胃为水谷之海，而外合海水，是胃气昼夜升降，如潮往来。但平人有潮而不为热也，如有邪病留于脉
肉筋骨间，随潮而出，则为发热。故当审其先发于何部？何处独盛？分六经而治之，与夜热之不同也。夜
热本于阴虚，潮热因于病气，潮热一潮而退，夜热至旦方凉，因、证不同，治法亦异。（伤寒潮热，列于《阳明篇》中。）
仲祖《伤寒论》，其中条绪井井，原系本文，非叔和所能编次。盖谓断简残篇者，是因讹传讹也。如
、湿、渴三种，非伤寒之病，因病在太阳而与伤寒相
似，故先提出于《太阳篇》外。温病风温，原因伤寒所致，然非卒病之风寒，故先分别于《太阳篇》中。
太阳为诸阳主气，故首提太阳之为病，次中风，（风即寒中鼓动之气，故篇名《伤寒论》而反先提中风。）
次伤寒，次传经，次桂枝汤证，次麻黄汤证。如六经篇首，则曰某经之为
病，若六经所概论者，总归于太阳之首篇。其间条分缕析，有断有续。予于断续间，首加一圈，如学、庸、孔、
孟之分章，便后学之体认。此皆仲祖位置，非叔和编次也。
再按仲祖一百十三方，为形层浅深，阴阳寒热而设，无分风与寒也。如邪在皮毛者，宜麻黄汤；在肌
腠者，宜桂枝汤。故曰桂枝本为解肌，然中风之用桂枝者，始受之风邪，不闭于皮毛，而入于肌腠，故桂
枝汤为中风之首方。如寒邪发汗不解，而入于肌腠者，亦属桂枝汤证。故邪病太阳，而无分风与寒者，
则曰太阳病；有风寒之分者，则曰太阳中风，曰中风发热，曰伤寒。如风寒之邪，皆可为柴胡汤证者，则
曰伤寒五六日；中风皆可为陷胸汤证者，则曰浮则为风，曰伤寒五六日结胸热实。如瓜蒂散证，则曰伤寒
中风。盖始受之时，有风寒之分者，分中风、伤寒。如病在太阳，感太阳之热化者，则曰太阳病，病在阳
明，感阳明之燥化者，则曰阳明病，而无分风与寒矣。至如大、小青龙汤证，乃病太阳寒水之气者也。
太阳之上，寒气主之，故太阳标阳而本寒。大青龙证，太阳标本之为病也；小青龙证，病太阳之阳而动
其水气也。曰太阳中风，谓风中太阳之气也。脉浮紧者，浮则为风，紧则为寒，乃天之风邪，与太阳之寒
气相搏，而见于脉也。发热者，风在太阳而为热也；恶寒者，病太阳之寒气也；身疼痛者，风寒之邪，尚
及于形身，不汗出者，邪正之气陷于内也；烦躁者，太阳标本之气化也。此风中太阳之热邪，而兼病其本
寒，故用麻黄、桂枝之复方，去芍药之苦平，易石膏之甘辛，直从内而透发于外也。如汗出恶风者，风邪
在外，故不可服。盖汗之生，原有二∶一出于表者，血液之汗也；一出于里者，阳明水谷之汗也。麻黄
汤，发表汗之剂也；桂枝汤，解肌腠之邪也。如麻黄配石膏，乃直从里而发阳明水液之汗矣。邪不在里而
妄动其阳明，是以筋惕肉 ，阳明主肌而主宗筋也。又如伤寒脉浮缓者，乃寒伤太阳，而邪正之气，并陷
于内也。夫天之寒邪，与太阳之阳气，相搏于肤表之间，其脉则紧。（风与寒搏，寒与阳搏，乃阴阳相搏，
其脉皆紧。）此寒伤太阳，寒已化热，邪正相合，而陷于内，故止见虚
浮之缓脉也。身不疼者，邪在内也。但重者，阳气陷也。乍有轻时者，正气欲出也。太阳与少阴标本相
合，如寒伤太阳而见少阴证者，则为一身手足尽热，以热在膀胱，必便血也。盖太阳与少阴，在标本寒热
之合化，寒在太阳，则病反其本而为热矣；及于里阴，则同气相感于少阴之火气矣。故曰无少阴证者，
大青龙汤发之。上章乃风动之邪，入于里而尚涉于形身，故见浮紧之脉，疼痛之证，宜大青龙汤主之。此
乃寒凝之气，入于里而无形身之痛，故恐转属于少阴，藉阳气之欲出，乍有轻时，而以大青龙汤发之。
此风寒之邪，病太阳之标阳，而兼动其本气者也。又伤寒表不解，心下有水气者，病太阳之阳，而动膀胱
之水气也。干呕者，水气上逆也。（水火相交者，正气也；水气
上乘者，邪气也。）发热者，寒在太阳而为热也。咳者，水气上通于肺也。病表阳之气而动其水气，则气不化而
水不行，故有或渴，或利，或噎，或小便不利、少腹满，或喘之证也，宜小青龙汤主之。用麻黄、桂枝、
甘草、芍药，以清肌表之邪；用干姜、半夏、细辛，以助火土之气；用五味子之酸，助春生之木气，以泄
冬令之寒水也。渴者，火郁于上，水逆于下，故去半夏之燥，加栝蒌根，通水液以上滋。利者，寒水在下，
火气不能下交。荛花性寒属水，用花萼之在上者，如鸡子大，熬令赤色，皆取其象心，导火气温 于下
也。水得寒气，冷必相搏，其人即噎，故加附子以散寒。小便不利、少腹满者，土受所胜之侮，而不能制
化，故加茯苓补中土以伐水邪。喘者，加杏子以利肺气。此在表之邪，入于里而动其水气，故并去其麻
黄。又伤寒心下有水气，咳而微喘，发汗不渴，服汤已渴者，此寒去欲解也，小青龙汤主之。此表邪已
解，而寒水之气上逆也。咳而微喘者，水气上乘于肺也。发热不渴者，得太阳之气化也。服汤已渴者，
水寒之气外散，而复伤太阳之气也，故仍以小青龙主之。经曰∶太阳之上，寒气主之，在天呈象，在地成
形，在天为寒，在地为水。天有六气，地有五行，人秉天地之气而生，兼有此五行六气，是以大青龙证，
病太阳之阳，而动其寒气者也。故宜大青龙汤以发汗，谓在天之龙，能行云而施雨也。小青龙证，病太
阳之阳，而动其水气者也，故宜小青龙主之，谓潜藏始蛰之龙，能泄冬令之寒水也。又如少阴病，真武汤
主之者，病少阴而动其水气也；四逆散主之者，病在少阴得君火之热化而动其水气也。盖太阳、少阴，乃水
脏水腑，皆有寒热之气化者也。若夫外因之水，停饮于中焦者，又属五苓散证。盖其因有不同，而治法亦
别，是以有发表之方，有解肌之方，有散寒之方，有行水之方，有气分之方，有血脉之方，有胸胁之方，
有腹胃之方，有却邪之方，有补正之方，有大凉之方，有大热之方，有大补之方，有大泻之方，有和解
之方，有寒热补泻兼用之方，皆从形层外内之浅深，
寒热虚实之气化，（麻黄、桂枝分形层，大、小青龙论气化。）不然止
属风、寒二邪，奚有三百八十九证之分耶？明乎形层、气化之道，伤寒大义，思过半矣。
胃是水谷汇聚的海，同时外合海水，因此胃气的升降运动昼夜不停，如同潮汐般往来。但是，健康人虽然有如潮汐般的生理节律，却不会表现为发热；如果有邪气滞留于脉、肉、筋、骨之间，随着潮气的外出而引发发热，这才属于病理性发热。所以应当审查其最初发作于哪一经？哪一经的症状特别旺盛？从而分属六经进行治疗，这与夜间发热的治法不同。夜间发热根本原因在于阴虚，而潮热是由于病气所致；潮热往往一阵即退，夜间发热则要到天亮才凉，因为病因和证候不同，治疗方法也各异。（伤寒中的潮热，列在《阳明篇》中。）
张仲景的《伤寒论》，其中条理清晰，原本就是正文，并非王叔和所能编次。说它是断简残篇，是因讹传讹的说法。如风、湿、渴三种病证，并非典型的伤寒病，但因为病位在太阳经，与伤寒相似，所以先提出于《太阳篇》之外。温病和风温，原因是由伤寒演变而来，然而并非突然感受的风寒之邪，所以先在《太阳篇》中进行区分。太阳经是诸阳经的主气，所以首先提出太阳经受邪的病证，其次是中风（风即是寒邪侵袭时鼓动的气，所以书名虽为《伤寒论》却先提中风），再次是伤寒，接着是传经，然后是桂枝汤证，最后是麻黄汤证。如在六经篇首，则说某经受邪的病证，如果是六经所共有的概论内容，总归在太阳之首篇。其间条理分明，有断开也有延续。我在断续之处，首先加上圆圈标记，如同《大学》《中庸》以及孔孟著作的分章一样，以便后学者体认。这都是张仲景的安排，并非王叔和的编次。
再考察张仲景的一百一十三首方剂，是根据病位的形层浅深、阴阳寒热而设立的，并不区分风邪与寒邪。如邪气在皮毛者，适宜用麻黄汤；在肌腠者，适宜用桂枝汤。所以说桂枝汤本是解肌的方剂，然而治疗中风使用桂枝汤，是因为初受风邪，未闭塞于皮毛，而是进入肌腠，所以桂枝汤是治疗中风的首方。如寒邪发汗后不解，而入于肌腠者，也属于桂枝汤证。所以邪气在太阳经，而不分风与寒的，称为太阳病；有风寒之分的，则称为太阳中风，或称中风发热，或称伤寒。如风寒之邪，都可以成为柴胡汤证的，则说伤寒五六日；中风都可以成为陷胸汤证的，则说浮脉主风，说伤寒五六日出现结胸热实。如瓜蒂散证，则说伤寒中风。大概刚开始受邪时，有风寒之分的，分为中风、伤寒。如病在太阳经，感受太阳经的热化之气，则称为太阳病；病在阳明经，感受阳明经的燥化之气，则称为阳明病，此时就不分风与寒了。至于大青龙汤和小青龙汤证，是病在太阳经寒水之气的。太阳之上，寒气主令，所以太阳经标阳而本寒。大青龙汤证，是太阳经标本之气共同致病；小青龙汤证，是病在太阳经之阳气而扰动其水气。说“太阳中风”，是指风邪中伤太阳经之气。脉象浮紧的，浮主风，紧主寒，这是天之风邪与太阳之寒气相搏，反映在脉象上。发热，是风在太阳经而化为热；恶寒，是病在太阳经的寒气；身疼痛，是风寒之邪尚及于形体身躯；无汗出，是邪正之气陷入体内；烦躁，是太阳经标本之气化的表现。这是风中太阳经的热邪，同时兼病其本寒，所以使用麻黄、桂枝的复方，去掉芍药的苦平之性，改用石膏的甘辛之味，直接从内部透发于外部。如汗出恶风者，风邪在外，所以不可服用。大概汗的产生，原有两种：一种出于体表，是血液之汗；一种出于体内，是阳明经水谷之汗。麻黄汤，是发表发汗的药剂；桂枝汤，是解除肌腠邪气的药剂。如麻黄配伍石膏，则是直接从内部发散阳明经水液之汗。邪气不在里而妄动阳明经，会导致筋惕肉瞤，因为阳明经主肌肉而主宗筋。又如伤寒脉浮缓的，是寒伤太阳经，邪正之气一同陷入体内。天之寒邪与太阳经的阳气，相搏于肤表之间，其脉象则紧。（风与寒搏，寒与阳搏，乃是阴阳相搏，其脉象皆紧。）这是寒伤太阳经，寒已化热，邪正相合而陷入体内，所以只见虚浮之缓脉。身体不疼，是邪气在内。只是沉重，是阳气下陷。偶尔有轻减的时候，是正气欲外出。太阳经与少阴经标本相合，如寒伤太阳经而见少阴证者，则是一身手足尽热，因为热在膀胱，必然便血。盖太阳经与少阴经，在标本寒热之合化方面，寒在太阳经，则病反其本而为热；波及里阴，则同气相感于少阴之火气。所以说没有少阴证者，用大青龙汤发散。上一章所述乃风动之邪，入于里而尚涉及形体身躯，所以见浮紧之脉，疼痛之证，宜用大青龙汤主治。此章所述乃寒凝之气，入于里而无形体身躯之痛，所以恐怕转属于少阴，借助阳气之欲出，偶尔有轻减之时，而用大青龙汤发散。这是风寒之邪，病在太阳经之标阳，同时扰动其本气。又伤寒表证不解，心下有停饮的，是病在太阳经之阳气，而扰动膀胱之水气。干呕，是水气上逆。（水火相交是正气；水气上乘是邪气。）发热，是寒在太阳经而化为热。咳嗽，是水气上通于肺。病在表阳之气而扰动其水气，则气不化而水不行，所以或有口渴，或有利下，或有噎塞，或小便不利、少腹胀满，或气喘之证，宜用小青龙汤主治。使用麻黄、桂枝、甘草、芍药，以清除肌表之邪；使用干姜、半夏、细辛，以助火土之气；使用五味子的酸味，助春生之木气，以泄冬令之寒水。口渴者，火郁于上，水逆于下，所以去掉半夏之燥性，加栝蒌根，通利水液以上滋。利下者，寒水在下，火气不能下交。荛花性寒属水，用其花萼在上者，如鸡蛋大小，熬至赤色，都是取其象心之意，引导火气温煦于下。水得寒气，冷必相搏，其人即噎，所以加附子以散寒。小便不利、少腹胀满者，土受所胜之侮，而不能制化，所以加茯苓补益中土以伐水邪。气喘者，加杏仁以利肺气。这是在表之邪，入于里而扰动其水气，所以并去其麻黄。又伤寒心下有停饮，咳嗽且微喘，发汗后不渴，服药后口渴的，这是寒去欲解的表现，用小青龙汤主治。此乃表邪已解，而寒水之气上逆。咳嗽且微喘，是水气上乘于肺。发热不渴，是得太阳经之气化。服药后口渴，是水寒之气外散，而复伤太阳经之气，所以仍用小青龙汤主治。经文说：太阳之上，寒气主令，在天呈象，在地成形，在天为寒，在地为水。天有六气，地有五行，人秉天地之气而生，兼有此五行六气，所以大青龙汤证，是病在太阳经之阳气，而扰动其寒气。所以宜用大青龙汤发汗，谓在天之龙，能行云而施雨。小青龙汤证，是病在太阳经之阳气，而扰动其水气，所以宜用小青龙汤主治，谓潜藏始蛰之龙，能泄冬令之寒水。又如少阴病，真武汤主治的，是病在少阴而扰动其水气；四逆散主治的，是病在少阴得君火之热化而扰动其水气。盖太阳、少阴，乃水脏水腑，皆有寒热之气化。若夫外因之水，停饮于中焦者，又属于五苓散证。盖其病因有不同，而治疗方法也各异，所以有发表之方，有解肌之方，有散寒之方，有行水之方，有气分之方，有血脉之方，有胸胁之方，有腹胃之方，有却邪之方，有补正之方，有大凉之方，有大热之方，有大补之方，有大泻之方，有和解之方，有寒热补泻兼用之方，都是从形层外内之浅深，寒热虚实之气化而来。（麻黄、桂枝分形层，大、小青龙论气化。）不然仅属风、寒二邪，哪里会有三百八十九种证候之分呢？明白了形层、气化的道理，伤寒的大义，就掌握了一半以上了。
The stomach is the sea of water and grain, and externally corresponds to the ocean waters; thus, the ascending and descending movement of Stomach Qi occurs day and night like the tides. However, healthy individuals have such tidal rhythms without manifesting as fever. If pathogenic factors remain in the meridians, muscles, sinews, and bones, and emerge with the tidal rhythm, it results in fever. Therefore, one must examine which meridian was affected first and where the symptoms are most intense, treating according to the Six Meridians (Six Channels), which differs from the treatment for night fever. Night fever originates from Yin deficiency, whereas tidal fever is caused by pathogenic Qi; tidal fever subsides after a single episode, while night fever does not cool until dawn. Since the etiology and syndromes differ, the therapeutic methods also differ. (Tidal fever in Shanghan is listed in the Yangming Chapter.)
Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) has clear and orderly structure; it consists of the original text and was not compiled by Wang Shuhe. The claim that it consists of fragmented bamboo slips is an error passed down through generations. Conditions such as wind, dampness, and thirst are not typical cold damage diseases, but because they occur in the Taiyang (Greater Yang) channel and resemble cold damage, they were placed at the beginning of the Taiyang Chapter. Warm diseases and warm wind originate from cold damage but are not sudden attacks of wind-cold, so they are distinguished within the Taiyang Chapter. Taiyang is the master Qi of all Yang channels; therefore, the disease of Taiyang is mentioned first, followed by Wind Strike (Zhongfeng) (Wind here refers to the Qi agitated by cold invasion, hence the title *Shanghan Lun* mentions Wind Strike first), then Cold Damage (Shanghan), then transmission between meridians, then Guizhi Tang syndrome, and finally Mahuang Tang syndrome. At the beginning of each of the Six Meridians chapters, it states "the disease of [a specific] meridian"; general principles applicable to all six meridians are summarized in the first chapter of Taiyang. The text is meticulously analyzed, with breaks and continuations. I added circles at these break points, similar to the chapter divisions in *Great Learning*, *Doctrine of the Mean*, and the works of Confucius and Mencius, to facilitate recognition by later learners. This arrangement belongs to Zhang Zhongjing, not Wang Shuhe.
Furthermore, the 113 formulas of Zhang Zhongjing are established based on the depth of pathological layers (Xingceng) and the dynamics of Yin-Yang and cold-heat, without distinguishing between wind and cold pathogens. If the pathogen is in the skin and hair pores, Mahuang Tang is appropriate; if in the muscle interstices, Guizhi Tang is appropriate. Thus, it is said that Guizhi Tang is originally for resolving the muscle layer. However, Guizhi Tang is used for Wind Strike because the initial wind pathogen does not block the skin pores but enters the muscle interstices, making Guizhi Tang the primary formula for Wind Strike. If cold pathogen persists after sweating and enters the muscle interstices, it also falls under Guizhi Tang syndrome. Therefore, when the pathogen is in Taiyang without distinguishing wind or cold, it is called Taiyang disease; when wind and cold are distinguished, it is called Taiyang Wind Strike, Wind Strike with fever, or Cold Damage. If both wind and cold pathogens can lead to Chaihu Tang syndrome, it is described as "Cold damage for five to six days"; if Wind Strike leads to Xianxiong Tang syndrome, it is described as "Floating pulse indicates wind" or "Cold damage for five to six days with Jiechest heat-solid." For Goutisan syndrome, it is described as "Cold damage and Wind Strike." Generally, upon initial infection, distinctions between wind and cold lead to classifications of Wind Strike and Cold Damage. If the disease is in Taiyang and involves the heat transformation of Taiyang, it is called Taiyang disease; if in Yangming and involving the dryness transformation of Yangming, it is called Yangming disease, without distinguishing wind or cold. Regarding Daqinglong Tang and Xiaoqinglong Tang syndromes, they involve the cold-water Qi of Taiyang. Above Taiyang, cold Qi dominates; thus, Taiyang has superficial Yang but root cold. Daqinglong Tang syndrome represents the combined pathology of Taiyang's superficial and root aspects; Xiaoqinglong Tang syndrome involves the Yang Qi of Taiyang stirring its water Qi. "Taiyang Wind Strike" means wind pathogen affecting Taiyang Qi. A floating and tight pulse: floating indicates wind, tight indicates cold; this is the struggle between heavenly wind pathogen and Taiyang cold Qi reflected in the pulse. Fever indicates wind transforming into heat in Taiyang; aversion to cold indicates pathology of Taiyang cold Qi; body pain indicates wind-cold affecting the physical form; absence of sweating indicates pathogenic and righteous Qi sinking inward; irritability indicates the transformation of Taiyang's superficial and root Qi. This is wind-heat pathogen in Taiyang combined with root cold pathology, hence using a compound of Mahuang and Guizhi, removing the bitter-neutral Shaoyao, replacing it with sweet-acrid Shigao, to vent directly from inside to outside. If there is sweating and aversion to wind, the wind pathogen is external, so it should not be taken. Sweat generation has two types: one from the exterior, blood sweat; one from the interior, Yangming water-grain sweat. Mahuang Tang is a formula for releasing the exterior and inducing sweat; Guizhi Tang resolves pathogens in the muscle interstices. Mahuang combined with Shigao vents Yangming water fluid sweat from the interior. Stirring Yangming when the pathogen is not in the interior causes muscle twitching, as Yangming governs muscles and tendons. A floating-slow pulse in cold damage indicates cold injuring Taiyang, with pathogenic and righteous Qi sinking together. Heavenly cold pathogen struggling with Taiyang Yang Qi at the skin surface results in a tight pulse. (Wind-struggle with cold, cold-struggle with Yang, i.e., Yin-Yang struggle, all result in tight pulses.) This cold injury to Taiyang transforms into heat, with pathogenic and righteous Qi combining and sinking, resulting only in a deficient-floating slow pulse. No body pain indicates pathogen is internal. Heaviness indicates sinking of Yang Qi. Occasional relief indicates righteous Qi attempting to exit. Taiyang and Shaoyin correspond in superficial-root relationship. If cold injures Taiyang presenting Shaoyin symptoms, the whole body and limbs become hot due to heat in the Bladder, leading to hematochezia. In the combination of superficial-root cold-heat, cold in Taiyang reverses to root heat; reaching interior Yin resonates with Shaoyin Fire Qi. Hence, "without Shaoyin symptoms, use Daqinglong Tang to release." The previous chapter describes wind-stirred pathogen entering interior but still affecting form, showing floating-tight pulse and pain, suitable for Daqinglong Tang. This chapter describes cold-condensing Qi entering interior without form pain, fearing transmission to Shaoyin, utilizing the momentary relief of rising Yang Qi, using Daqinglong Tang to release. This is wind-cold pathogen affecting Taiyang superficial Yang and stirring root Qi. Also, cold damage with unresolved exterior and fluid retention in the epigastrium involves Taiyang Yang Qi stirring Bladder water Qi. Dry retching is water Qi counterflow. (Water-fire interaction is righteous Qi; water Qi surging upward is pathogenic Qi.) Fever is cold in Taiyang transforming to heat. Cough is water Qi connecting to Lung. Pathology of exterior Yang Qi stirring water Qi leads to failure of Qi transformation and water movement, causing thirst, diarrhea, dysphagia, difficult urination, hypogastric fullness, or wheezing, suitable for Xiaoqinglong Tang. Using Mahuang, Guizhi, Gancao, Shaoyao to clear exterior pathogens; Ganjiang, Banxia, Xixin to assist Fire-Earth Qi; Wuweizi sourness to assist Spring Wood Qi to drain Winter Water Qi. Thirst indicates fire stagnating above and water counterflow below; remove drying Banxia, add Gualougen to promote fluid ascent. Diarrhea indicates cold water below and failing Fire Qi descent. Raohua is cold and water-nature; using upper flower calyx, boiled red, symbolizes heart, guiding fire warmth downward. Water meeting cold struggles, causing dysphagia; add Fuzi to disperse cold. Difficult urination and hypogastric fullness indicate Earth being insulted by overacting element, failing to control water; add Fuling to tonify Middle Earth and attack water evil. Wheezing adds Xingzi to benefit Lung Qi. Exterior pathogen entering interior and stirring water Qi requires removing Mahuang. Also, cold damage with fluid retention in epigastrium, cough with slight wheezing, no thirst after sweating, but thirst after taking medicine indicates cold departing and resolution approaching; treat with Xiaoqinglong Tang. Here, exterior pathogen is resolved, but cold-water Qi counters upward. Cough and slight wheezing indicate water Qi surging to Lung. Fever without thirst indicates obtaining Taiyang Qi transformation. Thirst after medicine indicates cold-water Qi dispersing externally and re-injuring Taiyang Qi; thus, continue with Xiaoqinglong Tang. The Classic states: Above Taiyang, cold Qi dominates; appearing in heaven, forming on earth; in heaven as cold, on earth as water. Heaven has Six Qi, Earth has Five Elements. Humans are born inheriting Heaven and Earth Qi, possessing these Five Elements and Six Qi. Thus, Daqinglong Tang syndrome involves Taiyang Yang Qi stirring cold Qi; hence, use Daqinglong Tang to induce sweat, likened to heavenly dragon bringing rain. Xiaoqinglong Tang syndrome involves Taiyang Yang Qi stirring water Qi; hence, use Xiaoqinglong Tang, likened to dormant dragon draining winter water Qi. Similarly, Shaoyin disease treated with Zhenwu Tang involves Shaoyin stirring water Qi; Sini San treats Shaoyin receiving Minister Fire heat transformation stirring water Qi. Taiyang and Shaoyin are water organs and bowels with cold-heat transformations. External water stopping in Middle Jiao belongs to Wuling San syndrome. Etiologies differ, so treatments differ: there are formulas for releasing exterior, resolving muscle, dispersing cold, moving water, regulating Qi, regulating blood, treating chest-hypochondrium, treating abdomen-stomach, expelling evil, tonifying righteousness, great cooling, great heating, great tonification, great purgation, harmonizing, and combined cold-heat tonification-purgation. All derive from the depth of exterior-interior layers and cold-heat-deficiency-excess Qi transformations. (Mahuang/Guizhi distinguish layers; Da/Xiao Qinglong discuss Qi transformation.) Otherwise, merely wind and cold pathogens would not account for 389 syndromes. Understanding layers and Qi transformation grasps more than half of Shanghan principles.