正以急于攻下也。若小承气则三物同煎，不分次第，而服只四合。此求地道之通；故不用芒硝之峻，且远于大
黄之锐矣，故称为微和之剂。
调胃承气汤∶
大黄 芒硝 甘草
此治太阳阳明并病之和剂也。因其人平素胃气有余，故太阳病三日，其经未尽，即欲再作太阳经，发汗而
外热未解。此外之不解，由于里之不通。故太阳之头项强痛虽未除，而阳明之发热不恶寒已外见。此不得执太阳
禁下之一说，坐视津液之枯燥也。少与此剂以调之，但得胃气一和，必自汗而解。是与针足阳明同义，而用法则
有在经在腑之别矣。不用气药而亦名承气者，调胃即所以承气也。《经》曰∶“平人胃满则肠虚，肠满则胃虚，
更虚更实，故气得上下。”今气之不承，由胃家之热实。必用硝、黄以濡胃家之糟粕，而气得以下；同甘草以生
胃家之津液，而气得以上。推陈之中，便寓致新之义，一攻一补，调胃之法备矣。胃调则诸气皆顺，故亦得以
承气名之。前辈见条中无燥屎字，便云未坚硬者可用，不知此方专为燥屎而设，故芒硝分两多于大承气。因病不
在气分，故不用气药耳。古人用药分两有轻重，煎服有法度。粗工不审其立意，故有三一承气之说。岂知此方全
在服法之妙，少少服之，是不取其势之锐，而欲其味之留中，以濡润胃腑而存津液也。所云“太阳病未罢者不可
下”，又与“若欲下之，宜调胃承气汤”合观之，治两阳并病之义始明矣。白虎加人参，是于清火中益气∶调胃
用甘草，是于攻实中虑虚。
桃仁承气汤∶
桃仁 大黄 芒硝 甘草 桂枝
治太阳病不解，热结膀胱，小腹急结，其人如狂。此蓄血也，如表症已罢者，用此攻之。夫人身之经营于
内外者，气血耳。太阳主气所生病，阳明主血所生病。邪之伤人也，先伤气分，继伤血分，气血交并，其人如
狂。是以太阳阳明并病所云气留而不行者，气先病也；血壅而不濡者，血后病也。若太阳病不解，热结膀胱，
乃太阳随经之阳热瘀于里，致气留不行，是气先病也。气者血之用，气行则血濡，气结则血蓄，气壅不濡，是
血亦病矣。小腹者膀胱所居也，外邻冲脉，内邻于肝。阳气结而不化，则阴血蓄而不行。故少腹急结；气血交
并，则魂魄不藏，故其人如狂。治病必求其本，气留不行，故君大黄之走而不守者，以行其逆气，甘草之甘平
者，以调和其正气；血结而不行，故用芒硝之咸以软之，桂枝之辛以散之，桃仁之苦以泄之。气行血濡，则小
腹自舒，神气自安矣。此又承气之变剂也。此方冶女子月事不调，先期作痛，与经闭不行者最佳。
蜜煎方 猪胆汁
《经》曰∶“外者外治，内者内治。”然外病必本于内，故薛立斋于外科悉以内治，故仲景于胃家实者，
有蜜煎、胆导等法。蜂蜜酿百花之英，所以助太阴之开；胆汁聚苦寒之津，所以润阳明之燥。虽用甘、用苦之
不同，而“滑可去着”之理则一也。惟求地道之通，不伤脾胃之气。此为小便自利、津液内竭者设，而老弱虚
寒无内热症者最宜之。
正是因为急于使用攻下法。如果是小承气汤，则是三味药一起煎煮，不分先后次序，且服用量只有四合。这是为了追求肠道通畅；因此不用芒硝的峻烈之性，并且远离大黄锐利的攻伐之力，所以被称为缓和的方剂。
这是治疗太阳病与阳明病并病的缓和方剂。因为患者平素胃气偏盛，所以在患太阳病三天后，太阳经的病邪尚未完全解除，想要再次引发太阳经的症状，通过发汗来解表但体表的发热仍未消退。这种体表的病症未能解除，是由于体内肠胃不通畅所致。因此，虽然太阳病的头项强痛症状尚未消除，但阳明病的发热且不恶寒的症状已经显现出来。此时不能拘泥于“太阳病禁止攻下”的说法，而坐视津液枯竭干燥。给予此方稍作调理，只要胃气调和，必然通过自汗而痊愈。这与针刺足阳明经的道理相同，但在用法上则有病邪在经还是在腑的区别。不使用理气药物却仍命名为“承气”，是因为调和胃气就是承接胃气的方法。《内经》说：“正常人胃实则肠虚，肠实则胃虚，虚实交替，所以气机能够上下流通。”如今气机不能顺承，是由胃肠的热实证引起的。必须用芒硝、大黄来濡润胃肠中的糟粕，使气机能下行；配合甘草来滋生胃肠的津液，使气机能上行。在推陈出新的过程中，便蕴含着致新（产生新生事物/正气）的意义，一攻一补，调和胃气的方法完备了。胃气调和则诸气皆顺，所以也能以“承气”命名。前辈看到条文中没有“燥屎”二字，便说大便未坚硬者可用此方，却不知道此方是专门针对燥屎而设的，所以芒硝的分量比大承气汤还要多。因为病不在气分，所以不用理气药罢了。古人用药分量有轻重之分，煎服有严格法度。粗疏的医生不审察其立意，所以有了“三一承气”（指三个承气汤是一类）的说法。哪里知道此方的全妙处在于服法，少量多次服用，是不取其势头的锐利，而是希望药味停留在中焦，以濡润胃腑从而保存津液。所谓“太阳病未罢者不可下”，又与“如果想用下法，宜用调胃承气汤”结合起来看，治疗两阳并病的意义才明了。白虎加人参汤，是在清火的同时益气；调胃承气汤用甘草，是在攻逐实邪时顾虑到正气虚弱。
治疗太阳病不解，热邪结聚在膀胱，小腹急迫结痛，患者神志如狂。这是蓄血证，如果表证已解除，就用此方攻逐瘀血。人在内外经营运行的，主要是气血。太阳主气所发生的疾病，阳明主血所发生的疾病。邪气伤人，先伤气分，继而伤血分，气血交争错乱，患者就会出现如狂的症状。所以在太阳阳明并病中提到的气留滞而不运行，是气先发病；血液壅滞而不能濡养，是血后发病。如果太阳病不解，热邪结聚在膀胱，这是随太阳经传入体内的阳热瘀滞在里，导致气机留滞不行，这是气先发病。气是血的功能表现，气行则血能濡养，气结则血会蓄积，气机壅滞不能濡养，那么血也生病了。小腹是膀胱所在之处，外邻冲脉，内邻肝脏。阳气结聚而不能化散，阴血就会蓄积而不能运行。所以小腹急迫结痛；气血交争错乱，魂魄不能潜藏，所以患者出现如狂的症状。治病必求其本，气机留滞不行，所以用大黄这味走而不守的药物作为君药，以行逆乱之气；用甘草这味甘平的药，以调和正气；血结聚而不行，所以用芒硝的咸味以软坚散结，用桂枝的辛味以发散郁结，用桃仁的苦味以泄降瘀血。气行血濡，则小腹自然舒展，神气自然安宁了。这又是承气汤的变方。此方治疗女子月经不调，提前来潮且疼痛，以及闭经不行的情况效果最佳。
蜜煎方、猪胆汁方
《内经》说：“病在外者用外治法，病在内者用内治法。”然而外部的病症必然根源于内部，所以薛立斋治疗外科疾病全部采用内治法，因此张仲景对于胃肠实热的病症，有蜜煎导、胆汁导等方法。蜂蜜酿造百花的花英，所以能助太阴脾肺之气宣发；胆汁聚集苦寒的津液，所以能润阳明大肠之燥。虽然分别使用甘味和苦味有所不同，但“滑可去着”（滑利药可以去除粘滞不通）的道理是一致的。只求肠道通畅，不损伤脾胃之气。这是为小便自利、津液从内部枯竭的患者设立的，而对于年老体弱、虚寒且无内热症状的人最为适宜。
Because of the urgency to use purgation. If it is Xiaochengqi Tang (Minor Order the Stomach Decoction), the three herbs are decocted together without distinction of sequence, and the dosage taken is only four he. This seeks the patency of the intestinal pathway; therefore, Mangxiao (Natrii Sulfas) is not used for its harshness, and Dahuang (Rhei Radix et Rhizoma) is kept at a distance from its sharp attacking force, so it is called a mild harmonizing formula.
Tiaowei Chengqi Tang (Harmonize the Stomach Order the Qi Decoction):
Dahuang (Rhei Radix et Rhizoma), Mangxiao (Natrii Sulfas), Gancao (Glycyrrhizae Radix et Rhizoma)
This is a mild harmonizing formula for treating Taiyang-Yangming concurrent disease (concurrent disease of the Taiyang and Yangming meridians). Because the person usually has an excess of Stomach Qi, after three days of Taiyang disease, the pathogen in this meridian has not yet fully exhausted itself, and there is a desire to re-activate the Taiyang meridian symptoms; sweating is attempted but the external heat remains unresolved. The reason this external aspect is not resolved is due to internal blockage. Therefore, although the head and neck stiffness and pain characteristic of Taiyang disease have not been eliminated, the fever without aversion to cold characteristic of Yangming disease has already appeared externally. At this point, one cannot rigidly adhere to the theory that "Taiyang disease prohibits purgation," thereby sitting idle while watching the body fluids dry up. Give this formula to regulate it slightly; once the Stomach Qi is harmonized, recovery will naturally occur through spontaneous sweating. This shares the same principle as needling the Foot-Yangming meridian, but the method of application differs regarding whether the pathogen is in the meridian or the fu-organ. It does not use qi-regulating herbs, yet is still named "Chengqi" (Ordering the Qi); regulating the Stomach is precisely how one orders the Qi. The Classic states: "In a healthy person, when the Stomach is full, the Intestines are empty; when the Intestines are full, the Stomach is empty; alternating emptiness and fullness allows Qi to move up and down." Currently, the failure of Qi to descend is caused by heat and excess in the Stomach and Intestines. One must use Mangxiao and Dahuang to moisten the fecal matter in the Stomach and Intestines, allowing Qi to descend; combined with Gancao to generate body fluids in the Stomach, allowing Qi to ascend. Within the process of eliminating the old, the meaning of generating the new is contained; one attack and one tonification, the method of regulating the Stomach is complete. When the Stomach is regulated, all Qi flows smoothly, hence it can also be named "Chengqi." Previous scholars saw that the text did not mention "dry stool," and thus claimed it could be used when stools were not yet hard. They did not realize this formula was specifically designed for dry stool; therefore, the dosage of Mangxiao is greater than in Dachengqi Tang (Major Order the Stomach Decoction). Because the pathology is not in the Qi level, no qi-regulating herbs are used. Ancients had strict standards for herb dosages and decoction/administration methods. Crude practitioners who do not examine the underlying intent created the notion of "Three Ones Chengqi." How could they know that the true subtlety of this formula lies in its administration method? Taking small amounts frequently avoids relying on the sharp momentum of the drugs, intending instead for the flavor to remain in the middle jiao to moisten the Stomach fu and preserve body fluids. Reading "If Taiyang disease has not subsided, purgation is contraindicated" together with "If one wishes to use purgation, Tiaowei Chengqi Tang is appropriate" clarifies the treatment principle for concurrent disease of the two Yang meridians. Baihu Jia Renshen Tang (White Tiger Plus Ginseng Decoction) supplements Qi while clearing fire; Tiaowei Chengqi Tang uses Gancao to consider deficiency while attacking excess.
Taoren Chengqi Tang (Peach Kernel Order the Qi Decoction):
Taoren (Persicae Semen), Dahuang (Rhei Radix et Rhizoma), Mangxiao (Natrii Sulfas), Gancao (Glycyrrhizae Radix et Rhizoma), Guizhi (Cinnamomi Ramulus)
It treats Taiyang disease that has not resolved, with heat binding in the Bladder, causing urgency and binding pain in the lower abdomen, and the patient appearing delirious. This is blood stasis accumulation. If the exterior syndrome has already resolved, use this to attack it. What circulates within and outside the human body is Qi and Blood. Taiyang governs diseases arising from Qi, while Yangming governs diseases arising from Blood. When pathogens injure the person, they first injure the Qi level, then subsequently the Blood level. When Qi and Blood become entangled, the person appears delirious. Thus, in the context of Taiyang-Yangming concurrent disease, what is described as Qi remaining and failing to move is the initial Qi pathology; Blood stagnating and failing to nourish is the subsequent Blood pathology. If Taiyang disease does not resolve, and heat binds in the Bladder, this is the Yang heat following the meridian into the interior, causing Qi to remain and fail to move; this is the initial Qi pathology. Qi is the functional manifestation of Blood; when Qi moves, Blood nourishes; when Qi knots, Blood accumulates. When Qi is congested and fails to nourish, Blood is also diseased. The lower abdomen is the residence of the Bladder, adjacent externally to the Chong Mai (Penetrating Vessel) and internally to the Liver. When Yang energy knots and fails to transform, Yin Blood accumulates and fails to move. Hence, the lower abdomen feels urgent and bound; when Qi and Blood become entangled, the Hun and Po spirits fail to hide, hence the person appears delirious. Treating disease requires seeking its root. Since Qi remains and fails to move, Da Huang (Rhei Radix et Rhizoma), which moves freely and does not stay put, is used as the sovereign herb to direct the rebellious Qi; Gancao (Glycyrrhizae Radix et Rhizoma), which is sweet and neutral, is used to harmonize the righteous Qi. Since Blood knots and fails to move, Mangxiao (Natrii Sulfas) is used for its salty nature to soften hardness, Guizhi (Cinnamomi Ramulus) for its acrid nature to disperse, and Taoren (Persicae Semen) for its bitter nature to drain. When Qi moves and Blood nourishes, the lower abdomen naturally relaxes, and the Shen spirit naturally calms. This is another modified form of the Chengqi formulas. This formula is best for treating women's irregular menstruation, painful periods occurring early, and amenorrhea.
Mijian Fang (Honey Suppository Formula) and Zhudanchi (Pig Bile):
The Classic states: "External conditions are treated externally; internal conditions are treated internally." However, external diseases must originate from internal causes; therefore, Xue Lizhai treated all surgical diseases internally. Similarly, Zhang Zhongjing, for cases of Stomach Fu excess, employed methods such as honey suppositories and bile enemas. Honey brews the essence of a hundred flowers, thereby assisting the opening function of the Taiyin (Spleen/Lung); Pig Bile gathers bitter-cold fluids, thereby moistening the dryness of the Yangming (Stomach/Large Intestine). Although the use of sweet versus bitter tastes differs, the principle that "slippery substances remove adhesion/stagnation" remains the same. It solely seeks the patency of the intestinal pathway without injuring the Qi of the Spleen and Stomach. This is prescribed for cases where urination is spontaneous and body fluids are depleted internally, and is most suitable for the elderly, weak, those with deficiency-cold, and those lacking internal heat symptoms.