血余者，发也，不 则其质不化，故必 为炭然后入药。其性能化瘀血、生新血有似三七，故善治吐血、
衄血。而常服之又可治劳瘵，因劳瘵之人，其血必虚而且瘀，故《金匮》谓之血痹虚劳。人之发，原人心血所
生，服之能自还原化，有以人补人之妙，则血可不虚，而其化瘀之力，又善治血痹，是以久久服之，自能奏效。
其性又能利小便（《金匮》利小便之方，有膏发煎），以人之小便半从血管渗出，血余能化瘀血生新血，使血
管流通故有斯效。其化瘀生新之力，又善治大便下血腥臭，肠中腐烂，及女子月信闭塞，不以时至。
制血余炭法∶用壮年剃下之发，碱水洗净，再用清水淘去碱味，晒干用铁锅炮至发质皆化为膏，晾冷，
轧细，过罗，其发质未尽化者，可再炮之。
指甲∶一名筋退，乃筋之余也。剪碎炮焦，研细用之。其味微咸，具有开破之性，疮疡将破未破者，敷之
可速破。内服能催生下胎衣，鼻嗅之能止衄血，点眼上能消目翳。愚自制有磨翳药水，目翳浓者，可加指甲末
与诸药同研以点目翳，屡次奏效。
伤寒治法以六经分篇，然手足各有六经，实则十二经也。手足之经既有十二，而《伤寒论》但分为六经
者何也？按《内经》之论十二经也，凡言某经而不明言其为手经、足经者皆系足经，至言手经则必明言其为
手某经。盖人之足经长、手经短，足经大、手经小，足经原可以统手经，但言足经而手经亦恒寓其中
矣。《伤寒论》之以六经分篇，此遵《内经》定例，寓手经于足经中也。彼解《伤寒论》者，谓其所言之
六经皆系足经，是犹未明仲景着伤寒之深意也。
经者，气血流通之处也。人之脏腑与某经相通，即为某经之府，其流通之气血原由府发出，而外感之内
侵遂多以府为归宿。今将手足十二经及手足十二经之府详列于下。
手足虽有十二经，其名则分为六经，因手足经之名原相同也。其经有阴有阳，其阳经分太阳、阳明、
少阳，其阴经分太阴、少阴、厥阴。其阴阳之经原互相表里，太阳与少阴为表里，阳明与太阴为表里，少
阳与厥阴为表里。凡互为表里者，因其阴阳之经并行，其阳行于表，阴行于里也。至于经之分属于府者，
足太阳经之府在膀胱，足少阴经之府在肾，足阳明经之府在胃，足太阴经之府在脾，足少阳经之府在胆，足
厥阴经之府在肝，此足之三阴、三阳经与府也。
手之太阳经其府在小肠，手之少阴经其府在心，手之阳明经
其府在大肠，手之太阴经其府在肺，手之少阳经其府在三焦，手之厥阴经其府在心胞，此手之三阴、三阳经与府也。
阳经为阴经之表，而太阳经又为表中之表。其经之大都会在背，而实则为周身之外廓，周身之营血卫气
皆赖其卫护保合，且具有充分之热力，为营卫御外感之内侵，是以《内经》名之为巨阳。推原其热力之由来，
不外君、相二火，君火生于心之血脉与肺相循环，而散热于胸中大气（一名宗气）以外通于营卫，此如日丽中天
有阳光下济之热也，是以其经名为太阳。相火生于肾中命门，肾原属水，中藏相火，其水火蒸热之气，由膀
胱连三焦之脂膜以透达于身之外表，此犹地心水火之气（地中心有水火之气）应春令上透地面以
生热也，为其热力发于水中，故太阳之经又名太阳寒水之经也。为太阳经之热力生于君、相二火，是以
其经不但以膀胱为府，而亦以胸中为府，观《伤寒论》陷胸诸汤、丸及泻心诸汤，皆列于太阳篇中可知也。
至于人病伤寒，其六经相传之次第，详于《内经》素问热论篇，谓“人之伤于寒也则为病热，一日巨阳受之，
故头项痛、腰脊强；二日阳明受之，阳明主肌肉，其脉侠（同夹）鼻络于目，故身热目疼，而鼻干不得卧也；
三日少阳受之，少阳主胆，其脉循胁络于耳，故胸胁痛而耳聋；三阳经络皆受其病而未入于脏者故可汗而已；
四日太阴受之，太阴脉布胃中络于嗌（咽喉），故腹满而嗌干；五日少阴受之，少阴脉贯肾络于肺，系舌本，
故口燥舌干而渴，六日厥阴受之，厥阴之脉循阴器而络于肝，故烦满而囊缩。”经络受病入于府者，故可下
而已，此《内经》论六经相传之次第也。至《伤寒论》六经之次序，皆以《内经》为法，而未明言其日传一
经，至愚生平临证之实验，见有伤寒至旬日，病犹在太阳之府者，至他经相传之日期，亦无一定，盖《内经》
言其常，而病情之变化恒有出于常例之外者，至传至某经，即现某经之病状，此又不尽然，推原其所
以然之故，且加以生平临证之实验，
知传至某经即现某经之病状者，多系因其经先有内伤也。若无内伤则传至某经恒有不即现某经之病时，此在
临证者细心体察耳。
至于六经之命名，手足皆同，然有因手经发源之府而命名者，有因足经发源之府而命名者。如太阳
经名为太阳寒水之经，此原因足太阳之府命名，而手太阳亦名太阳寒水之经者，是以足经而连带其手经也。他
如阳明经名为阳明燥金之经，是因手阳明之府命名（手阳明府大肠属金，其互为表里之肺亦属金），而
足阳明经亦名阳明燥金之经者，是以手经而连带其足经也。少阳经名为少阳相火之经，此因足少阳之府命名（胆
中寄有相火），而手少阳经亦名为少阳相火之经者，是以足经而连带其手经也。太阴经名为太阴湿土之经，此
因足太阴之府命名（脾为湿土），而手太阴经亦名太阴湿土之经者，是以足经而连带其手经也。少阴经名为少
阴君火之经，此因手少阴之府命名（心为君火），而足少阴经亦名少阴君火之经者，是以手经而连带
其足经也。厥阴经名为厥阴风木之经，此因足厥阴之府命名（肝属木而主风），而手厥阴经亦名厥阴风木之经
者，是以足经而连带其手经也。此手足十二经可并为六经之义也。
血余就是头发，如果不经过炮制，它的质地就无法转化，所以必须制成炭才能入药。它的性能能够化瘀血、生新血，功效类似于三七，因此善于治疗吐血、衄血（鼻出血）。如果长期服用，还可以治疗劳瘵（虚劳咳嗽），因为患劳瘵的人，其血液必然既虚又瘀，所以《金匮要略》称之为血痹虚劳。人的头发，原本由人心血所化生，服用它能以人补人，起到自我还原化的奇妙作用，这样血液就不会虚弱，而且它化瘀的力量，又善于治疗血痹，所以长期服用，自然能奏效。它的性质还能通利小便（《金匮要略》中利小便的方剂里有膏发煎），因为人的小便有一半是从血管渗出的，血余能化瘀血生新血，使血管流通，所以有此功效。它化瘀生新的力量，又善于治疗大便下血腥臭、肠中腐烂，以及女子月经闭塞、不能按时来潮。
制作血余炭的方法：用壮年人剃下的头发，用碱水洗净，再用清水淘洗去除碱味，晒干后用铁锅炒至头发全部化为膏状，晾冷后轧细，过筛，其中头发未完全化开的，可以再炒一次。
指甲：一名筋退，是筋的余气所化。剪碎后炮焦，研细使用。它的味道微咸，具有开破的性质，疮疡即将破溃但未破溃时，外敷它可以促使迅速破溃。内服能促进胎盘排出，闻其气味能止住衄血，点眼能消除目翳（眼角膜云翳）。我自己配制有磨翳药水，对于目翳浓重的，可以加入指甲末与其他药物一起研磨后点眼治翳，多次使用都有效。
伤寒的治疗方法以六经分篇论述，然而手和足各有六经，实际上是十二经。手足既然有十二经，而《伤寒论》却只分为六经，这是为什么呢？按照《内经》对十二经的论述，凡是说某经而不明确说是手经、足经的，都是指足经；至于说手经，则必定明确说是手某经。大概是因为人的足经长、手经短，足经大、手经小，足经本来就可以统摄手经，只说足经而手经也常常包含在其中了。《伤寒论》以六经分篇，这是遵循《内经》的定例，将手经寓于足经之中。那些解释《伤寒论》的人，认为书中所述的六经都是足经，这还是没有明白张仲景撰写伤寒论的深意。
经，是气血流通的地方。人的脏腑与某经相通，就称为该经之府，其流通的气血原本由府发出，而外感邪气内侵，往往多以府为归宿。现在将手足十二经及手足十二经之府详细列在下面。
手足虽然有十二经，但名称则分为六经，因为手足经的名称原本相同。其经有阴有阳，阳经分为太阳、阳明、少阳，阴经分为太阴、少阴、厥阴。阴阳各经原本互相表里，太阳与少阴为表里，阳明与太阴为表里，少阳与厥阴为表里。凡互为表里的，是因为它们的阴阳经脉并行，阳行于表，阴行于里。至于经分别归属于府的情况，足太阳经之府在膀胱，足少阴经之府在肾，足阳明经之府在胃，足太阴经之府在脾，足少阳经之府在胆，足厥阴经之府在肝，这就是足的三阴、三阳经与府的关系。
手太阳经之府在小肠，手少阴经之府在心，手阳明经之府在大肠，手太阴经之府在肺，手少阳经之府在三焦，手厥阴经之府在心包，这就是手的三阴、三阳经与府的关系。
阳经是阴经之表，而太阳经又是表中之表。其经脉的大都会在背部，实际上则是周身的外廓，周身的营血卫气都依赖它护卫保合，且具有充分的热力，作为营卫抵御外感邪气内侵的屏障，所以《内经》称它为巨阳。推究其热力的来源，不外乎君火、相二火。君火生于心的血脉并与肺相循环，将散热于胸中的大气（一名宗气）以外通于营卫，这就像太阳高悬中天，阳光普照大地产生的热力一样，所以它的经名为太阳。相火生于肾中的命门，肾原属水，中藏相火，其水火蒸腾之气，通过膀胱连接三焦的脂膜透达于身体外表，这犹如地心水火之气（地中心有水火之气）顺应春令向上穿透地面产生热力一样，因为其热力发于水中，所以太阳经又名太阳寒水之经。由于太阳经的热力生于君、相二火，所以它的经不但以膀胱为府，也以胸中为府，看《伤寒论》中的陷胸诸汤、丸及泻心诸汤，都列在太阳篇中就可以知道了。
至于人患伤寒，其六经相传的次序，在《内经·素问·热论》篇中有详细说明，说：“人受寒邪侵袭就会得病发热，第一天巨阳经受邪，所以头项痛、腰脊强直；第二天阳明经受邪，阳明主肌肉，其脉夹鼻络于目，所以身热目疼，鼻干不得卧；第三天少阳经受邪，少阳主胆，其脉循胁络于耳，所以胸胁痛而耳聋；三阳经络都受了病，但尚未入脏，所以可以通过发汗治愈；第四天太阴经受邪，太阴脉布散于胃中络于咽喉，所以腹满而咽喉干燥；第五天少阴经受邪，少阴脉贯肾络于肺，系舌本，所以口燥舌干而渴；第六天厥阴经受邪，厥阴之脉循阴器络于肝，所以烦闷且囊缩。”经络受病传入府的，所以可以通过攻下治愈，这是《内经》论述六经相传的次序。至于《伤寒论》六经的次序，都以《内经》为法则，但没有明确说明每天传一经。至于我生平临证的实验，见到有伤寒到十天，病还在太阳之府的，至于传到其他经的日期，也没有一定之规，大概《内经》说的是常理，而病情的变化常常有超出常例之外的情况。至于传到哪一经，就出现哪一经的病状，这又不尽然，推究其原因，并结合我生平临证的实验，知道传到某经即现某经病状的，多是因为该经先前就有内伤。如果没有内伤，那么传到某经往往有不立即出现该经病状的时候，这需要临证者细心体察。
至于六经的命名，手足都一样，但有因手经发源的府而命名的，有因足经发源的府而命名的。如太阳经名为太阳寒水之经，这是因为足太阳之府命名的，而手太阳也叫太阳寒水之经，这是以足经连带其手经。其他如阳明经名为阳明燥金之经，这是因手阳明之府命名的（手阳明之府大肠属金，与其互为表里的肺也属金），而足阳明经也叫阳明燥金之经，这是以手经连带其足经。少阳经名为少阳相火之经，这是因足少阳之府命名的（胆中寄有相火），而手少阳经也叫少阳相火之经，这是以足经连带其手经。太阴经名为太阴湿土之经，这是因足太阴之府命名的（脾为湿土），而手太阴经也叫太阴湿土之经，这是以足经连带其手经。少阴经名为少阴君火之经，这是因手少阴之府命名的（心为君火），而足少阴经也叫少阴君火之经，这是以手经连带其足经。厥阴经名为厥阴风木之经，这是因足厥阴之府命名的（肝属木而主风），而手厥阴经也叫厥阴风木之经，这是以足经连带其手经。这就是手足十二经可合并为六经的道理。
Blood Residue Char (Xueyu Tan, charred human hair) is hair. If not processed, its texture cannot be transformed; therefore, it must be converted into charcoal before being used in medicine. Its properties can resolve blood stasis and generate new blood, resembling Sanqi (Notoginseng Radix). Thus, it is effective in treating hematemesis (vomiting blood) and epistaxis (nosebleed). Long-term consumption can also treat Laozhai (consumptive disease/tuberculosis), as patients with this condition inevitably have both blood deficiency and stasis; hence, the *Jingui Yaolue* refers to it as Xuebi Xu Lao (blood bi and deficiency exhaustion). Human hair originates from the heart's blood; consuming it allows for self-restoration through "using human to tonify human," a subtle妙 effect that prevents blood deficiency. Furthermore, its power to resolve stasis makes it excellent for treating Xuebi (blood obstruction); thus, long-term use naturally yields results. Its nature also promotes urination (the *Jingui Yaolue* contains formulas for promoting urination such as Gaofa Jian [Hair Paste Decoction]). Since half of human urine exudes from blood vessels, Blood Residue Char resolves stasis and generates new blood, facilitating vascular circulation, thereby producing this effect. Its ability to resolve stasis and generate new blood also effectively treats bloody stools with a foul odor, intestinal rot, and amenorrhea (closure of menstruation) in women where menses do not arrive on time.
Method for preparing Blood Residue Char: Take hair shaved from young adults, wash it clean with alkaline water, then rinse with clear water to remove the alkaline taste. Dry it, then stir-fry in an iron wok until the hair transforms completely into a paste-like state. Cool it, grind it finely, and sieve it. Any hair particles not fully transformed may be fried again.
Nail (Zhijia): Also known as Jintui, it is the surplus of tendons. Crush it, roast until scorched, and grind into powder for use. Its taste is slightly salty, possessing opening and breaking properties. Applied externally to sores and ulcers that are about to rupture but have not yet done so, it accelerates rupture. Internally, it induces labor and expels the placenta. Inhaling its scent stops nosebleeds, and applying it to the eyes eliminates eye nebulae (corneal opacities). I have independently prepared a Nebula-Grinding Eye Drop solution; for dense opacities, adding Nail Powder to other herbs and grinding them together for eye application has proven effective repeatedly.
The treatment of Shanghan (Cold Damage) is categorized by Six Channels chapters. However, there are six channels in the hands and six in the feet, totaling twelve channels. Why does the *Shanghan Lun* divide them into only six channels when there are twelve? According to the *Neijing*’s discussion on the twelve channels, whenever a channel is mentioned without specifying whether it is a hand or foot channel, it refers to the foot channel. When referring to hand channels, it explicitly states "Hand [Name] Channel." This is likely because foot channels are longer and larger than hand channels, which are shorter and smaller; thus, foot channels can encompass hand channels. Mentioning only the foot channel implicitly includes the hand channel. The *Shanghan Lun*’s division into six channels follows the *Neijing*’s convention, embedding hand channels within foot channels. Those who interpret the *Shanghan Lun* claiming that all six channels mentioned are solely foot channels fail to understand Zhang Zhongjing’s profound intent in writing the treatise.
A "Channel" (Jing) is where Qi and Blood flow. When a Zang-Fu organ connects with a specific channel, it becomes the "House" (Fu) of that channel. The flowing Qi and Blood originate from the House, and external pathogens invading internally often settle in the House. Below, the twelve hand and foot channels and their respective Houses are listed in detail.
Although there are twelve hand and foot channels, they are named according to six categories because the names for hand and foot channels are originally identical. The channels are Yin or Yang. Yang channels are divided into Taiyang, Yangming, and Shaoyang; Yin channels are divided into Taiyin, Shaoyin, and Jueyin. Yin and Yang channels are exterior-interior pairs: Taiyang and Shaoyin are paired, Yangming and Taiyin are paired, and Shaoyang and Jueyin are paired. Pairs exist because their Yin and Yang meridians run parallel, with Yang operating on the exterior and Yin on the interior. Regarding the association of channels with Houses: the House of the Foot Taiyang Channel is the Bladder; the House of the Foot Shaoyin Channel is the Kidney; the House of the Foot Yangming Channel is the Stomach; the House of the Foot Taiyin Channel is the Spleen; the House of the Foot Shaoyang Channel is the Gallbladder; and the House of the Foot Jueyin Channel is the Liver. These constitute the three Yin and three Yang channels of the feet and their Houses.
The House of the Hand Taiyang Channel is the Small Intestine; the House of the Hand Shaoyin Channel is the Heart; the House of the Hand Yangming Channel is the Large Intestine; the House of the Hand Taiyin Channel is the Lung; the House of the Hand Shaoyang Channel is the Sanjiao (Triple Burner); and the House of the Hand Jueyin Channel is the Pericardium. These constitute the three Yin and three Yang channels of the hands and their Houses.
Yang channels are the exterior of Yin channels, and the Taiyang Channel is the exterior of the exterior. Its main pathway is along the back, actually forming the outer boundary of the entire body. The Ying (Nutritive) Blood and Wei (Defensive) Qi of the body rely on it for protection and integration. It possesses sufficient thermal energy to defend Ying and Wei against internal invasion by external pathogens. Therefore, the *Neijing* calls it Ju Yang (Giant Yang). Tracing the source of this heat, it stems from the Ministerial Fire (Xiang Huo) and Sovereign Fire (Jun Huo). Sovereign Fire originates in the heart’s blood vessels and circulates with the lungs, dissipating heat into the Great Qi in the chest (also called Zong Qi), which extends outward to nourish Ying and Wei. This is like the sun high in the sky radiating heat downward; hence, its name is Taiyang. Ministerial Fire originates in the Mingmen (Gate of Life) within the kidneys. Although the kidney belongs to Water, it harbors Ministerial Fire. The steaming vapor of water and fire penetrates from the bladder through the fatty membranes connecting to the Sanjiao to reach the body's surface. This is akin to the earth’s core water-fire energy penetrating the ground in spring to generate heat. Since this heat arises from within water, the Taiyang Channel is also called the Taiyang Cold Water Channel. Because the heat of the Taiyang Channel derives from both Sovereign and Ministerial Fires, its House is not only the Bladder but also the Chest. This is evident from the fact that formulas such as Xianxiong Decoctions/Pills and Xiexin Decoctions in the *Shanghan Lun* are listed under the Taiyang chapter.
Regarding the sequence of transmission among the six channels in Shanghan disease, the *Suwen* chapter of the *Neijing* details it: "When humans are injured by cold, they develop fever. On the first day, Ju Yang receives it, causing headache, neck stiffness, and back rigidity. On the second day, Yangming receives it; Yangming governs muscles, and its vessels clamp the nose and connect to the eyes, causing body heat, eye pain, dry nose, and inability to lie down. On the third day, Shaoyang receives it; Shaoyang governs the gallbladder, and its vessels follow the flanks and connect to the ears, causing hypochondriac pain and deafness. When the meridians of the three Yang channels are affected but the pathogen has not entered the Zang organs, sweating can cure it. On the fourth day, Taiyin receives it; Taiyin vessels distribute in the stomach and connect to the throat, causing abdominal fullness and dry throat. On the fifth day, Shaoyin receives it; Shaoyin vessels pass through the kidneys, connect to the lungs, and tie to the root of the tongue, causing dry mouth, dry tongue, and thirst. On the sixth day, Jueyin receives it; Jueyin vessels follow the genitalia and connect to the liver, causing irritability, fullness, and retraction of the scrotum." When pathogens enter the Fu organs via the meridians, purgation can cure them. This is the *Neijing*’s account of the six-channel transmission sequence. The *Shanghan Lun* follows the *Neijing*’s order for the six channels but does not explicitly state that transmission occurs one channel per day. In my clinical experience, I have seen cases where Shanghan persisted in the Taiyang House for ten days. The timing of transmission to other channels is not fixed. The *Neijing* describes the norm, but pathological changes often exceed standard examples. Transmission to a specific channel presenting corresponding symptoms is not absolute. Investigating the causes and combining them with my clinical experiments, I know that presenting symptoms of a specific channel upon transmission often indicates prior internal injury in that channel. Without internal injury, transmission to a channel may not immediately present its characteristic symptoms. This requires careful observation by the clinician.
As for the naming of the six channels, hand and foot names are identical, but some are named after the originating House of the hand channel, while others are named after the originating House of the foot channel. For example, the Taiyang Channel is named the Taiyang Cold Water Channel, derived from the Foot Taiyang House, and the Hand Taiyang is also named Taiyang Cold Water Channel, linking the hand channel to the foot channel. Similarly, the Yangming Channel is named the Yangming Dry Metal Channel, derived from the Hand Yangming House (Large Intestine belongs to Metal, and its paired Lung also belongs to Metal); the Foot Yangming is also named Yangming Dry Metal Channel, linking the foot channel to the hand channel. The Shaoyang Channel is named the Shaoyang Ministerial Fire Channel, derived from the Foot Shaoyang House (Gallbladder houses Ministerial Fire); the Hand Shaoyang is also named Shaoyang Ministerial Fire Channel, linking the hand channel to the foot channel. The Taiyin Channel is named the Taiyin Damp Earth Channel, derived from the Foot Taiyin House (Spleen is Damp Earth); the Hand Taiyin is also named Taiyin Damp Earth Channel, linking the hand channel to the foot channel. The Shaoyin Channel is named the Shaoyin Sovereign Fire Channel, derived from the Hand Shaoyin House (Heart is Sovereign Fire); the Foot Shaoyin is also named Shaoyin Sovereign Fire Channel, linking the foot channel to the hand channel. The Jueyin Channel is named the Jueyin Wind Wood Channel, derived from the Foot Jueyin House (Liver belongs to Wood and governs Wind); the Hand Jueyin is also named Jueyin Wind Wood Channel, linking the hand channel to the foot channel. This explains the rationale for merging the twelve hand and foot channels into six.