人参 黄 桂枝 甘草 附子（炮） 细辛 羌活 防风 川芎 煨姜 枣
此方但可施于常时之不能作汗者。若在冬月，而脉见浮紧，便是太阳之寒伤营，此方断
不可用。注中又引东垣、丹溪治虚人感冒，多用补中益气加表药，予不以为然。盖亲见喜用
升柴者杀人无数，故不得不加意慎重。非偏执己见，不喜升柴，实不敢泥纸上之成方，误目
前之人命也。
羌活 独活 防风 细辛 防己 黄芩 黄连 苍术 白术 甘草（炙）三钱 生地黄
知母 川芎一两
每服五钱，热饮。
两感伤寒，一日太阳、少阴，二日阳明、太阴，三日少阳、厥阴，古方俱有加减治法，
但予意更有进者。若至二日，而前症未解，则是四经合病；三日而前症未解，则是六经俱病
矣。四经合病者，既未有成方；而六经俱病者，更难于措手。仲景以后，岂复有补天浴日手
段？大羌活汤，漫无分别，亦不过尽人事而已！
桂枝 羌活 防风 甘草等分 每服五钱
疟发在处暑前，宜从时疟治。且《内经》只分邪在肌表，在卫、在营，初无六经之说，
更不
甜瓜蒂（炒黄） 赤小豆
共为末，热水或酸齑水调下。
“高者因而越之”，经有明训，即吐法也。后人视为畏途，久置不讲，殊不知痰涎在胸
膈之间，消之匪易，因其火气上冲之势，加以吐法，使倾筐倒箧而出之，则用力少而成功多，
瓜蒂散之类是也。且吐必有汗，故并可治风治黄。惟注中“食填太阴，欲吐不出”二语，须
与申明∶盖饮食必先入胃，食填太阴者，非既出胃而入脾也，乃胃气窒塞，使脾气不通耳。
又必新入之食，尚为完谷，故可用吐，若经宿之后，将为燥粪滞于胃中，便宜攻下，岂可尚
用吐法乎！
人参、黄芪、桂枝、甘草、附子（炮制）、细辛、羌活、防风、川芎、煨姜、大枣。
此方仅适用于平时无法正常出汗的患者。如果在冬季，脉象呈现浮紧，这属于太阳经受寒邪损伤营阴的证候，此方绝对不可使用。注释中又引用李东垣、朱丹溪治疗体虚之人患感冒时，多采用补中益气汤加解表药的方法，我对此并不认同。因为我亲眼见到那些喜欢使用升麻、柴胡的人导致无数人死亡，所以不得不格外慎重。这并不是我固执己见，不喜欢升麻和柴胡，而是不敢拘泥于书本上的成方，以免误了眼前病人的性命。
羌活、独活、防风、细辛、防己、黄芩、黄连、苍术、白术、炙甘草三钱、生地黄、知母、川芎一两。
每次服用五钱，热服。
两感伤寒（同时感受表里两经之邪），第一天是太阳经和少阴经，第二天是阳明经和太阴经，第三天是少阳经和厥阴经，古代方书中都有加减治法，但我认为还有更进一步的认识。如果到了第二天，前面的症状没有解除，这就是四经合病；到了第三天，前面的症状仍未解除，这就是六经俱病了。对于四经合病，既然没有现成的方剂；而对于六经俱病的情况，更是难以着手治疗。自张仲景之后，难道还有起死回生的手段吗？大羌活汤，缺乏细致的区分，也不过是尽力而为罢了！
桂枝、羌活、防风、甘草等分。
每次服用五钱。
疟疾发作在处暑节气之前，应当从时行疟疾的角度治疗。而且《内经》只区分邪气在肌表，是在卫分还是在营分，起初并没有六经的说法，更不……
甜瓜蒂（炒至黄色）、赤小豆。
共同研为粉末，用热水或酸醋水调服。
“病位高的，就顺着向上的趋势使其涌吐”，经典中有明确的教导，这就是吐法。后人将其视为畏途，长久搁置不再研究，殊不知痰涎停留在胸膈之间，很难消除，利用其火气上冲的趋势，加上吐法，使痰涎像倾倒满筐满箧一样排出，这样用力少而成功多，瓜蒂散之类的方剂就是如此。而且呕吐必然伴随出汗，所以还可以用于治疗风病和黄病。只有注释中“饮食填塞太阴脾经，想吐却吐不出来”这两句话，需要加以阐明：因为饮食必定先入胃，所谓食填太阴，并不是食物已经出胃进入脾脏，而是胃气窒塞，导致脾气不通畅。又必须是新吃进去的食物，还是完整的谷粒形态，所以才可以用吐法；如果是经过一夜之后，将要变成燥屎滞留在胃中，那就应该用攻下法，哪里还能再用吐法呢！
Ren Shen (Ginseng Radix), Huang Qi (Astragali Radix), Gui Zhi (Cinnamomi Ramulus), Gan Cao (Glycyrrhizae Radix et Rhizoma), Fu Zi (Aconiti Lateralis Radix Praeparata, processed), Xi Xin (Asari Radix et Rhizoma), Qiang Huo (Notopterygii Rhizoma et Radix), Fang Feng (Saposhnikoviae Radix), Chuan Xiong (Ligustici Chuanxiong Rhizoma), Wei Jiang (Zingiberis Rhizoma Praeparatum, roasted ginger), Da Zao (Jujubae Fructus).
This formula is applicable only to patients who are unable to sweat normally under usual circumstances. If in winter, the pulse presents as floating and tight, it indicates Cold damaging the Ying (Nutritive) level of the Taiyang (Greater Yang) channel; this formula must absolutely not be used. The annotation further cites Li Dongyuan and Zhu Danxi, who often treated deficient individuals with common colds by using Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction) combined with exterior-releasing herbs. I do not agree with this approach. Having personally witnessed countless deaths caused by those who overuse Sheng Ma (Cimicifugae Rhizoma) and Chai Hu (Bupleuri Radix), I must exercise extreme caution. This is not due to my stubborn adherence to personal views or dislike for Sheng Ma and Chai Hu, but rather because I dare not rigidly adhere to established formulas on paper, which would endanger the lives of patients before my eyes.
Qiang Huo (Notopterygii Rhizoma et Radix), Du Huo (Angelicae Pubescentis Radix), Fang Feng (Saposhnikoviae Radix), Xi Xin (Asari Radix et Rhizoma), Fang Ji (Stephaniae Tetrandrae Radix), Huang Qin (Scutellariae Radix), Huang Lian (Coptidis Rhizoma), Cang Zhu (Atractylodis Rhizoma), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Zhi Gan Cao (Glycyrrhizae Radix et Rhizoma Praeparata cum Melle, honey-fried) 3 qian, Sheng Di Huang (Rehmanniae Radix), Zhi Mu (Anemarrhenae Rhizoma), Chuan Xiong (Ligustici Chuanxiong Rhizoma) 1 liang.
Take 5 qian per dose, drink hot.
In Liang Gan Shang Han (Two-Channel Cold Damage), where exterior and interior channels are simultaneously affected: Day 1 involves Taiyang (Greater Yang) and Shaoyin (Lesser Yin); Day 2 involves Yangming (Yang Brightness) and Taiyin (Greater Yin); Day 3 involves Shaoyang (Lesser Yang) and Jueyin (Terminal Yin). Ancient formulas provide methods for modification and treatment, but I believe there is room for further advancement. If by the second day, previous symptoms remain unresolved, it constitutes He Bing (Combined Disease) of four channels; if by the third day, previous symptoms are still unresolved, it implies that all six channels are diseased. For He Bing of four channels, since no established formula exists; and for disease involving all six channels, it is even more difficult to manage. Since Zhang Zhongjing, have there truly been any methods capable of restoring life from death? Da Qiang Huo Tang (Great Notopterygium Decoction) lacks precise differentiation and merely represents doing one's utmost!
Gui Zhi (Cinnamoli Ramulus), Qiang Huo (Notopterygii Rhizoma et Radix), Fang Feng (Saposhnikoviae Radix), Gan Cao (Glycyrrhizae Radix et Rhizoma) in equal parts.
Take 5 qian per dose.
When malaria occurs before the Chu Shu (End of Heat) solar term, it should be treated according to Shi Nue (Seasonal Malaria). Furthermore, the *Nei Jing* (Inner Canon) only distinguishes whether pathogenic factors are in the muscle and surface, specifically in the Wei (Defensive) or Ying (Nutritive) levels; initially, there was no concept of Six Channels, nor...
Tian Gua Di (Momordicae Semen), Chi Xiao Dou (Vigna umbellata Seed).
Grind together into powder, take mixed with hot water or sour pickle brine.
"Where the pathogen is high, follow its upward tendency to induce vomiting," as clearly stated in the classics, this is the Vomiting Method (Tu Fa). Later generations regarded it as a fearful path and long neglected it, unaware that phlegm-fluid retention in the chest and diaphragm is difficult to resolve. By leveraging the upward rushing trend of Fire Qi and applying the vomiting method, causing the phlegm to pour out like an overturned basket, less effort yields greater success. Formulas such as Gua Di San (Melon Seed Powder) exemplify this. Moreover, vomiting inevitably induces sweating, thus it can also treat Wind diseases and Jaundice. However, the two phrases in the annotation, "Food filling the Taiyin Spleen, desiring to vomit but unable to," require clarification: Food must first enter the Stomach. "Food filling the Taiyin" does not mean food has exited the Stomach and entered the Spleen, but rather that Stomach Qi is obstructed, preventing Spleen Qi from flowing freely. Furthermore, only newly ingested food, which remains as whole grains, is suitable for vomiting. If food has remained overnight and is turning into dry feces stagnating in the Stomach, purgative methods should be used instead; how could vomiting still be appropriate?