伤寒、温病之治法始异而终同。至其病之所受，则皆在于足
经而兼及于手经。乃今之论寒温者，恒谓伤寒入足经不入手经，温
病入手经不入足经。夫人之手足十二经原相贯通，谓伤寒入足经不入手经者，固为差谬，至谓温病入手经
不入足经者，尤属荒唐。何以言之？《伤寒论》之开始也，其第一节浑言太阳之为病，此太阳实总括中风、伤
寒、温病在内，故其下将太阳病平分为三项，其第二节论太阳中风，第三节论太阳伤寒（四节五节亦论伤寒
当归纳于第三节中），第六节论太阳温病，故每节之首皆冠以太阳病三字。此太阳为手太阳乎？抑为足太
阳乎？此固无容置辩者也。由斯知，中风、伤寒、温病皆可以伤寒统之（《难经》谓伤寒有五中风温病皆在其中），
而其病之初得皆在足太阳经，又可浑以太阳病统之也。盖所谓太阳之为病者，若在中风、伤寒，其头痛、项
强、恶寒三证可以并见。若在温病，但微恶寒即可为太阳病（此所谓证不必具但见一证即可定为某经病也），
然恶寒须臾即变为热耳。
曾治一人，于季春夜眠之时因衾薄冻醒，遂觉周身恶寒，至前午十句钟表里皆觉大热，脉象浮洪，投
以拙拟凉解汤一汗而愈。又尝治一人，于初夏晨出被雨，遂觉头疼周身恶寒，至下午一句钟即变为大热，渴
嗜饮水，脉象洪滑，投以拙拟寒解汤亦一汗而愈。至如此凉药而所以能发汗者，为其内蕴之燥热与凉润之药化
合，自然能发汗，又少用达表之品以为之引导，故其得汗甚速，汗后热亦尽消也。此二则，皆温病也，以其
初得犹须臾恶寒，故仍可以太阳病统之。即其化热之后病兼阳明，然亦必先入足阳明，迨至由胃及
肠，大便燥结，而后传入手阳明，安得谓温病入手经不入足经乎。
由斯知，《伤寒论》一书，原以中风、伤寒、温病平分三项，特于太阳首篇详悉言之，以示人以入手
之正路。至后论治法之处，则三项中一切诸证皆可浑统于六经，但言某经所现之某种病宜治以某方，不复别
其为中风、伤寒、温病，此乃纳繁于简之法，亦即提纲挚领之法也。所尤当知者，诸节中偶明言中风者，
是确指中风而言。若明言为伤寒者，又恒统中风、温病而言。以
伤寒二字为三项之总称，其或为中风，或为伤寒，或为温病，恒
于论脉之处有所区别也。至于六经分编之中，其方之宜于温病者不胜举，今将其显然可见者约略陈之于下。
一为麻杏甘石汤。其方原治汗出而喘无大热者。以治温病，不必有汗与喘之兼证也，但其外表未解，内
有蕴热者即可用。然用时须斟酌其热之轻重，热之轻者，麻黄宜用钱半，生石膏宜用六钱。若
热之重者，麻黄宜用一钱，生石膏宜用一两。至愚用此方时，又恒以薄荷叶代麻黄（薄荷叶代麻黄时其分量
宜加倍），服后得微汗，其病即愈。盖薄荷叶原为温病解表最良之药，而当仲师时犹未列于药品，故当日不用也。
一为大青龙汤。《伤寒论》中用大青龙汤者有二节。一为第三十七节。其节明言太阳中风脉浮紧。夫
《伤寒论》首节论太阳之脉曰浮，原统中风、伤寒而言。至第二节则言脉缓者为中风，是其脉为浮中之缓也，
第三节则言脉阴阳俱紧者为伤寒，是其脉为浮中之紧也。今既明言中风，其脉不为浮缓而为浮紧，是中风
病中现有伤寒之脉，其所中者当为凛冽之寒风，而于温病无涉也。一为第三十八节。细审本节之文，知其
确系温病。何以言之？以脉浮缓、身不疼、但重、无少阴证也。盖此节开端虽明言伤寒，仍是以伤寒二字为
中风、伤寒、温病之总称。是以伤寒初得脉浮紧，温病初得脉浮缓。伤寒初得身多疼，温病初得身恒不
疼而但重（《伤寒论》第六节温病提纲中原明言身重）。伤寒初得恒有少阴证，温病则始终
无少阴证（少阴证有寒有热，此指少阴之寒证言，为无少阴寒证，所以敢用大青龙汤，若少阴热证温
病中恒有之，正不妨用大青龙汤矣）。此数者皆为温病之明征也。况其病乍有轻时，若在伤寒必不复重用
生石膏，惟系温病则仍可重用生石膏如鸡子大，约有今之四两，因温病当以清燥热救真阴为急务也。至愚用此
方时，又恒以连翘代桂枝。虽桂枝、连翘均能逐肌肉之外感，而一则性热，一则性凉，温病宜凉不宜热，故用
桂枝不如用连翘。而当日仲师不用者，亦因其未列入药品也（《伤寒论》方中所用之连轺是连翘根能利水不能发
汗）。况大青龙汤中桂枝
之分量，仅为麻黄三分之一，仲师原因其性热不欲多用也。
一为小青龙汤。其方外能解表，内能涤饮，以治外感痰喘诚有奇效，中风、伤寒、温病皆可用。然宜酌
加生石膏，以调麻、桂、姜、辛之热方效。是以《伤寒论》小青龙汤无加石膏之例，而《金匮》有小青龙
加石膏汤，所以补《伤寒论》之未备也。至愚用此汤时，遇挟有实热者，又恒加生石膏至一两强也。
一为小柴胡汤。其方中风、伤寒病皆可用。而温病中小柴胡汤证，多兼呕吐粘涎，此少阳之火与太
阴之湿化合而成也（少阳传经之去路为太阴）。宜于方中酌加生石膏数钱或两许，以清少阳之火，其粘涎
自能化水从小便中出。夫柴胡既能引邪上出，石膏更能逐热下
降，如此上下分消，故服药后无事汗解，即霍然全愈也。
以上所述诸方，大抵宜于温病初得者也。至温病传经已深，若清燥热之白虎汤、白虎加人参汤，
通肠结之大小承气汤，开胸结之大、小陷胸汤，治下利之白头翁汤、黄芩汤，治发黄之茵陈栀子柏皮等汤，
及一切凉润清火育阴安神之剂，皆可用于温病者，又无庸愚之赘语也。
至于伏气之成温者，若《内经》所谓“冬伤于寒，春必病温”、“冬不藏精，春必病温”之类，《伤寒
论》中非无其证，特其证现于某经，即与某经之本病无所区别。仲师未尝显为指示，在后世原难明辨。且其治
法与各经之本病无异，亦无须乎明辨也。惟其病在少阴则辨之甚易。何者？因少阴之病，寒热迥分
两途，其寒者为少阴伤寒之本病，其热者大抵为伏气化热之温病也。若谓系伤寒入少阴久而化热，何以少阴
病两三日，即有宜用黄连阿胶汤、大承气汤者？盖伏气皆伏于三焦脂膜之中，与手足诸经皆有贯通之路，其
当春阳化热而萌动，恒视脏腑虚弱之处以为趋向，所谓“邪之所凑，其气必虚”也。其人或因冬不藏精，少
阴之脏必虚，而伏气之化热者即乘虚而入，遏抑其肾气不能上升与
心气相接续，致心脏跳动无力，遂现少阴微细之脉。故其脉愈微细，而所蕴之燥热愈甚。用黄连以清少阴之
热，阿胶、鸡子黄以增少阴之液，即以助少阴肾气之上达，俾其阴阳之气相接续，脉象必骤有起色，而内陷
之邪热亦随之外透矣。至愚遇此等证时，又恒师仲师之意而为之变通，单用鲜白茅根四两，锉碎，慢火煎两
三沸，视茅根皆沉水底，其汤即成，去渣取清汤一大碗，顿服下，其脉之微细者必遽变为洪大有力之象。再
用大剂白虎加人参汤，煎汤三茶杯，分三次温饮下，每服一次调入生鸡子黄一枚，
其病必脱然全愈。用古不必泥古，仲师有知，亦当不吾嗔也。
伤寒与温病的治疗方法，起初看似不同，但最终殊途同归。至于疾病受邪的部位，都在于足经，并兼及手经。然而当今讨论寒温的人，常常说伤寒只入足经不入手经，温病只入手经不入足经。人的手足十二经脉原本是相互贯通的，说伤寒入足经不入手经，这固然错误；而说温病入手经不入足经，更是荒唐。为什么这样说呢？《伤寒论》开篇第一节笼统地论述“太阳之为病”，这个“太阳”实际上总括了中风、伤寒、温病在内，所以下面将太阳病平分为三项：第二节论述太阳中风，第三节论述太阳伤寒（第四、五节也是论述伤寒，应当归纳在第三节中），第六节论述太阳温病，所以每节开头都冠以“太阳病”三个字。这是指手太阳经呢，还是指足太阳经呢？这本来是不容置疑的。由此可知，中风、伤寒、温病都可以用“伤寒”来统称（《难经》说伤寒有五种，中风、温病都在其中），而且它们发病之初都在足太阳经，又可以笼统地用“太阳病”来统称。所谓“太阳之为病”，如果在中风、伤寒，头痛、项强、恶寒这三个症状可以并见。如果在温病，只要轻微恶寒就可以定为太阳病（这里所说的证候不必全部具备，只要见到一个证候就可以定为某经病），但是恶寒一会儿就会转变为发热。
我曾经治疗一个人，在晚春夜晚睡觉时因为被子太薄冻醒，于是觉得全身恶寒，直到前午十点钟左右都觉得非常热，脉象浮洪，投予我拟定的凉解汤，发一次汗就好了。又曾经治疗一个人，在初夏早晨出门被雨淋，于是觉得头疼、全身恶寒，到下午一点钟就转变为高热，口渴喜欢喝水，脉象洪滑，投予我拟定的寒解汤，也发一次汗就好了。像这样用凉药却能发汗的原因，是因为体内蕴藏的燥热与凉润的药物化合，自然能发汗，再加上少用一些透达表邪的药物作为引导，所以出汗很快，汗出后热也就完全消退了。这两个案例，都是温病，因为它们初起时还有片刻的恶寒，所以仍然可以用太阳病来统称。即使化热之后病兼阳明，但也一定是先传入足阳明经，等到由胃传到肠，大便干燥结滞，然后才传入手阳明经，怎么能说温病只入手经不入足经呢？
由此可知，《伤寒论》这本书，原本是将中风、伤寒、温病平分为三项，特别在太阳篇首详细论述，以此示人入门的正路。至于后面论述治疗方法的地方，这三项中所有的证候都可以笼统地归纳于六经之中，只说某经出现的某种病适宜用某方治疗，不再区分是中风、伤寒还是温病，这是化繁为简的方法，也就是提纲挈领的方法。特别需要注意的是，各节中偶尔明确提到“中风”的，是确指中风而言。如果明确说是“伤寒”的，又常常统指中风、温病而言。以“伤寒”二字作为三项的总称，或者是中风，或者是伤寒，或者是温病，通常在论述脉象的地方有所区别。至于六经分编之中，适宜于温病的方剂不胜枚举，现在将其明显可见的大约列举如下。
一是麻杏甘石汤。这个方子原本治疗汗出而喘、没有大热的情况。用来治疗温病，不一定非要有汗和喘的兼症，只要外表未解，内有蕴热就可以使用。但使用时必须斟酌热的轻重，热轻的，麻黄宜用一钱半，生石膏宜用六钱。如果热重的，麻黄宜用一钱，生石膏宜用一两。至于我使用此方时，又常用薄荷叶代替麻黄（用薄荷叶代替麻黄时，分量宜加倍），服用后得到微汗，病就好了。因为薄荷叶原本是治疗温病解表最好的药物，而在张仲师那个时代还没有列入药品，所以当时不用。
一是大青龙汤。《伤寒论》中使用大青龙汤的有两节。一节是第三十七节。这一节明确说“太阳中风，脉浮紧”。夫《伤寒论》首节论述太阳之脉曰“浮”，原本统指中风、伤寒而言。到了第二节则说脉缓的是中风，那是脉浮中带缓；第三节则说脉阴阳俱紧的是伤寒，那是脉浮中带紧。现在既然明确说是中风，其脉不为浮缓而为浮紧，这是中风病中现出了伤寒的脉象，其所感受的是凛冽的寒风，与温病无关。另一节是第三十八节。仔细审读本节文字，知道它确实是温病。为什么这样说？因为脉浮缓、身体不疼、只是沉重、没有少阴证。这一节开头虽然明确说“伤寒”，仍然是以“伤寒”二字作为中风、伤寒、温病的总称。所以伤寒初得脉浮紧，温病初得脉浮缓。伤寒初得身体多疼痛，温病初得身体恒常不疼而只是沉重（《伤寒论》第六节温病提纲中原文明确说身重）。伤寒初得常有少阴证，温病则始终没有少阴证（少阴证有寒有热，这里指少阴的寒证而言，因为没有少阴寒证，所以敢用大青龙汤，若少阴热证温病中常有，正不妨用大青龙汤）。这几条都是温病的明证。况且病情有时暂时减轻，如果是伤寒必定不会重用生石膏，只有温病才可以重用生石膏如鸡蛋大小，大约有现在的四两，因为温病当以清燥热、救真阴为急务。至于我使用此方时，又常用连翘代替桂枝。虽然桂枝、连翘都能驱逐肌肉的外感，但桂枝性热，连翘性凉，温病宜凉不宜热，所以用桂枝不如用连翘。而当时仲师不用，也是因为连翘未列入药品（《伤寒论》方中所用的连轺是连翘根，能利水不能发汗）。况且大青龙汤中桂枝的分量，仅为麻黄的三分之一，仲师原因是因为它性热不想多用。
一是小青龙汤。这个方子外能解表，内能涤除饮邪，治疗外感痰喘确实有奇效，中风、伤寒、温病皆可用。但适宜酌加生石膏，以调和麻黄、桂枝、干姜、细辛的热性才有效。所以《伤寒论》中小青龙汤没有加石膏的例子，而《金匮要略》中有小青龙加石膏汤，以此来补充《伤寒论》的不足。至于我使用此汤时，遇到夹杂实热的，又常加生石膏到一两以上。
一是小柴胡汤。这个方子中风、伤寒病皆可用。而温病中的小柴胡汤证，多兼呕吐粘涎，这是少阳之火与太阴之湿化合而成（少阳传经的去路为太阴）。适宜在方中酌加生石膏数钱或一两左右，以清少阳之火，那粘涎自然能化为水从小便排出。柴胡既能引邪气向上外出，石膏更能驱热向下下降，如此上下分消，所以服药后不需要通过发汗解表，也能霍然痊愈。
以上所述的诸方，大抵适宜于温病初起的时候。至于温病传经已深，像清燥热的白虎汤、白虎加人参汤，通肠结的大小承气汤，开胸结的大、小陷胸汤，治下利的白头翁汤、黄芩汤，治发黄的茵陈蒿汤、栀子柏皮汤等，以及一切凉润清火、育阴安神的药剂，都可用于温病，也就不需要我再赘述了。
至于伏气形成的温病，像《内经》所说的“冬伤于寒，春必病温”、“冬不藏精，春必病温”之类，《伤寒论》中并非没有这些证候，特别是当证候出现在某经时，就与该经的本病没有区别。仲师未曾显明指示，在后世原本难以明辨。而且其治疗方法与各经的本病无异，也不需要明辨。只有病在少阴时辨别很容易。为什么呢？因为少阴的病，寒热截然分为两途，寒的是少阴伤寒的本病，热的绝大多数是伏气化热形成的温病。如果说这是伤寒入少阴久了化热，为什么少阴病两三天，就有适宜用黄连阿胶汤、大承气汤的情况？盖伏气都潜伏在三焦脂膜之中，与手足诸经都有贯通的路径，当春阳化热而萌动时，恒常视脏腑虚弱的地方作为趋向，这就是所谓的“邪之所凑，其气必虚”。那人或许因为冬天不藏精，少阴之脏必然虚弱，而伏气化热者就乘虚而入，遏制肾气不能上升与心气相接续，导致心脏跳动无力，于是出现少阴微细的脉象。所以脉越微细，体内蕴藏的燥热就越严重。用黄连清少阴的热，用阿胶、鸡子黄增加少阴的液，以此来助少阴肾气上达，使得阴阳之气相接续，脉象必定迅速好转，而内陷的邪热也会随之外透。至于我遇到这类证候时，又常效法仲师之意而变通，单用鲜白茅根四两，切碎，慢火煎两三沸，看茅根都沉在水底，汤就成了，去渣取清汤一大碗，一次性服下，那微细的脉象必定立刻变为洪大有力之象。再用大剂量的白虎加人参汤，煎汤三茶杯，分三次温饮下，每次服用调入一枚生鸡子黄，病必定彻底痊愈。使用古方不必拘泥于古法，仲师若有知，也应当不会责怪我。
The treatment methods for Shanghan (Cold Damage) and Wenbing (Warm Diseases) initially appear different but ultimately converge. Regarding the site of pathogenic invasion, it lies primarily in the Foot meridians and extends to the Hand meridians. However, contemporary discussions on Cold and Warm diseases often claim that Shanghan invades only the Foot meridians and not the Hand meridians, while Wenbing invades only the Hand meridians and not the Foot meridians. The twelve meridians of the hands and feet are originally interconnected; claiming that Shanghan enters the Foot meridians but not the Hand meridians is indeed erroneous, and claiming that Wenbing enters the Hand meridians but not the Foot meridians is particularly absurd. Why is this so? At the beginning of *Shanghan Lun* (Treatise on Cold Damage), the first section generally discusses "Taiyang disease" (Disease of the Taiyang). This "Taiyang" actually encompasses Zhongfeng (Wind Strike), Shanghan, and Wenbing. Therefore, the subsequent sections divide Taiyang disease into three categories: Section 2 discusses Taiyang Zhongfeng, Section 3 discusses Taiyang Shanghan (Sections 4 and 5 also discuss Shanghan and should be categorized under Section 3), and Section 6 discusses Taiyang Wenbing. Thus, each section begins with the phrase "Taiyang disease." Does this refer to the Hand Taiyang or the Foot Taiyang? This is beyond doubt. From this, we know that Zhongfeng, Shanghan, and Wenbing can all be collectively referred to as "Shanghan" (*Nanjing* states there are five types of Shanghan, including Zhongfeng and Wenbing), and their initial onset occurs in the Foot Taiyang meridian, allowing them to be collectively termed "Taiyang disease." In the case of Zhongfeng or Shanghan, the three symptoms of headache, neck stiffness, and aversion to cold may appear together. In the case of Wenbing, even mild aversion to cold suffices to diagnose Taiyang disease (here, it is not necessary for all symptoms to be present; observing one symptom is sufficient to determine the affected meridian). However, the aversion to cold quickly transforms into fever.
I once treated a patient who woke up shivering due to thin bedding during sleep in late spring, feeling whole-body aversion to cold until around 10 AM, when he felt intense heat. His pulse was floating and surging. I administered my formulated Liangjie Tang (Cooling and Resolving Decoction), and he recovered after sweating once. I also once treated another patient who went out in early summer morning rain, resulting in headache and whole-body aversion to cold. By 1 PM, this transformed into high fever, thirst, and a desire to drink water. His pulse was surging and slippery. I administered my formulated Hanjie Tang (Cold Resolving Decoction), and he recovered after sweating once. The reason such cooling herbs could induce sweating is that the internal dry-heat combined with the cooling and moistening properties of the herbs, naturally inducing sweat. Additionally, using small amounts of surface-releasing herbs as guides facilitated rapid sweating, after which the heat completely dissipated. These two cases were both Wenbing; because they initially presented with momentary aversion to cold, they could still be classified under Taiyang disease. Even after transforming into heat and involving the Yangming, the pathogen must first enter the Foot Yangming meridian. Only after transmitting from the stomach to the intestines, causing dry fecal impaction, does it then enter the Hand Yangming meridian. How can one say Wenbing enters only the Hand meridians and not the Foot meridians?
Thus, *Shanghan Lun* originally divided Zhongfeng, Shanghan, and Wenbing into three equal parts, detailing them specifically in the first chapter of Taiyang to show the correct entry point. In later sections discussing treatments, all syndromes within these three categories can be collectively summarized under the Six Meridians. It simply states which formula is suitable for a specific disease manifestation in a certain meridian, without distinguishing between Zhongfeng, Shanghan, or Wenbing. This is a method of simplifying complexity and grasping the essentials. It is important to note that when a section explicitly mentions "Zhongfeng," it refers strictly to Zhongfeng. When it explicitly mentions "Shanghan," it often collectively refers to Zhongfeng and Wenbing. The term "Shanghan" serves as a general title for the three categories. Distinctions among Zhongfeng, Shanghan, and Wenbing are usually made when discussing pulses. Among the formulas listed under the Six Meridians, those suitable for Wenbing are too numerous to list; here, I will briefly mention the most obvious ones.
One is Maxing Gan Shi Tang (Ephedra, Apricot Seed, Licorice, and Gypsum Decoction). Originally used for sweating with wheezing and no significant fever. When treating Wenbing, sweating and wheezing are not required; it can be used if the exterior is unresolved and there is internal latent heat. However, dosage must be adjusted based on heat severity. For mild heat, use 1.5 qian of Mahuang (Ephedrae Herba) and 6 qian of Sheng Shigao (Raw Gypsum). For severe heat, use 1 qian of Mahuang and 1 liang of Sheng Shigao. In my practice, I often substitute Bohe Ye (Menthae Haplocalycis Folium) for Mahuang (doubling the dosage when substituting). After taking it, slight sweating leads to recovery. Bohe Ye is an excellent herb for releasing the exterior in Wenbing, but it was not listed in materia medica during Zhang Zhongjing's time, hence its absence in his formulas.
Another is Da Qing Long Tang (Major Azure Dragon Decoction). *Shanghan Lun* uses this formula in two sections. Section 37 states "Taiyang Zhongfeng, pulse floating and tight." The first section of *Shanghan Lun* describes the Taiyang pulse as "floating," covering both Zhongfeng and Shanghan. Section 2 specifies that a slow pulse indicates Zhongfeng (floating-slow), while Section 3 specifies that a tight pulse at both cun and chi positions indicates Shanghan (floating-tight). Here, although labeled Zhongfeng, the pulse is floating-tight, indicating a cold pattern rather than Wenbing. Section 38, however, upon close examination, clearly describes Wenbing. Why? Because the pulse is floating-slow, the body is not painful but heavy, and there are no Shaoyin signs. Although it begins with "Shanghan," this term is used as a collective label. Initial Shanghan presents with a floating-tight pulse and body pain, whereas initial Wenbing presents with a floating-slow pulse and body heaviness without pain (*Shanghan Lun* Section 6 explicitly mentions body heaviness for Wenbing). Shanghan may involve Shaoyin patterns, but Wenbing does not (Shaoyin patterns include cold and heat; here, the absence of Shaoyin-cold allows the use of Da Qing Long Tang; Shaoyin-heat is common in Wenbing and does not contraindicate it). These are clear signs of Wenbing. Furthermore, if symptoms temporarily improve, Shanghan would not warrant heavy use of Sheng Shigao (Raw Gypsum), but Wenbing allows for large doses (equivalent to four modern liang) to clear dry-heat and preserve yin. In my practice, I often substitute Lianqiao (Forsythiae Fructus) for Guizhi (Cinnamomi Ramulus). While both expel exterior pathogens, Guizhi is hot and Lianqiao is cool; Wenbing requires coolness, making Lianqiao preferable. Zhongjing did not use it because it was not in the materia medica then (Lianqiao Gen, the root, promotes urination but does not induce sweating). Also, Guizhi dosage in Da Qing Long Tang is only one-third of Mahuang because Zhongjing avoided excessive heat.
Another is Xiao Qing Long Tang (Minor Azure Dragon Decoction). It releases the exterior and eliminates fluid retention, effective for external contraction with phlegm-wheezing in Zhongfeng, Shanghan, and Wenbing. However, adding Sheng Shigao (Raw Gypsum) is advisable to balance the heat of Mahuang, Guizhi, Ganjiang (Zingiberis Rhizoma Recens), and Xixin (Asari Radix et Rhizoma). *Shanghan Lun* lacks this addition, but *Jingui Yaolue* includes Xiao Qing Long Jia Shigao Tang (Minor Azure Dragon Decoction plus Gypsum) to supplement *Shanghan Lun*. In my practice, for cases with substantial heat, I add over 1 liang of Sheng Shigao.
Another is Xiao Chai Hu Tang (Minor Bupleurum Decoction). Suitable for Zhongfeng and Shanghan. In Wenbing, Xiao Chai Hu Tang syndrome often involves vomiting sticky saliva, caused by the combination of Shaoyang fire and Taiyin dampness (Shaoyang transmits to Taiyin). Adding several qian to 1 liang of Sheng Shigao clears Shaoyang fire, converting sticky saliva into urine. Chaihu (Bupleuri Radix) guides pathogens upward, while Shigao directs heat downward, achieving dispersion through upper and lower pathways. Recovery occurs without sweating.
The above formulas are mostly suitable for early-stage Wenbing. For advanced stages with deep transmission, formulas like Baihu Tang (White Tiger Decoction), Baihu Jia Renshen Tang (White Tiger plus Ginseng Decoction) for clearing dry-heat; Da Chengqi Tang (Major Order the Qi Decoction) and Xiao Chengqi Tang (Minor Order the Qi Decoction) for intestinal accumulation; Da Xiongan Tang (Major Chest Binder Decoction) and Xiao Xiongan Tang (Minor Chest Binder Decoction) for chest obstruction; Baitouweng Tang (Pulsatilla Decoction) and Huangqin Tang (Scutellaria Decoction) for dysentery; Yinchen Hao Tang (Artemisia Capillaris Decoction) and Zhizi Baipi Tang (Gardenia and Phellodendron Bark Decoction) for jaundice; and all cooling, moistening, fire-clearing, yin-nourishing, and spirit-calming agents are applicable to Wenbing, requiring no further elaboration.
Regarding Wenbing caused by latent qi, such as "Winter injury by cold leads to Wenbing in Spring" or "Failure to store essence in winter leads to Wenbing in Spring" mentioned in *Neijing*, *Shanghan Lun* contains these syndromes. When manifestations appear in a specific meridian, they are indistinguishable from that meridian's primary disease. Zhongjing did not explicitly distinguish them, making differentiation difficult later. Moreover, the treatment is identical to the primary disease of that meridian, so distinction is unnecessary. Differentiation is easiest when the disease is in Shaoyin. Shaoyin diseases split into cold and heat paths. Cold is the primary Shaoyin Shanghan; heat is largely latent qi transforming into Wenbing. If it were Shanghan transforming into heat after entering Shaoyin, why are Huanglian Ejiao Tang (Coptis and Egg Yolk Decoction) and Da Chengqi Tang indicated within two to three days of Shaoyin disease? Latent qi resides in the Sanjiao adipose tissue, connected to all hand and foot meridians. When spring yang generates heat, it moves toward weak organs, as stated: "Where evil gathers, qi is deficient." If essence was not stored in winter, Shaoyin is weak, allowing latent heat to invade, suppressing kidney qi from ascending to connect with heart qi. This causes weak cardiac pulsation and a fine, minute Shaoyin pulse. The finer the pulse, the more severe the internal dry-heat. Huanglian clears Shaoyin heat; Ejiao (Donkey-hide Gelatin) and Jizihuang (Chicken Egg Yolk) nourish Shaoyin fluids, assisting kidney qi ascent and reconnecting yin and yang. The pulse rapidly improves, and trapped heat emerges externally. In such cases, I often adapt Zhongjing’s principles by using 4 liang of fresh Baimaogen (Imperatae Rhizoma), chopped and slowly boiled until it sinks. Straining yields one large bowl of clear decoction taken at once. The fine pulse instantly becomes surging and forceful. Subsequently, a large dose of Baihu Jia Renshen Tang is prepared, divided into three warm doses, with one raw chicken egg yolk mixed into each dose. The disease resolves completely. Using ancient formulas need not mean rigid adherence; if Zhongjing were alive, he would not blame me.