加猪胆汁。
白通，是通下焦的阴气，以达于上焦。少阴病，自利而渴，小便色白的，是下焦的阳虚，而阴不生少火。不能蒸动其水气而上输于肺，所以渴；不能生土，所以自利。治法应当用姜、附以振奋元阳，而不得用升腾之品，那么利止而渴不能止，所以佐以葱白以通之。葱白禀西方之色味入通于肺，那么水出高源而渴自然停止。凡是阴虚则小便难，下利而渴的，小便必不利，或者出涩而难，这是厥阴火旺，宜用猪苓汤、白头翁汤之类。这里小便色白，属少阴火虚，所以说下焦虚。又说：虚，所以引水自救。自救者，是从病患的角度说的，不是医家的正法。如果厥阴病想喝水的，少量给予即可。
通脉四逆汤：
甘草 干姜 附子 葱
下利清谷，里寒外热，手足厥逆，脉微欲绝，这是太阴坏症，转属少阴的症状，是四逆汤所主的。而但欲寐，是系在少阴。如果反而不恶寒，或咽痛干呕，这是亡阳，其人面色赤，这是戴阳。这是下焦虚极了，恐怕四逆的方剂，不足以起下焦的元阳，而续接欲绝之脉。所以加倍其药味，作为大剂，再加葱以通之。葱禀东方之色，能行少阳生发之机；体空味辛，能入肺以行营卫之气。姜、附、参、甘，得此以奏捷于经络之间，而脉自然通了。脉通则虚阳得归其部，外热自然除，而里寒自然解，诸症无忧了。按：本方是针对阴症似阳而设的。症状不同于四逆汤的，在于不恶寒而面色赤；方剂不同于四逆汤的，如果没有葱，应当与桂枝加桂加芍同了。为什么更加以通脉的名字？夫人参所以通血脉，哪有脉欲绝而不用的？旧本乃在方后说：面赤色者加葱，利止脉不出者加参。这难道是抄录者的疏失于本方，而蛇足于加法乎？而且减法所说的去者，是去本方所有的。而这里说去葱、芍、桂的，是后人的加减可知了。
茯苓四逆汤：
茯苓 人参 甘草 干姜 附子
干姜附子汤：
前方去人参 甘草 茯苓
发汗若下之，病仍不解，烦躁的，茯苓四逆汤主之。下后复发汗，昼日烦躁不得眠，夜则安静，不呕不渴，无表证，脉微沉，身无大热的，干姜附子汤主之。这两条都是太阳坏病转属少阴。凡是太阳病而妄汗妄下的，其变证或仍在太阳，或转属阳明，或转系少阳，或系在太阴，都是阳气为患。如果汗而复下，或下而复汗，阳气丧亡，则转属少阴了。这是阳症变阴，阴症似阳，世医多不能辨。用凉药以治烦躁，鲜有不速其毙的，由不知太阳以少阴为里，少阴为太阳的根源。脉至少阴则沉微，邪入少阴则烦躁。烦躁虽六经都有，而兼见于太阳少阴的，太阳为真阴之标，少阴为真阴之本。阴阳的标本，皆从烦躁见；烦躁的虚实，又从阴阳而分。如未经汗下而烦躁，属太阳，是烦为阳盛，躁为阴虚了。汗下后烦躁属少阴，是烦为阳虚，躁为阴竭了。阴阳不相附，故烦躁。其亡阳亡阴，又当以汗之先后，表证之解不解为之详辨，那么阴阳的差多差少，不致混淆，而用方才不误矣。先汗后下，于法为顺，而表仍不解，是妄下亡阴，阴阳俱虚而烦躁，所以制茯苓四逆，固阴以收阳。先下后汗，于法为逆，而表证反解，内不呕渴，似于阴阳自和，而实妄汗亡阳，所以虚阳扰于阳分，昼则烦躁，所以专用干姜附子，固阳以配阴。两方皆从四逆加减，而有救阳救阴的不同。茯苓感天地太和之气化，不假根而成，能补先天无形之气，安虚阳外脱之烦，所以以为君。人参配茯苓，补下焦之元气；干姜配生附，回下焦之元阳。调以甘草之甘，比四逆为缓，固里宜缓也。姜、附者，阳中之阳也，用生附而去甘草，则势力更猛，比四逆为峻，回阳当急也。一去甘草，一加茯苓，而缓急自别，加减的妙处，见用方的神乎！
吴茱萸汤：
吴茱萸 人参 生姜 大枣
少阴吐利，手足厥冷，烦躁欲死的，此方主之。按少阴病吐利，烦躁四逆的死，这里为何又出治方？要知道欲死是不死之机，四逆是兼胫臂言，手足只指指掌言，稍甚微甚的区别。岐伯说：“四末阴阳之会，气之大路也。四街者，气之经络也。络绝则经通，四末解则气合从。”合在肘膝之间，即四街，又谓之四关。夫四郊扰攘，而关中犹固，知少阴生气犹存。然五脏更相生，不生即死。少阴的生气注于肝，阴盛水寒，则肝气不舒而木郁，所以烦躁；肝血不荣于四末，所以厥冷；水欲出地而不得出，则中土不宁，所以吐利。病本在肾而病机在肝，不得相生之机，所以欲死。势必温补少阴的少火，以开厥阴的出路，生死关头，非用气味雄猛的，不足以当绝处逢生的重任。吴茱萸辛苦大热，禀东方之气色，入通于肝，肝温则木得遂其生。苦以温肾，则水不寒；辛以散邪，则土不扰。佐人参固元气而安神明，助姜、枣调营卫以补四末。这是拨乱反正的方剂，与麻黄、附子的拔帜先登，附子、真武的固守社稷，鼎足而立。若命门火衰，不能腐熟水谷，所以食谷欲呕。如果干呕吐涎沫而头痛，是脾肾虚寒，阴寒上乘阳位。用此方鼓动先天之少火，而后天之土自生；培植下焦之真阳，而上焦之寒自散。开少阴之关，而三阴得位的，是这个方子吧？
以上少阴十一方，都是温散温补法。
黄连阿胶汤：
黄连 阿胶 黄芩 芍药 鸡子黄
内胶烊尽少冷，内鸡子黄搅令相得，温服七合，日三服，这是少阴的泻心汤。凡泻心必藉芩、连，而导引有阴阳之别。病在三阳，胃中不和而心下痞硬的，虚则加参、甘补之，实则加大黄下之。病在少阴而心中烦不得卧的，既不能用参、甘以助阳，也不能用大黄以伤胃。用黄连以直折心火，佐芍药以收敛神明，所以扶阴而益阳。然而以但欲寐的病情，而至于不得卧，以微细的病脉，而反见心烦，非得气血之属以交合心肾，甘平之味以滋阴和阳，不能使水升而火降。阴火不归其部，则少阴的热不除。鸡子黄禀南方之火色，入通于心，可以补离宫之火。用生者搅和，取其流动的意义。黑驴皮禀北方之水色，且咸先入肾，可以补坎宫之精，内合于心，而性急趋下。则阿井有水精凝聚的要旨，与之相溶而成胶，用以配鸡子之黄，合芩、连、芍药，是降火归原的方剂。《经》说：“火位之下，阴精承之。阴平阳秘，精神乃治。”这就是这个方子的意思吧！
猪苓汤：
猪苓 茯苓 泽泻 滑石 阿胶
少阴病，得之二三日，心烦不得卧，是上焦实热，宜黄连阿胶汤清之。少阴病，欲吐不吐，心烦但欲寐，至五六日自利而渴的，是下焦虚寒，宜白通汤以温之。这是少阴初病而下利，似为虚寒，至六七日反见咳而呕渴，心烦不得卧，这难道是上焦实热吗？是因下多亡阴，精虚不能化气，真阳不藏；致上焦的虚阳扰攘，而致变症见也。下焦阴虚而不寒，非姜、附所宜，上焦虚而非实热，非芩、连之任，所以制此方。二苓不根不苗，成于太空元气，用以交合心肾，通虚无氤氲之气。阿胶味浓，乃气血之属，是精不足者，补之以味。泽泻气味轻清，
Ke Qin believed that Zhang Zhongjing divided diseases into six meridians and formulated prescription rules targeting the six conditions of exterior, interior, cold, heat, deficiency, and excess. Each of the six meridians possesses these six rules but has its own emphasis. Taiyang disease emphasizes exterior cold, Yangming disease emphasizes interior heat, Taiyin disease emphasizes deficiency cold, Jueyin disease emphasizes excess heat, while Shaoyang and Shaoyin bear the responsibility of pivot function, thus having no obvious bias. However, Shaoyang leans towards Yang, and Shaoyin leans towards Yin, so prescriptions are also biased accordingly. Nevertheless, Shaoyin's Yin contains Yang; therefore, its exterior symptoms originate from the interior, and heat symptoms often arise from cold. When treating exterior symptoms, one must first protect the interior; when treating heat symptoms, one often treats from the perspective of cold. This is because Yin is dominated by Yang; securing the primal Yang in the Kidney is precisely to preserve the true Yin of Shaoyin. Cases where Yang is excessively abundant and Yin fluid is deficient, causing irritability and inability to sleep within two or three days of onset, which can be treated with Huangqin (Scutellariae Radix) and Lianzi (Nelumbinis Semen), are extremely rare. The Kidney inherently lacks excess syndromes; so-called excess syndromes must transfer to Yangming, which is also due to Shaoyin deficiency. Knowing it is a deficiency syndrome allows one to grasp the key to the pathogenesis.
Mahuang Fuzi Xixin Tang (Ephedra, Aconite, and Asarum Decoction)
Mahuang Fuzi Gancao Tang (Ephedra, Aconite, and Licorice Decoction):
Shaoyin governs the interior and theoretically should not have exterior symptoms; diseases originating from Yin should not present with fever. Now, fever appears immediately upon contracting wind-cold, resembling Taiyang disease yet belonging to Shaoyin, because there is no headache and only a desire to sleep (Dan Yu Mei). The *Neijing* states: "Violating the winter storage energy causes Shaoyin to fail to store, leaving Kidney Qi sinking alone." Therefore, when Shaoyin presents with fever and a deep pulse, Aconite (Fuzi) must be added to exterior-resolving formulas to preliminarily secure the interior. The Kidney symbolizes the Kan trigram (water containing fire); if the two Yins fail to store, the single Yang loses its cover, allowing Yin pathogens to invade internally, while isolated Yang scatters externally without attachment. Taiyang is the exterior of Shaoyin; fever without sweat necessitates opening the Taiyang exterior. A deep pulse indicates pathology in the interior, requiring the consolidation of the Shaoyin root. If only Mahuang (Ephedrae Herba) is used to open the pores and Xixin (Asari Radix) to disperse floating heat, without Fuzi (Aconiti Lateralis Radix Praeparata) to secure primal Qi, Shaoyin's body fluids will leak out, and Taiyang's subtle Yang will escape externally, moving far from survival. Only when Fuzi and Mahuang are used together can both interior and exterior be harmonized; then wind-cold disperses, Yang returns naturally, essence is stored, and Yin is not disturbed. This represents interior pathology affecting the exterior, where a deep pulse indicates the need for sweating. This is diametrically opposed to exterior pathology affecting the interior, where a floating pulse permits sweating. If after two or three days the exterior heat remains unresolved and interior symptoms have not appeared, Mahuang should not be removed; instead, Gancao (Glycyrrhizae Radix et Rhizoma)'s middle-harmonizing property should replace Xixin's acrid dispersion. Different roles of assistant and guiding herbs reduce the potency of Mahuang, aiming for slight sweating to achieve recovery; this is a mild formula for releasing the exterior in Shaoyin. Both formulas represent methods of supporting the interior and resolving the exterior for Shaoyin wind-stroke.
Wind is a Yang pathogen; even if occurring in Shaoyin, it manifests immediately, not restricted to the fifth or sixth day. Using Xixin and Mahuang treats wind, not cold; using Fuzi secures the root, not employing "treating heat with heat" as a counter-treatment. Cold is a Yin pathogen; even if in Taiyang, heat does not emerge abruptly, hence the phrase "may not yet manifest." Mahuang and Guizhi (Cinnamomi Ramulus) excel at treating wind but are not primary agents for cold; thus, their main indications are fever and aversion to cold. If there is aversion to cold without fever, even with urgent exterior symptoms like stiffness and pain of the head and neck, one should use Sini Tang (Frigid Extremities Decoction) or Zhenwu Tang (True Warrior Decoction) to rescue the interior. Because disease originates from Yin, Yang is already lost; one cannot take "excessive sweating leads to Yang loss" merely as a talking point. Shaoyin's Mahuang Fuzi Xixin Tang is like Taiyang's Mahuang Tang, a harsh agent for urgent sweating; Shaoyin's Mahuang Fuzi Gancao Tang is like Taiyang's Guizhi Tang, a mild agent for harmonious sweating. Taiyang is Yang within Yang and governs the exterior; its sweat is easy to produce, and its pathogens easy to scatter. Thus, initially using Mahuang and Gancao assisted by Guizhi, and subsequently using Guizhi and Shengjiang (Zingiberis Rhizoma Recens) counter-assisted by Shaoyao (Paeoniae Radix Alba). Shaoyin is Yin within Yin and governs the interior; its sweat is hardest to produce, and its pathogens hardest to scatter. Thus, using Mahuang and Fuzi assisted by Xixin, and subsequently using Mahuang and Fuzi moderated by Gancao. Then, for Shaoyin wind-stroke, if the pulse is superficially weak and deeply floating, it indicates impending recovery; is it not necessary for Yin to emerge as Yang to resolve? However, one must carefully examine cases with a deep pulse and no interior symptoms before inducing sweating; knowing that a deep pulse with interior symptoms contraindicates sweating is crucial. These nuances must be understood. People say Mahuang treats Taiyang cold damage, unaware that Zhongjing used it to treat Shaoyin wind-stroke. Moreover, in Taiyang, only eight he of Mahuang are taken, not necessarily finishing the dose; the subtlety lies in switching to Guizhi Tang if sweating needs to be repeated. In Shaoyin, whether just contracted or after two or three days, one liter can be taken warm, three times daily. Classifying Mahuang solely as a Taiyang meridian herb in *Tangye Bencao* is like digging a well to find spring water yet claiming the water exists only there.
Fuzi Tang (Aconite Decoction):
Renshen (Ginseng Radix et Rhizoma), Baizhu (Atractylodis Macrocephalae Rhizoma), Fuzi, Fuling (Poria), Shaoyao.
This is a major warming and tonifying formula, a correct treatment for cold damage, serving to secure the root and resist pathogens in Shaoyin. Injury requires tonification; cold requires warming. Yet modern practitioners of cold damage rely on cooling and attacking methods, ignoring the true meaning of "cold damage" for a long time. Shaoyin is Yin within Yin and the storehouse of Yin Water. Severe cold damage often enters Shaoyin, making it the meridian with the most fatal cases. For example, in Shaoyin disease, body pain, cold hands and feet, bone joint pain, a neutral mouth feel, aversion to cold, and a deep pulse indicate a pure Yin, zero Yang syndrome. The formula uses two raw Fuzi for their sharp power and heavy responsibility. The mild fire Yang stimulates the kinetic Qi in the Kidney to resist invading Yin shadows. When the spirit guarding against pathogens has authority and the respiratory gate has locks, body and joint pains are eliminated, hands and feet become warm, and aversion to cold ceases. Renshen secures the source of vital Qi, giving roots to the five Zang and six Fu organs and twelve meridians, preventing the Kidney pulse from remaining solely deep. Among the three Yin meridians, Shaoyin is the pivot. If Yang is supported without nourishing Yin, and Yin is deficient with no attachment for Yang, it is not a good method. Thus, Baizhu cultivates Taiyin Earth, Shaoyao nourishes Jueyin Wood, and Fuling drains Shaoyin Water. When water flows smoothly, essence is stored; when Earth is stable, water is controlled; when Wood is moistened, Fire is generated. Supporting Yang to rescue from cold and benefiting Yin to secure the root is a perfect strategy. Those who fear using it and wait helplessly for death are countless. This differs greatly from Mahuang Fuzi Tang, although both treat Shaoyin exterior symptoms. The former involves external pathogens, with exterior heat but no interior heat, requiring warming combined with dispersal. The latter involves internal origin, with cold in both interior and exterior and upper deficiency, requiring major warming and tonification. However, the former uses Fuzi for fever, while this uses Shaoyao for non-fever, illustrating the principle of mutual root of Yin and Yang! This resembles Zhenwu Tang but is actually different. This formula doubles Baizhu and Fuzi, removes Shengjiang, and adds Renshen, entirely focusing on warming and tonifying to strengthen primal Yang. Zhenwu Tang uses Shengjiang but not Renshen, still focusing on warming and dispersing to drive out water qi. The divergence between tonification and dispersal lies in the rotation of a single herb!
Zhenwu Tang (True Warrior Decoction):
Fuzi, Shengjiang, Baizhu, Fuling, Shaoyao.
Zhenwu governs Northern Water. The Kan trigram symbolizes water, with a single Yang residing within, representing rigidity within softness, hence named Zhenwu. This name is chosen to treat Shaoyin water qi pathology. Water is inherently static; its continuous movement is due to Fire. If the Fire function in the Kan palace is not unblocked, the Kidney water system fails, failing to moisten downwards and instead reversing upwards, causing illness in the central palace and four limbs. Here, abdominal pain, diarrhea, heavy and painful limbs, and difficult urination result from Yang deficiency in Kan and cold in the lower jiao failing to control water. The method should strengthen primal Yang to eliminate Yin shadows, cultivate Earth to drain water, and remove stagnation. Thus, large-hot Fuzi is the sovereign herb to establish Yang within Yin; Shaoyao's sour-bitter nature acts as minister to restrain ascending inflammation; Fuling's light permeation stops downward moisture; Baizhu's sweet-warm nature controls water overflow; Shengjiang's acrid-warm nature disperses water in the four limbs. With a master for the Shaoyin pivot, opening and closing are appropriate, urination improves, diarrhea stops, and pathogens in the abdomen and limbs are resolved. If cough accompanies, it is caused by water qi shooting into the Lung; add Wuweizi (Schisandrae Fructus) sour-warm to assist Shaoyao in collecting Kidney water qi, and Xixin acrid-warm to assist Shengjiang in dispersing Lung water qi, curing the cough. If vomiting accompanies, it is water qi in the Stomach due to middle jiao disharmony, affecting the four limbs. This disease does not involve Shaoyin but stems from Taiyin dampness transformation failure. It differs from treating Kidney water shooting into the Lung; Fuzi to warm Kidney water is unnecessary, while doubling Shengjiang to dispel Spleen dampness makes this a harmonizing formula, not a Kidney-treating one. If spontaneous loose stools occur with diarrhea, it means the Stomach is empty; abdominal pain is due to Stomach cold, and limb heaviness due to Spleen dampness. Thus, remove Shaoyao's yin-cold, add Ganjiang (Zingiberis Rhizoma) to assist Fuzi's acrid-heat, and even remove Fuling's sweet-p neutrality. This becomes a warming-middle formula, not a water-draining one. Note that Zhenwu modifications differ from Xiaochaihu Tang. Xiaochaihu Tang is a half-exterior formula for Shaoyang; removing only Chaihu (Bupleuri Radix) allows it to still be called Chaihu Tang. Zhenwu consists of five herbs as a root-treating formula for Shaoyin; removing one herb destroys the formula. Thus, removing Shengjiang and adding Renshen names it Fuzi Tang, showing the distinction between Yin/Yang and motion/stillness in formulation.
Baitong Tang (White Connector Decoction):
Congbai (Allii Fistulosi Bulbus), Ganjiang, Fuzi.
Baitong Jia Zhu Danzhi Tang (White Connector Decoction plus Pig Bile):
The previous formula plus Pig Bile.
Baitong connects the Yin qi of the lower jiao to reach the upper jiao. In Shaoyin disease, spontaneous diarrhea with thirst and white urine indicates lower jiao Yang deficiency, failing to generate mild fire. Unable to vaporize water qi to transport upwards to the Lung, thirst results; unable to generate Earth, diarrhea occurs. The method should use Jiang and Fu to振奋 (stimulate) primal Yang. Without ascending agents, diarrhea may stop but thirst persists; thus, Congbai is added to connect. Congbai inherits Western color/flavor, entering the Lung; then water emerges from the high source, and thirst stops. Generally, Yin deficiency causes difficult urination; those with diarrhea and thirst usually have obstructed or difficult urination, indicating Jueyin Fire hyperactivity, suitable for Zhuling Tang or Baitouweng Tang. Here, white urine belongs to Shaoyin Fire deficiency, hence "lower jiao deficiency." It says: "Deficiency leads to drawing water to self-rescue." Self-rescue refers to the patient's intent, not the physician's standard method. If Jueyin disease desires drinking water, give it sparingly.
Tongmai Sini Tang (Pulse-Connecting Frigid Extremities Decoction):
Gancao, Ganjiang, Fuzi, Cong.
Diarrhea with undigested food, interior cold with exterior heat, cold extremities, and faint pulse nearly imperceptible indicate a Taiyang complication transferring to Shaoyin, governed by Sini Tang. "Desire to sleep" links it to Shaoyin. If conversely not averse to cold, or with sore throat and dry retching, it indicates Yang collapse. Red face indicates Daiyang (floating Yang). This is extreme lower jiao deficiency. Fear that Sini Tang is insufficient to revive lower jiao primal Yang and reconnect the dying pulse. Thus, double the dosage to make a large decoction, adding Congbai to connect. Congbai inherits Eastern color, promoting Shaoyang generating mechanism; hollow body and acrid flavor enter the Lung to move Ying and Wei Qi. Jiang, Fu, Renshen, and Gancao achieve success in the collaterals with Congbai, and the pulse connects. When the pulse connects, deflected Yang returns to its position, exterior heat disappears, interior cold resolves, and all symptoms are safe. Note: This formula is designed for Yin symptoms mimicking Yang. Symptoms differ from Sini Tang in lacking aversion to cold and having red face; formula differs from Sini Tang in that without Cong, it would resemble Guizhi Jia Guizhi Jia Shaoyao Tang. Why add "Connecting Pulse"? Renshen connects blood vessels; why not use it when the pulse is about to vanish? Old editions state after the formula: "Add Cong for red face; add Renshen if pulse does not emerge after diarrhea stops." Is this not a scribe's error in the main formula and superfluous addition in modifications? Furthermore, "remove" in modification implies removing what is in the original formula. Saying "remove Cong, Shaoyao, Guizhi" indicates later additions.
Fuling Sini Tang (Poria Frigid Extremities Decoction):
Fuling, Renshen, Gancao, Ganjiang, Fuzi.
Ganjiang Fuzi Tang (Ginger and Aconite Decoction):
Previous formula minus Renshen, Gancao, Fuling.
After sweating or purging, if the disease remains unresolved and irritability occurs, Fuling Sini Tang governs. After purging followed by sweating, if irritability prevents sleep during the day but quietness at night, without vomiting or thirst, no exterior symptoms, faint deep pulse, and no significant body heat, Ganjiang Fuzi Tang governs. These two clauses describe Taiyang complications transferring to Shaoyin. Generally, improper sweating or purging in Taiyang disease may leave pathology in Taiyang, transfer to Yangming, link to Shaoyang, or tie to Taiyin, all involving Yang pathology. If sweating is followed by purging, or purging by sweating, Yang Qi is lost, transferring to Shaoyin. This is Yang transforming to Yin, and Yin mimicking Yang; physicians often cannot distinguish them. Using cooling medicines for irritability rarely fails to hasten death, due to ignorance that Shaoyin is the interior of Taiyang, and Shaoyin is the root of Taiyang. Pulse becomes deep and faint at Shaoyin; pathogens entering Shaoyin cause irritability. Irritability exists in all six meridians, but when appearing with Taiyang and Shaoyin, Taiyang is the branch of True Yin, and Shaoyin is the root. Yin/Yang root and branch manifest through irritability; the deficiency/excess of irritability is distinguished by Yin/Yang. Irritability without prior sweating/purging belongs to Taiyang, where Fan (mental restlessness) is Yang excess and Zao (physical agitation) is Yin deficiency. Irritability after sweating/purging belongs to Shaoyin, where Fan is Yang deficiency and Zao is Yin exhaustion. Yin and Yang do not attach, causing irritability. To distinguish Yang vs. Yin collapse, analyze the sequence of sweating/purging and resolution of exterior symptoms. Then, the degree of Yin/Yang imbalance is clear, preventing confusion and ensuring correct prescription. Sweating then purging is methodologically smooth; if exterior remains unresolved, it is wrongful purging causing Yin loss, dual deficiency of Yin/Yang causing irritability; thus Fuling Sini Tang secures Yin to gather Yang. Purging then sweating is methodologically reverse; if exterior resolves, interior has no vomiting/thirst, seemingly Yin/Yang self-harmonizing, but actually wrongful sweating causes Yang loss. Deflected Yang disturbs the Yang portion, causing daytime irritability; thus Ganjiang Fuzi Tang exclusively secures Yang to match Yin. Both formulas modify Sini Tang, differing in rescuing Yang vs. Yin. Fuling absorbs the Taihe Qi of heaven and earth, forming without roots, tonifying innate formless Qi, calming irritability from deflected Yang; thus it is sovereign. Renshen paired with Fuling tonifies lower jiao Yuan Qi; Ganjiang paired with raw Fuzi restores lower jiao Yuan Yang. Harmonized with Gancao's sweetness, it is milder than Sini Tang, as securing interior requires slowness. Jiang and Fu are Yang within Yang; using raw Fuzi without Gancao increases potency, making it harsher than Sini Tang, as rescuing Yang requires urgency. Removing Gancao and adding Fuling distinguishes slow/fast; the subtlety of modification shows the divine use of formulas!
Wuzhuyu Tang (Evodia Decoction):
Wuzhuyu (Evodiae Fructus), Renshen, Shengjiang, Dazao (Jujubae Fructus).
For Shaoyin vomiting and diarrhea, cold extremities, and severe irritability desiring death, this formula governs. Note: Shaoyin disease with vomiting/diarrhea, irritability, and cold extremities is fatal; why prescribe here? Understand that "desiring death" indicates a chance of survival. "Si Ni" (Cold Extremities) includes calves and arms; "Shou Zu" (Hands and Feet) refers only to palms and soles, distinguishing severity. Qibo said: "Four extremities are the meeting of Yin/Yang, the great pathway of Qi. Four Streets are Qi meridians. If collaterals sever, meridians connect; if four extremities resolve, Qi merges." Merging occurs between elbows and knees, called Four Streets or Four Passes. If borders are chaotic but center is secure, Shaoyin's generating Qi remains. However, five Zang organs mutually generate; lack of generation means death. Shaoyin's generating Qi flows to Liver. Yin excess and cold water cause Liver Qi stagnation and Wood depression, leading to irritability; Liver Blood fails to nourish four extremities, causing cold. Water wanting to emerge from earth but unable causes Middle Earth unrest, leading to vomiting/diarrhea. Disease root is Kidney, mechanism is Liver; lack of generation leads to death. Must warm/tonify Shaoyin's mild fire to open Jueyin's exit. At the life-death juncture, only potent aroma-flavor herbs suffice for rebirth from despair. Wuzhuyu is acrid-bitter and large-hot, inheriting Eastern Qi/color, entering Liver. Liver warmth allows Wood to grow. Bitter warms Kidney, preventing cold water; acrid disperses pathogens, preventing Earth disturbance. Assist Renshen to secure Yuan Qi and calm Shen; assist Jiang/Zao to harmonize Ying/Wei and nourish four extremities. This is a formula for restoring order from chaos, standing shoulder-to-shoulder with Mahuang/Fuzi's vanguard charge and Fuzi/Zhenwu's defense of the state. If Mingmen Fire declines, failing to cook grain, food induces vomiting. If dry retching, spitting saliva, and headache occur, it is Spleen/Kidney deficiency-cold, with Yin cold mounting Yang positions. Use this formula to stir innate mild fire, generating post-natal Earth; cultivate lower jiao True Yang, dispersing upper jiao cold. Opening Shaoyin's gate allows Three Yin to take their place; is this not this formula?
The above eleven Shaoyin formulas all employ warming-dispersing and warming-tonifying methods.
Huanglian Ejiao Tang (Coptis and Donkey-Hide Gelatin Decoction):
Huanglian (Coptidis Rhizoma), Ejiao (Colla Corii Asini), Huangqin (Scutellariae Radix), Shaoyao, Jizihuang (Galli Album).
Melt Ejiao completely, cool slightly, add Jizihuang, stir to mix, take seven he warm, three times daily. This is Shaoyin's Xiexin Tang. To drain Heart, Huangqin and Huanglian are essential, but guidance differs by Yin/Yang. In Three Yang, Stomach disharmony causing epigastric fullness/hardness: deficiency adds Renshen/Gancao to tonify; excess adds Dahuang (Rhei Radix et Rhizoma) to purge. In Shaoyin, heart irritability and insomnia: neither Renshen/Gancao to aid Yang nor Dahuang to injure Stomach is allowed. Huanglian directly suppresses Heart Fire; Shaoyao atracts Spirit, thereby supporting Yin and benefiting Yang. However, for a condition of "desire to sleep" progressing to insomnia, and a fine/deep pulse showing irritability, unless blood/qi substances interact Heart/Kidney and sweet-neutral flavors nourish Yin/harmonize Yang, Water cannot rise and Fire descend. If Yin Fire does not return to its position, Shaoyin heat persists. Jizihuang inherits Southern Fire color, entering Heart, supplementing Li Palace Fire. Raw usage and stirring imply fluidity. Black donkey hide inherits Northern Water color, salty entering Kidney first, supplementing Kan Palace Essence, merging with Heart, with rapid downward tendency. Ajiao Well water essence condenses; melting into gelatin pairs with Jizihuang, combined with Huangqin/Huanglian/Shaoyao, forming a formula to descend Fire to origin. *Jing* says: "Below the Fire position, Yin Essence supports it. When Yin is balanced and Yang is secret, Spirit is regulated." This formula embodies this!
Zhuling Tang (Polyporus Decoction):
Zhuling (Polyporus), Fuling, Zexie (Alismatis Rhizoma), Huashi (Talcum), Ejiao.
Shaoyin disease, two to three days onset, heart irritability and insomnia indicate upper jiao excess heat, suitable for Huanglian Ejiao Tang to clear. Shaoyin disease, desire to vomit but cannot, heart irritability with desire to sleep, progressing to five-six days with spontaneous diarrhea and thirst, indicates lower jiao deficiency-cold, suitable for Baitong Tang to warm. This Shaoyin initial disease with diarrhea seems deficiency-cold, but by six-seven days, cough, vomiting, thirst, heart irritability, and insomnia appear. Is this upper jiao excess heat? No. It is due to excessive lower loss causing Yin collapse, essence deficiency failing to transform Qi, True Yang failing to store; resulting in upper jiao deflected Yang disturbance and manifestation of complications. Lower jiao Yin deficiency without cold is unsuitable for Jiang/Fu; upper jiao deficiency without excess heat is unsuitable for Qin/Lian; thus this formula is made. Zhuling and Fuling have no root or shoot, formed from cosmic primordial Qi, used to interact Heart/Kidney, connecting void and misty Qi. Ejiao's strong taste is a blood/qi substance; for essence deficiency, tonify with taste. Zexie's light-clear aroma...