伏暑痢下赤白,奔迫无度,痛随痢减,舌黄脉
紧,此寒凝气滞。宜用当归、白芍、黄连、木香、
山楂、厚朴、大黄、附子等味,温通理气也。
上条言热,此条言寒,且痛随痢减,奔迫后重,日夜无
度,脉紧舌黄,乃寒湿粘滞,蕴蒸阻遏,而致肠胃失宣也。
考《内经》五脏者,主藏而不泄,六腑者,主通而不滞。此
大肠与胃,皆手足阳明之腑,又为水谷之海,主传导化物者
也。盖因寒湿蕴酿,气道阻遏,致腹痛里急,数团不爽,例
宜宣通疏化,使气机运则湿浊走,而病可霍然矣。再按古人
谓暴崩暴痢,宜温宜补;久崩久痢,宜清宜通。要非暴崩暴
痢,总宜温补;久崩久痢,总宜清通。究在临症时,细心谛
审,随症用药,不可执一。即下痢一证,固宜疏通,然有寒
通温通之异。如脉症属热属实,原宜(1)苦寒通利。若脉症属
寒属虚,又宜甘温固补。倘寒中挟实,仿附子大黄汤(2),温
而且通。若热而兼虚,仿黄连阿胶汤,清而且补。如虚中挟
积,仿人参芍药汤,通而且补。若虚中挟滞,仿景岳通解
(1)宜:原作"以"。据下句文义改。
(2)附子大黄汤:(金柜、腹沟寒疝宿食病脉证并治)原作:"大黄附子汤"。
散,清疏带补。以上诸条,茍能参互考订,潜心玩味,庶无
胶柱鼓瑟,涉海问津之患矣。近世以积滞二字,为痢症之通
称。予意积者属实,由无形而酿为有形;滞者属虚,本运气
而凝为滞气。要不可以积滞二字,混称为实。故并及之,以
质诸高明,为是为否,当有能辨之者。
伏暑引发的痢疾,排出赤白相间的脓血,排便急迫且次数无度,腹痛在排便后减轻,舌苔黄腻,脉象紧,这是寒邪凝滞、气机阻滞所致。适宜使用当归、白芍、黄连、木香、山楂、厚朴、大黄、附子等药物,以温通理气。
上一条论述的是热证,这一条论述的是寒证。而且腹痛随排便减轻,里急后重,日夜无度,脉紧舌黄,这是寒湿黏滞,蕴结蒸腾,阻遏气机,导致肠胃功能失调。考察《内经》可知,五脏主藏精气而不泻,六腑主传化物而不藏。大肠与胃,都属于手足阳明经的腑,又是水谷之海,主要功能是传导和消化食物。大概是因为寒湿蕴酿,气道被阻遏,导致腹痛、里急后重,排便不畅,应当采用宣通疏化的方法,使气机运转则湿浊得以排出,疾病即可痊愈。再按古人的说法,暴发的崩漏或暴痢,适宜用温补法;久病的崩漏或久痢,适宜用清通法。但并非暴发性的崩漏痢疾就只用温补,也不是久病就用清通。关键在于临症时细心诊察,根据症状用药,不可固执一端。即使是下痢这一病症,固然适宜疏通,但有寒通和温通的区别。如果脉症属于热证和实证,原本适宜用苦寒药通利。如果脉症属于寒证和虚证,又适宜用甘温药固补。如果寒证中夹杂实证,可仿照附子大黄汤(1),既温阳又通下。如果热证兼有虚证,可仿照黄连阿胶汤,既清热又滋阴。如果虚证中夹杂积滞,可仿照人参芍药汤,既通导又补益。如果虚证中夹杂气滞,可仿照张景岳的通解散(2),在清疏的同时兼顾补益。以上各条,如果能相互参考考证,潜心玩味,就可以避免拘泥成法、如入海问津般的困惑了。近代人将“积滞”二字作为痢疾的通称。我认为,“积”属于实证,是由无形之气聚而成有形之实邪;“滞”属于虚证,本是由于运气失常而凝结为滞气。不能简单地将“积滞”二字混同为实证。因此一并提及,以此向高明之士请教,不知是否妥当,应当有能辨别的人。
(1) 宜:原文作“以”。根据下文文义修改。
(2) 附子大黄汤:出自《金匮要略·腹满寒疝宿食病脉证并治》,原文为:“大黄附子汤”。
Dysentery caused by latent summerheat, characterized by the passage of red and white pus and blood, with urgent and frequent defecation, abdominal pain relieved after defecation, a yellow tongue coating, and a tight pulse, indicates cold coagulation and qi stagnation. It is appropriate to use herbs such as Danggui (Angelicae Sinensis Radix), Baishao (Paeoniae Radix Alba), Huanglian (Coptidis Rhizoma), Muxiang (Aucklandiae Radix), Shanzha (Crataegi Fructus), Houpo (Magnoliae Officinalis Cortex), Dahuang (Rhei Radix et Rhizoma), and Fuzi (Aconiti Lateralis Radix Praeparata) to warm and unblock while regulating qi.
The previous paragraph discussed heat patterns, whereas this one discusses cold patterns. The fact that abdominal pain is relieved after defecation, accompanied by tenesmus (feeling of incomplete defecation) and urgency occurring day and night without limit, along with a tight pulse and yellow tongue coating, indicates that cold-dampness is sticky and stagnant, fermenting and obstructing, thereby causing dysfunction of the intestines and stomach. Examining the *Neijing* (Classic of Internal Medicine), it states that the five zang organs primarily store essence without draining, while the six fu organs primarily transmit and transform without stagnating. The large intestine and the stomach both belong to the fu organs of the Hand and Foot Yangming meridians, serving as the sea of water and grain, and are primarily responsible for conduction and transformation. Generally, due to the brewing of cold-dampness and the obstruction of the qi pathway, abdominal pain and tenesmus occur, with stool passing in clumps but incompletely. The standard approach should be to promote circulation and resolve stagnation, so that when qi mechanism moves, damp-turbidity is expelled, and the disease can be cured abruptly. Furthermore, according to ancient teachings, sudden onset of metrorrhagia or dysentery should be treated with warming and tonifying methods; chronic metrorrhagia or chronic dysentery should be treated with clearing and purging methods. However, it is not absolute that all sudden cases require only warming/tonifying, nor that all chronic cases require only clearing/purging. The key lies in careful examination during clinical practice and prescribing medication according to specific symptoms, avoiding rigid adherence to a single method. Even in the case of dysentery, which generally requires unblocking, there is a distinction between cold-unblocking and warming-unblocking. If the pulse and symptoms indicate heat and excess, bitter-cold purgatives should originally be used. If the pulse and symptoms indicate cold and deficiency, sweet-warm consolidating tonics should be used. If cold is complicated by excess, one may imitate the *Fuzi Dahuang Tang* (Aconite and Rhubarb Decoction), which warms and unblocks simultaneously. If heat is complicated by deficiency, one may imitate the *Huanglian Ejiao Tang* (Coptis and Donkey-Hide Gelatin Decoction), which clears heat and tonifies simultaneously. If deficiency is complicated by accumulation, one may imitate the *Renshen Shaoyao Tang* (Ginseng and Peony Decoction), which unblocks and tonifies simultaneously. If deficiency is complicated by stagnation, one may imitate Zhang Jingyue's *Tongjie San* (Unblocking and Resolving Powder), which clears and unblocks while supplementing. If these various paragraphs are cross-referenced and carefully contemplated, one can avoid the pitfalls of being dogmatic or lost like asking for directions in the sea. In recent times, the term "accumulation and stagnation" has been used as a general designation for dysentery. In my opinion, "accumulation" refers to excess conditions, where formless qi condenses into tangible solid pathogens; "stagnation" refers to deficiency conditions, where abnormal qi movement condenses into stagnant qi. Therefore, the term "accumulation and stagnation" cannot simply be conflated with excess. I mention this here to seek the opinions of experts, and I trust there will be those capable of distinguishing the nuances.
(1) *Yi* (Should): The original text reads "Yi" (Use). Corrected based on the context of the following sentence.
(2) *Fuzi Dahuang Tang*: From *Jin Gui Yao Lue: Pulse, Symptoms, and Treatment of Abdominal Fullness, Cold Cramps, and Food Stagnation Diseases*. The original text reads: "Dahuang Fuzi Tang".