浓朴（姜汤炒） 大黄（酒浸） 枳实（麸炒） 羌活（等分）
中风，二便数日不利，邪气内实者，以此方微利之。
大黄、浓朴、枳实，小承气汤也。上焦满，治以浓朴；中焦满，破以枳实；下焦实，夺
以大黄；用羌活者，不忘乎风也。服后二便微利，则三焦之气无所阻塞，而复其传化之职矣，
故曰三化。此方惟实者可用，虚者勿妄与之；若实者不用，则又失乎通达之权，是当大寇而
亡九伐之法矣，非安内之道也。
龙胆草 川芎 栀子（炒黑） 当归（酒洗） 大黄（酒蒸） 羌活 防风等分
中风，发热，不能安卧者，此方主之。
肝主风，少阳胆则其腑也。少阳之经行乎两胁，风热相干，故不能安卧；此方名曰泻青
，泻肝胆也。龙胆草味苦而浓，故入厥阴而泻肝；少阳火实者，头角必痛，故佐以川芎；少
阳火郁者，必生烦躁，故佐以栀子；肝者将军之官，风淫火炽，势不容易以治，故又夺以大
黄。用当归者，培养乎血，而不使其为风热所燥也。复用乎羌活、防风者，二物皆升散之品，
此
胆南星 川乌（炮，去皮脐） 草乌（炮，去皮，各六两） 地龙（去土，火干） 乳
香（去
中风，手足不用，日久不愈者，经络中有湿痰死血，此方主之。
南星之辛烈，所以燥湿痰；二乌之辛热，所以散寒湿。地龙，即蚯蚓也，湿土所生，用
之者何？《易》曰∶方以类聚。欲其引星、乌直达湿痰所聚之处，所谓同气相求也。亦《内
经》佐以所利，和以所宜之意。风邪注于肢节，久久则血脉凝聚不行，故用乳香、没药以消
瘀血。
厚朴（用姜汁炒制） 大黄（用酒浸泡） 枳实（用麦麸炒制） 羌活（以上药材等量）
中风病，大小便数日不通畅，邪气在体内壅实的患者，用此方轻微通下。
大黄、厚朴、枳实，是小承气汤的组成。上焦胀满，用厚朴来治疗；中焦胀满，用枳实来破气消积；下焦实结，用大黄来攻下夺实；加入羌活的原因，是不忘记风邪这一病因。服药后大小便轻微通畅，那么三焦的气机就没有阻塞，恢复其传化排泄的功能了，所以叫“三化”。这个方子只有实证患者可以使用，虚证患者不要随意给予；如果实证患者不使用此方，就失去了通达权变的方法，这就像面对大敌却丢失了九伐（古代军事战术）的策略一样，不是安定内里的正道。
龙胆草 川芎 栀子（炒至黑色） 当归（用酒清洗） 大黄（用酒蒸制） 羌活 防风（以上药材等量）
中风病，伴有发热，不能安稳躺卧的患者，以此方为主治。
肝主风，少阳胆是肝的腑。少阳经循行于两胁部，风热相互干扰，所以不能安稳躺卧；此方名为“泻青”，意为清泻肝胆之火。龙胆草味道苦而浓厚，所以进入厥阴肝经以清泻肝火；少阳火盛的患者，头角部位必定疼痛，所以辅助使用川芎；少阳火郁结的患者，必定产生烦躁情绪，所以辅助使用栀子；肝被称为将军之官，风邪淫溢火势炽盛，形势不容易轻易治愈，所以又用大黄来攻夺实邪。使用当归的原因，是为了滋养血液，不让它被风热所燥伤。再次使用羌活、防风的原因，是因为这两味药都是升散性质的药物，此……
胆南星 川乌（炮制，去皮和脐） 草乌（炮制，去皮，各六两） 地龙（去除泥土，火烤干燥） 乳香（去除……
中风病，手足不能活动，日久不愈的患者，经络中有湿痰和死血瘀滞，以此方为主治。
南星的辛烈之性，用来燥化湿痰；川乌和草乌的辛热之性，用来散除寒湿。地龙，就是蚯蚓，生于湿土之中，为什么要用它呢？《易经》说：事物按类别聚集。希望它能引导南星、乌头直达湿痰聚集的地方，这就是所谓的“同气相求”。也符合《内经》中“佐以所利，和以所宜”的意思。风邪侵袭肢节，时间久了则血脉凝聚运行不畅，所以使用乳香、没药来消除瘀血。
Houpo (Cortex Magnoliae Officinalis, stir-fried with ginger juice) Dahuang (Radix et Rhizoma Rhei, soaked in wine) Zhishi (Fructus Aurantii Immaturus, stir-fried with bran) Qianghuo (Rhizoma et Radix Notopterygii, equal parts)
For apoplexy where bowel and bladder movements are obstructed for several days, indicating internal excess of pathogenic factors, this formula is used to induce mild purgation.
Dahuang, Houpo, and Zhishi constitute Xiao Chengqi Tang (Minor Order the Qi Decoction). For fullness in the Upper Jiao (Upper Burner), treat with Houpo; for fullness in the Middle Jiao (Middle Burner), break stagnation with Zhishi; for solidity in the Lower Jiao (Lower Burner), purge with Dahuang. Qianghuo is added to address the wind pathogen. After administration, if bowel and bladder movements become mildly unobstructed, the Qi mechanism of the Three Jiao (Three Burners) will be free from blockage, restoring its function of transmission and transformation; hence it is called "Sanhua" (Three Transformations). This formula is suitable only for Excess patterns; do not administer it recklessly to Deficiency patterns. If an Excess pattern is not treated with this formula, one loses the strategic advantage of unblocking and adapting, akin to facing a major enemy while abandoning military tactics, which is not the way to secure the interior.
Longdancao (Radix Gentianae) Chuanxiong (Rhizoma Chuanxiong) Zhizi (Fructus Gardeniae, stir-fried until black) Danggui (Radix Angelicae Sinensis, washed with wine) Dahuang (Radix et Rhizoma Rhei, steamed with wine) Qianghuo (Rhizoma et Radix Notopterygii) Fangfeng (Radix Saposhnikoviae, equal parts)
For apoplexy accompanied by fever and inability to lie down comfortably, this formula is indicated.
The Liver governs Wind, and the Shaoyang Gallbladder is its paired Fu organ. The Shaoyall channel traverses the hypochondrium; when wind and heat interfere with each other, comfort cannot be maintained. This formula is named "Xieqing Wan" (Drain Green Pill), meaning to drain the Liver and Gallbladder. Longdancao has a bitter and strong taste, entering the Jueyin Liver meridian to clear Liver fire. In cases of Shaoyang Fire Excess, pain at the temples is inevitable, so Chuanxiong is added as an assistant. In cases of Shaoyang Fire Stagnation, irritability arises, so Zhizi is added as an assistant. The Liver is regarded as the General; when wind dominates and fire blazes, the condition is difficult to treat easily, so Dahuang is used to purge the excess. Danggui is used to nourish Blood, preventing it from being dried by wind and heat. Qianghuo and Fangfeng are used again because both are ascending and dispersing herbs; these...
Dan Nanxing (Bile-aristolized Arisaematis Rhizoma) Chuanwu (Radix Aconiti Carmerichaelii, processed, skin and navel removed) Caowu (Radix Aconiti Kusnezoffii, processed, skin removed, six liang each) Dilong (Pheretima, earth removed, fire-dried) Ruxiang (Resina Frankincense, remove...
For apoplexy where limbs are immobile and the condition persists for a long time without healing, indicating damp-phlegm and dead blood stasis in the meridians, this formula is indicated.
The pungent and acrid nature of Nanxing dries damp-phlegm; the pungent and hot nature of the two Wus (Chuanwu and Caowu) dispels cold-damp. Dilong is the earthworm, born in damp earth. Why use it? The *I Ching* states: things gather according to their kind. It is intended to guide Nanxing and the Wus directly to the site where damp-phlegm accumulates, known as "seeking resonance with similar energies." This also aligns with the principle in the *Neijing*: "assist with what is beneficial, harmonize with what is appropriate." When wind pathogens lodge in the joints and limbs, over time blood vessels coagulate and circulation stops; thus, Ruxiang and Moyao (Resina Myrrhae) are used to resolve blood stasis.