按少阳一经，以火为本（少阳之上，相火主之，故也），厥阴为中气（肝与胆为表里），少阳为标（主外，是本经之标、本、中三气也）。有经症，有腑症，有半表半里症，不可不知也。（以下承接阳明经）如阳明之邪未罢，势必传于少阳，则治少阳，必兼治阳明；如全不见阳明之经症、腑症，而独见少阳之经、腑症者，则专治少阳，方为合法。经症者何？头痛在侧，耳聋喜呕，不欲食，胸胁满，往来寒热是也。夫寒邪之客气，每至阳明燥地而化为燥邪，燥邪之客气未尽，遂传入少阳（客寒至阳明，从燥而化为燥邪，燥邪入少阳，为病机主脑）。盖少阳主枢，有枢转阴阳之道，今因燥邪之客气干之，阻其少阳条达之气机，正邪相击，故两侧头痛作矣（耳前后两侧，俱属少阳），胆脉入耳，燥邪干之，清窍闭塞，耳遂骤聋；木原喜乎条达，呕则气动，木气稍泄，病故喜呕；木气不舒，上克脾土，土畏木克，故不欲食；胸胁者，肝胆所主之界限也，肝胆不舒，胀满并作（即此便可悟客气之过也。客气详附解）。少阳与太阴接壤，系阴阳交界之区，故曰半表半里。邪附于胆，出与阳争则热，入与阴争则寒（阳指阳明，阴指太阴），故有寒热往来也。主以柴胡汤，专舒木气，木气得舒，枢机复运，邪自从枢转而出，此本经浅一层立法也。用药未当，邪不即出，则必入腑，即现口苦、咽干、目眩（六字乃本经腑症提纲），此际燥邪入腑，合本经标阳，燥与热合成一家，热甚则胆液泄，故口苦、咽干；肝开窍于目，与胆为表里，表病及里，里热太甚，必伤肝中所藏之血液，故目眩。主以黄芩汤，清其里热，里热一解，邪自灭亡，此本经深一层法也。所谓半表半里症者何？即其所处之界，分而言之也。邪在三阳，俱以表称；邪在三阴，俱以里论。半表者从阳分（少阳与阳明太阳为一家也），半里者从阴分（少阳与太阴接壤，太阴与少阴厥阴为一家也），故诸书言疟病不离少阳，因其寒热之往来而决之于少阳也（表邪之为病，寒热无定候；疟邪之为病，寒热有定候。以此别之）。邪在少阳，不能从枢转而出，直趋阳明地界。阳明主燥，故病者发热（即热疟也）；邪苟不趋阳明，而专趋太阴。太阴主寒，故病者发寒（即寒疟也）。学者能于寒热二字，探其轻重，则治疟不难也。
须知伤寒有传经不传腑，传腑即不传经的，更有直中太阴、少阴、厥阴，切切不可拘于一日太阳，二日阳明上搜寻，总在这六经提纲病情上体会，即误治变逆，亦可知也。即本经自受之风，自受之寒，自受之热，皆可以辨也。伤寒一书，通体就在这邪正二字。正气乃六经之本气也，寒为太阳之本气，燥为阳明之本气，火为少阳之本气，湿为太阴之本气，热为少阴之本气，风为厥阴之本气。六经之本气，乃一定不易之气也。六经只受得先天之真气，受不得外来之邪气，邪气即客气也。客气者何？风、寒、暑、湿、燥、火是也。此六客者，天地常有之客也，正气旺者，客气不得而干之，正气弱者，客气即得而入之。六客皆能损人之气血，戕人之性命，故仲景首以寒客立论，先提出六经本气，后指出寒邪之客气，或在三阳、或在三阴，或病于经、或病于腑，或病于卫、或病于营，或随燥化、或随热化、或随湿化、或从火化、或从风化。或邪在表，误下而入内；或邪在里，误汗而变逆。出入变化、往来盛衰，皆客气流行自然之道，实因人身五脏六腑之偏盛致之也。学者务要识得六经本气、病情、提纲，即能明客气之所在，而用药有据，则不惑也。仲景虽未将六客，逐位立论，举伤寒一端，而六客俱在也。即外之尸气、瘴气、疫气、四时一切不正之气，亦皆可仿此而推也。
太阴经证解
按太阴一经，以湿为本（太阴之上，湿气主之，故也），阳明为中气（胃与脾为表里），太阴为标（主外，是本经之标、本、中三气也）。有经症，有五饮症，有着痹、行痹症，有阳黄、阴黄症（本经恒有之病），不可不知也。（以下承接少阳经）如少阳之邪未罢，势必传入太阴，则治太阴，必兼治少阳。若全不见少阳之经腑证，则专治太阴，方为合法。经症者何？腹满而吐，食不下，时腹自痛，自利益甚，手足自温是也。夫太阴主湿而恶湿（太阴为阴经，与阳经有别。寒邪由太阳、阳明、少阳，此际寒邪全化为热，并无寒邪之形，即有寒者，皆由太阳误下，而寒陷于内者有之。务要知得少阳火邪，传至太阴，即从太阴湿而化为湿邪，为传经病机主脑），少阳之热邪入而附之，即从湿化，湿气太甚，阻滞中脘。邪乘于上，则腹满而吐；邪乘于下，则腹痛自利。四肢察气于胃，邪犯脾未犯胃，故虽有吐利，而手足尚温也。主以理中汤，直守其中，上下自定，乃握要之道也。若桂枝倍芍药汤，是太阳经症误下，而寒邪陷入太阴之内也（三阴症，原不在发汗之例，不应用桂枝。若此方而用桂枝者，仍是复还太阳之表也，须知）。至于五饮症者何？夫饮者，水之别名也，即以一水字括之，不必另分名目。名目愈多，旨归即晦，学者更无从下手，故仲景列于太阴。太阴主湿，湿即水也（本经是水，复得外来之客水），水盛则土衰，土衰即不能制水，以致寒水泛溢，或流于左，或流于右，或犯心下，或直下趋，或化为痰，种种不一，故有五饮之说焉。经云："脾无湿不生痰。"即此一语，便得治五饮之提纲也。治法总不外健脾、温中、除湿、行水、燥脾为主，因其势，随其机而导之利之，即得步步立法之道也。所谓着痹行痹者何？夫痹者，不通之谓也。经云："风寒湿三气，合而为痹。"风胜为行痹，寒胜为着痹（行痹流走作痛，着痹痛在一处），风为阳而主动，风行而寒湿随之，故流走作痛；寒为阴而主静，寒停不行，风湿附之，故痛处有定。风寒湿三气，闭寒经络，往往从本经中气化为热邪，热盛则阴亏而火旺，湿热薰蒸，结于经隧，往往赤热肿痛，手不可近，法宜清热润燥。若忽突起，不赤不痛，则为溢饮所致，又当温中除湿，不可不知也。所谓阳黄阴黄者何？夫黄者，土之色也，今为湿热蒸动，土象外呈，故周身皮肤尽黄。阳者，邪从中化（中者，胃也。少阳之热，不从太阴之湿化，而从中化，胃火与湿合，薰蒸而色黄）；阴者，邪从湿化。阳主有余，阴主不足，阳者主以茵陈五苓散，阴者主以附子理中汤加茵陈。立法总在湿热、阴阳二字分途，外验看病人之有神无神、脉之有力无力、声之微厉，则二症之盛衰立决矣。
附解：夫人身立命，全赖这一团真气流行于六步耳（真气乃人立命之根，先天种子也，如天日之流行，起于子宫。子为一，乃数之首也。六步即三阳经、三阴经也）。以六步合而观之，即乾坤两卦也（三阳即乾卦，三阴即坤卦）。真气初生，行于太阳经，五日而一阳气足（五日为一候，又为一元），真气行于阳明经，又五日而二阳气足（此际真气渐甚），真气行于少阳经，又五日而三阳气足（合之三五得十五日，阳气盈，月亦圆满。月本无光，借日之光以为光，三阳气足，故月亦圆也），此际真气旺极，极则生一阴，真气行于太阴经，五日而真气衰一分，阴气便旺一分也。真气行于少阴经，又五日而真气衰二分，阴气便旺二分也。真气行于厥阴经，又五日而真气衰极，阴气旺极也（三阳十五日，三阴十五日，合之共三十日，为一月。一月为一小周天，一岁为一大周天。一日为一小候。古人积日成月，积月成岁，乃不易之至理。一岁之中，上半岁属三阳，下半岁属三阴；一月之内，上半月属三阳，下半月属三阴；一日之内，上半日属三阳，下半日属三阴。一年之气机，即在一月尽之；一月之气机，又可以一日括之。三五而盈，三五而缩，盛衰循环不已，人身气机亦然）。阴极复生一阳，真气由盛而衰，由衰而复盛，乃人身一付全龙也（人活一口气，即此真气也）。须知天地以日月往来为功用，人身以气血往来为功用（气即火也、日也，血即水也、月也）。
人活天地之气，天道有恒，故不朽；人心无恒，损伤真气，故病故死。
惟仲景一人，明得阴阳这点真机，指出三阴三阳界限，提纲挈领，开创渡世法门，为群生司命之主。后代注家，专在病形上论三阴三阳固是，究未领悟气机，指出所以然之故，以致后学无从下手，虽记得三阳三阴，而终莫明其妙也。余故不惮烦，特为指出。
少阴经证解
按少阴一经，以热为本（少阴之上，君火主之，故也），太阳为中气（小肠与心为表里），少阴为标（主外，是本经之标、本、中三气也）。有经症，有协火症，有协水症，不可不知也（本经上火下水：上火，即手少阴心；下水，即足少阴肾。以下承接太阴经）。太阴之客邪未罢，势必传于少阴，则治少阴必兼治太阴；若全不见太阴症，而专见少阴症，则专治少阴，方为合法。
经症者何？脉微细，但欲寐是也。夫细微欲寐，少阴之病情悉具，元阳之虚，不交于阴，阴气之弱，不交于阳可知也。主以麻黄附子细辛汤，令阴阳交而水火合，非发汗之义也（世多不识）。服此方而病可立解，立法之奇，无过于此。至于协火而动者何？病人真阳素旺，客邪入而附之，即从阳化而为热。热甚则血液必亏，故病见心烦不眠，肌肤燥熯，小便短而咽中干，法宜养阴以配阳，主以黄连阿胶汤，分解其热，润泽其枯。若协水而动者何？病人真阳素弱（阳弱阴必盛），客邪入于其中，即从阴化。阴气太盛，阳光欲绝，故病见目瞑倦卧，声低息短，少气懒言，身重恶寒，四肢逆冷，法宜回阳，阳旺阴自消，病庶几可愈矣。
附解：凡三阴症，以温补为要。是阴盛阳必衰，故救阳为急。三阳症，以解散清凉为主，是阳盛阴必亏，故救阴为先。然阳中有阴症，阴中有阳症，彼此互和，令人每多不解处，由其未将三阳三阴各有配偶认清，遂把病机辨察不确，六经不啻尘封也。
厥阴经证解
按厥阴一经，以风为本（厥阴之上，风气主之，故也），少阳为中气（胆与肝为表里），厥阴为标（主外，是本经之标、本、中三气也）。有经症，有纯阳症，有纯阴症，有寒热错杂症，不可不知也。（以下承接少阴经）少阴之客邪未罢，势必传于厥阴，则治厥阴，必兼治少阴；若全不见少阴经症，而独见厥阴，则专治厥阴，方为合法。经症者何？消渴，气上撞心，心中疼热，饥而不欲食，食则吐蛔，下之利不止是也。夫厥阴之木气，从下起而上合于手厥阴包络，包络主火，风火相合为病。风火相煽，故能消；火盛津枯故见渴，包络为心之外垣，心包火动，故热气撞心而疼；木气太盛，上凌脾土，土畏木克，故饥而不欲食；蛔虫禀厥阴风木所化，故吐蛔；木既克土，土气大虚，若更下之，故利不止（是促其生化之机也）。主以当归四逆汤、乌梅丸两方（当归〔四逆汤〕是经症之主方，乌梅丸是厥阴之总方）。方中寒热并行，重在下降，立法大费苦心（细玩长沙歌括方解，便易明白）。至于纯阳一症，乃客邪从本经之中气所化也（少阳主君火，客邪从火化）。故见热深厥深，上攻而为喉痹，下攻而便脓血（外现张目不眠，口臭气粗之火象，有似阳明腑症形），在上则以黄连二冬阿胶鸡子清，在下则以黄连二冬阿胶鸡子黄治之，此润燥救阴之意也。
若纯阴症者何？原由客邪入厥阴，不从中化而从标化，标为至阴，客邪亦阴，故病见纯阴（外现必目瞑倦卧，身重懒言，四肢逆冷，爪甲青黑，腹痛拘急等形，是也）。法宜回阳，阳回则阴消，而病可瘳矣。至若错杂者何？标阴与中同病也（外现腹中急痛，吐利厥逆，心中烦热，频索冷饮，饮而即吐者，是也），法宜大剂回阳，少加黄连汁同服，寒热互用，是因其错杂，而用药亦错杂也。
附解：六经各有标、本、中三气为主，客邪入于其中，便有从中化为病，有不从中化而从标化为病，有本气为病。故入一经，初见在标、转瞬在中。学者不能细心研究，便不知邪之出入也。余于六经定法，作为贯解，加以附解，不过明其大致。而细蕴处，犹未推明，得此一线之路，便解得三百九十七法之旨也。请细玩陈修园先生《伤寒浅注》，乃可造其精微也。
医理真传卷二
按少阳一经，以火为本（少阳之上，相火主之，故也），厥阴为中气（肝与胆为表里），少阳为标（主外，是本经之标、本、中三气也）。有经症，有腑症，有半表半里症，不可不知也。（以下承接阳明经）如阳明之邪未罢，势必传于少阳，则治少阳，必兼治阳明；如全不见阳明之经症、腑症，而独见少阳之经、腑症者，则专治少阳，方为合法。经症者何？头痛在侧，耳聋喜呕，不欲食，胸胁满，往来寒热是也。夫寒邪之客气，每至阳明燥地而化为燥邪，燥邪之客气未尽，遂传入少阳（客寒至阳明，从燥而化为燥邪，燥邪入少阳，为病机主脑）。盖少阳主枢，有枢转阴阳之道，今因燥邪之客气干之，阻其少阳条达之气机，正邪相击，故两侧头痛作矣（耳前后两侧，俱属少阳），胆脉入耳，燥邪干之，清窍闭塞，耳遂骤聋；木原喜乎条达，呕则气动，木气稍泄，病故喜呕；木气不舒，上克脾土，土畏木克，故不欲食；胸胁者，肝胆所主之界限也，肝胆不舒，胀满并作（即此便可悟客气之过也。客气详附解）。少阳与太阴接壤，系阴阳交界之区，故曰半表半里。邪附于胆，出与阳争则热，入与阴争则寒（阳指阳明，阴指太阴），故有寒热往来也。主以柴胡汤，专舒木气，木气得舒，枢机复运，邪自从枢转而出，此本经浅一层立法也。用药未当，邪不即出，则必入腑，即现口苦、咽干、目眩（六字乃本经腑症提纲），此际燥邪入腑，合本经标阳，燥与热合成一家，热甚则胆液泄，故口苦、咽干；肝开窍于目，与胆为表里，表病及里，里热太甚，必伤肝中所藏之血液，故目眩。主以黄芩汤，清其里热，里热一解，邪自灭亡，此本经深一层法也。所谓半表半里症者何？即其所处之界，分而言之也。邪在三阳，俱以表称；邪在三阴，俱以里论。半表者从阳分（少阳与阳明太阳为一家也），半里者从阴分（少阳与太阴接壤，太阴与少阴厥阴为一家也），故诸书言疟病不离少阳，因其寒热之往来而决之于少阳也（表邪之为病，寒热无定候；疟邪之为病，寒热有定候。以此别之）。邪在少阳，不能从枢转而出，直趋阳明地界。阳明主燥，故病者发热（即热疟也）；邪苟不趋阳明，而专趋太阴。太阴主寒，故病者发寒（即寒疟也）。学者能于寒热二字，探其轻重，则治疟不难也。
须知伤寒有传经不传腑，传腑即不传经的，更有直中太阴、少阴、厥阴，切切不可拘于一日太阳，二日阳明上搜寻，总在这六经提纲病情上体会，即误治变逆，亦可知也。即本经自受之风，自受之寒，自受之热，皆可以辨也。伤寒一书，通体就在这邪正二字。正气乃六经之本气也，寒为太阳之本气，燥为阳明之本气，火为少阳之本气，湿为太阴之本气，热为少阴之本气，风为厥阴之本气。六经之本气，乃一定不易之气也。六经只受得先天之真气，受不得外来之邪气，邪气即客气也。客气者何？风、寒、暑、湿、燥、火是也。此六客者，天地常有之客也，正气旺者，客气不得而干之，正气弱者，客气即得而入之。六客皆能损人之气血，戕人之性命，故仲景首以寒客立论，先提出六经本气，后指出寒邪之客气，或在三阳、或在三阴，或病于经、或病于腑，或病于卫、或病于营，或随燥化、或随热化、或随湿化、或从火化、或从风化。或邪在表，误下而入内；或邪在里，误汗而变逆。出入变化、往来盛衰，皆客气流行自然之道，实因人身五脏六腑之偏盛致之也。学者务要识得六经本气、病情、提纲，即能明客气之所在，而用药有据，则不惑也。仲景虽未将六客，逐位立论，举伤寒一端，而六客俱在也。即外之尸气、瘴气、疫气、四时一切不正之气，亦皆可仿此而推也。
太阴经证解
按太阴一经，以湿为本（太阴之上，湿气主之，故也），阳明为中气（胃与脾为表里），太阴为标（主外，是本经之标、本、中三气也）。有经症，有五饮症，有着痹、行痹症，有阳黄、阴黄症（本经恒有之病），不可不知也。（以下承接少阳经）如少阳之邪未罢，势必传入太阴，则治太阴，必兼治少阳。若全不见少阳之经腑证，则专治太阴，方为合法。经症者何？腹满而吐，食不下，时腹自痛，自利益甚，手足自温是也。夫太阴主湿而恶湿（太阴为阴经，与阳经有别。寒邪由太阳、阳明、少阳，此际寒邪全化为热，并无寒邪之形，即有寒者，皆由太阳误下，而寒陷于内者有之。务要知得少阳火邪，传至太阴，即从太阴湿而化为湿邪，为传经病机主脑），少阳之热邪入而附之，即从湿化，湿气太甚，阻滞中脘。邪乘于上，则腹满而吐；邪乘于下，则腹痛自利。四肢察气于胃，邪犯脾未犯胃，故虽有吐利，而手足尚温也。主以理中汤，直守其中，上下自定，乃握要之道也。若桂枝倍芍药汤，是太阳经症误下，而寒邪陷入太阴之内也（三阴症，原不在发汗之例，不应用桂枝。若此方而用桂枝者，仍是复还太阳之表也，须知）。至于五饮症者何？夫饮者，水之别名也，即以一水字括之，不必另分名目。名目愈多，旨归即晦，学者更无从下手，故仲景列于太阴。太阴主湿，湿即水也（本经是水，复得外来之客水），水盛则土衰，土衰即不能制水，以致寒水泛溢，或流于左，或流于右，或犯心下，或直下趋，或化为痰，种种不一，故有五饮之说焉。经云："脾无湿不生痰。"即此一语，便得治五饮之提纲也。治法总不外健脾、温中、除湿、行水、燥脾为主，因其势，随其机而导之利之，即得步步立法之道也。所谓着痹行痹者何？夫痹者，不通之谓也。经云："风寒湿三气，合而为痹。"风胜为行痹，寒胜为着痹（行痹流走作痛，着痹痛在一处），风为阳而主动，风行而寒湿随之，故流走作痛；寒为阴而主静，寒停不行，风湿附之，故痛处有定。风寒湿三气，闭寒经络，往往从本经中气化为热邪，热盛则阴亏而火旺，湿热薰蒸，结于经隧，往往赤热肿痛，手不可近，法宜清热润燥。若忽突起，不赤不痛，则为溢饮所致，又当温中除湿，不可不知也。所谓阳黄阴黄者何？夫黄者，土之色也，今为湿热蒸动，土象外呈，故周身皮肤尽黄。阳者，邪从中化（中者，胃也。少阳之热，不从太阴之湿化，而从中化，胃火与湿合，薰蒸而色黄）；阴者，邪从湿化。阳主有余，阴主不足，阳者主以茵陈五苓散，阴者主以附子理中汤加茵陈。立法总在湿热、阴阳二字分途，外验看病人之有神无神、脉之有力无力、声之微厉，则二症之盛衰立决矣。
附解：夫人身立命，全赖这一团真气流行于六步耳（真气乃人立命之根，先天种子也，如天日之流行，起于子宫。子为一，乃数之首也。六步即三阳经、三阴经也）。以六步合而观之，即乾坤两卦也（三阳即乾卦，三阴即坤卦）。真气初生，行于太阳经，五日而一阳气足（五日为一候，又为一元），真气行于阳明经，又五日而二阳气足（此际真气渐甚），真气行于少阳经，又五日而三阳气足（合之三五得十五日，阳气盈，月亦圆满。月本无光，借日之光以为光，三阳气足，故月亦圆也），此际真气旺极，极则生一阴，真气行于太阴经，五日而真气衰一分，阴气便旺一分也。真气行于少阴经，又五日而真气衰二分，阴气便旺二分也。真气行于厥阴经，又五日而真气衰极，阴气旺极也（三阳十五日，三阴十五日，合之共三十日，为一月。一月为一小周天，一岁为一大周天。一日为一小候。古人积日成月，积月成岁，乃不易之至理。一岁之中，上半岁属三阳，下半岁属三阴；一月之内，上半月属三阳，下半月属三阴；一日之内，上半日属三阳，下半日属三阴。一年之气机，即在一月尽之；一月之气机，又可以一日括之。三五而盈，三五而缩，盛衰循环不已，人身气机亦然）。阴极复生一阳，真气由盛而衰，由衰而复盛，乃人身一付全龙也（人活一口气，即此真气也）。须知天地以日月往来为功用，人身以气血往来为功用（气即火也、日也，血即水也、月也）。
人活天地之气，天道有恒，故不朽；人心无恒，损伤真气，故病故死。
惟仲景一人，明得阴阳这点真机，指出三阴三阳界限，提纲挈领，开创渡世法门，为群生司命之主。后代注家，专在病形上论三阴三阳固是，究未领悟气机，指出所以然之故，以致后学无从下手，虽记得三阳三阴，而终莫明其妙也。余故不惮烦，特为指出。
少阴经证解
按少阴一经，以热为本（少阴之上，君火主之，故也），太阳为中气（小肠与心为表里），少阴为标（主外，是本经之标、本、中三气也）。有经症，有协火症，有协水症，不可不知也（本经上火下水：上火，即手少阴心；下水，即足少阴肾。以下承接太阴经）。太阴之客邪未罢，势必传于少阴，则治少阴必兼治太阴；若全不见太阴症，而专见少阴症，则专治少阴，方为合法。
经症者何？脉微细，但欲寐是也。夫细微欲寐，少阴之病情悉具，元阳之虚，不交于阴，阴气之弱，不交于阳可知也。主以麻黄附子细辛汤，令阴阳交而水火合，非发汗之义也（世多不识）。服此方而病可立解，立法之奇，无过于此。至于协火而动者何？病人真阳素旺，客邪入而附之，即从阳化而为热。热甚则血液必亏，故病见心烦不眠，肌肤燥熯，小便短而咽中干，法宜养阴以配阳，主以黄连阿胶汤，分解其热，润泽其枯。若协水而动者何？病人真阳素弱（阳弱阴必盛），客邪入于其中，即从阴化。阴气太盛，阳光欲绝，故病见目瞑倦卧，声低息短，少气懒言，身重恶寒，四肢逆冷，法宜回阳，阳旺阴自消，病庶几可愈矣。
附解：凡三阴症，以温补为要。是阴盛阳必衰，故救阳为急。三阳症，以解散清凉为主，是阳盛阴必亏，故救阴为先。然阳中有阴症，阴中有阳症，彼此互和，令人每多不解处，由其未将三阳三阴各有配偶认清，遂把病机辨察不确，六经不啻尘封也。
厥阴经证解
按厥阴一经，以风为本（厥阴之上，风气主之，故也），少阳为中气（胆与肝为表里），厥阴为标（主外，是本经之标、本、中三气也）。有经症，有纯阳症，有纯阴症，有寒热错杂症，不可不知也。（以下承接少阴经）少阴之客邪未罢，势必传于厥阴，则治厥阴，必兼治少阴；若全不见少阴经症，而独见厥阴，则专治厥阴，方为合法。经症者何？消渴，气上撞心，心中疼热，饥而不欲食，食则吐蛔，下之利不止是也。夫厥阴之木气，从下起而上合于手厥阴包络，包络主火，风火相合为病。风火相煽，故能消；火盛津枯故见渴，包络为心之外垣，心包火动，故热气撞心而疼；木气太盛，上凌脾土，土畏木克，故饥而不欲食；蛔虫禀厥阴风木所化，故吐蛔；木既克土，土气大虚，若更下之，故利不止（是促其生化之机也）。主以当归四逆汤、乌梅丸两方（当归〔四逆汤〕是经症之主方，乌梅丸是厥阴之总方）。方中寒热并行，重在下降，立法大费苦心（细玩长沙歌括方解，便易明白）。至于纯阳一症，乃客邪从本经之中气所化也（少阳主君火，客邪从火化）。故见热深厥深，上攻而为喉痹，下攻而便脓血（外现张目不眠，口臭气粗之火象，有似阳明腑症形），在上则以黄连二冬阿胶鸡子清，在下则以黄连二冬阿胶鸡子黄治之，此润燥救阴之意也。
若纯阴症者何？原由客邪入厥阴，不从中化而从标化，标为至阴，客邪亦阴，故病见纯阴（外现必目瞑倦卧，身重懒言，四肢逆冷，爪甲青黑，腹痛拘急等形，是也）。法宜回阳，阳回则阴消，而病可瘳矣。至若错杂者何？标阴与中同病也（外现腹中急痛，吐利厥逆，心中烦热，频索冷饮，饮而即吐者，是也），法宜大剂回阳，少加黄连汁同服，寒热互用，是因其错杂，而用药亦错杂也。
附解：六经各有标、本、中三气为主，客邪入于其中，便有从中化为病，有不从中化而从标化为病，有本气为病。故入一经，初见在标、转瞬在中。学者不能细心研究，便不知邪之出入也。余于六经定法，作为贯解，加以附解，不过明其大致。而细蕴处，犹未推明，得此一线之路，便解得三百九十七法之旨也。请细玩陈修园先生《伤寒浅注》，乃可造其精微也。
医理真传卷二
Regarding the Shaoyang (Lesser Yang) channel, Fire is its root (Above Shaoyang, Ministerial Fire governs, hence this). Jueyin (Terminal Yin) is its middle Qi (The Liver and Gallbladder are interior-exterior pairs), and Shaoyang is its mark (governing the exterior; these are the three Qis of the mark, root, and middle of this channel). There are channel syndromes, fu-organ syndromes, and half-exterior half-interior syndromes, which must be known. (Following below from the Yangming channel) If the pathogenic factor of Yangming has not yet subsided, it will inevitably transmit to Shaoyang; then, in treating Shaoyang, one must simultaneously treat Yangming. If there is absolutely no sign of Yangming channel or fu-organ syndromes, but only Shaoyang channel and fu-organ syndromes appear exclusively, then treating Shaoyang exclusively is the correct method. What constitutes a channel syndrome? It includes headache on the sides, deafness, a tendency to vomit, loss of appetite, fullness in the chest and hypochondrium, and alternating chills and fever. The external pathogenic factor of Cold, when reaching the dry terrain of Yangming, transforms into Dryness pathogen. As long as the external pathogen of Dryness remains, it transmits to Shaoyang (External Cold reaches Yangming, transforms into Dryness via Dryness; entering Shaoyang, Dryness becomes the core of the pathogenesis mechanism). Since Shaoyang governs the pivot, possessing the way to pivot and transform Yin and Yang, now due to the interference of the external pathogen of Dryness, the free-flowing Qi mechanism of Shaoyang is obstructed. When righteous Qi and pathogenic factors clash, headaches on both sides occur (both sides of the ears belong to Shaoyang). The Gallbladder meridian enters the ear; when Dryness pathogen interferes, the clear orifices become blocked, leading to sudden deafness. Wood naturally prefers free flow; vomiting allows Qi to move, allowing Wood Qi to vent slightly, hence the patient tends to vomit. When Wood Qi is constrained, it overacts on Spleen Earth; since Earth fears being controlled by Wood, the patient loses appetite. The chest and hypochondrium are the boundaries governed by the Liver and Gallbladder; when Liver and Gallbladder Qi is constrained, distension and fullness arise together (from this, one can understand the fault of the external pathogen. See appendix for details on external pathogen). Shaoyang borders Taiyin (Greater Yin), which is the junction of Yin and Yang, hence it is called half-exterior half-interior. When pathogen attaches to the Gallbladder, emerging to contend with Yang causes heat; entering to contend with Yin causes cold (Yang refers to Yangming, Yin refers to Taiyin), hence there is alternating chills and fever. The primary treatment is Chaihu Tang (Bupleurum Decoction), which specifically soothes Wood Qi. Once Wood Qi is soothed, the pivot mechanism resumes operation, and the pathogen exits through the pivot transformation; this is the first-level prescription strategy for this channel. If the medication is inappropriate and the pathogen does not exit immediately, it will inevitably enter the fu-organ, presenting with bitter taste in the mouth, dry throat, and dizziness (these six characters are the outline for this channel's fu-organ syndrome). At this stage, Dryness pathogen enters the fu-organ, combining with the Mark-Yang of this channel; Dryness and Heat form a single entity. When Heat is severe, Gallbladder fluid leaks out, causing bitter taste and dry throat. The Liver opens into the eyes and is interior-exterior with the Gallbladder; exterior disease affecting the interior, with excessive interior Heat, will inevitably damage the Blood stored in the Liver, causing dizziness. The primary treatment is Huangqin Tang (Scutellaria Decoction) to clear interior Heat. Once interior Heat is resolved, the pathogen perishes; this is the second-level prescription strategy for this channel. What is meant by half-exterior half-interior syndrome? It refers to the boundary where it resides, discussed separately. Pathogens in the Three Yang channels are all referred to as exterior; pathogens in the Three Yin channels are all referred to as interior. Half-exterior follows the Yang aspect (Shaoyang, Yangming, and Taiyang form a family); half-interior follows the Yin aspect (Shaoyang borders Taiyin, and Taiyin forms a family with Shaoyin and Jueyin). Hence, various texts state that malaria is inseparable from Shaoyang, deciding it based on the alternation of chills and fever in Shaoyang (Exterior pathogens cause不定 chills and fever; Malaria pathogens cause fixed chills and fever. This distinguishes them). If the pathogen is in Shaoyang and cannot exit via the pivot, it moves directly to the Yangming territory. Yangming governs Dryness, so the patient develops fever (this is Heat Malaria). If the pathogen does not move to Yangming but exclusively moves to Taiyin, Taiyin governs Cold, so the patient develops chills (this is Cold Malaria). If scholars can explore the severity of chills and fever, treating malaria will not be difficult.
Appendix: If Shaoyang channel symptoms appear initially but combine with the Three Yin channels to cause disease, treat according to the methods for the Three Yin channels.
It must be understood that in Shanghan (Cold Damage), there is transmission along channels without transmitting to fu-organs, and transmission to fu-organs without transmitting along channels. There are also direct invasions of Taiyin, Shaoyin, and Jueyin. One must strictly avoid searching for patterns based on "Day 1 Taiyang, Day 2 Yangming." Instead, one should comprehend the condition outlines of the Six Channels. Even if misdiagnosis leads to adverse changes, this understanding will reveal the truth. Wind, Cold, and Heat contracted by this channel itself can all be differentiated. The entire book of Shanghan revolves around the two concepts of Pathogenic Factor (Xie) and Righteous Qi (Zheng). Righteous Qi is the Root Qi of the Six Channels: Cold is the Root Qi of Taiyang, Dryness is the Root Qi of Yangming, Fire is the Root Qi of Shaoyang, Dampness is the Root Qi of Taiyin, Heat is the Root Qi of Shaoyin, and Wind is the Root Qi of Jueyin. The Root Qi of the Six Channels is unchanging. The Six Channels only accept the innate True Qi and cannot accept external pathogenic factors; pathogenic factors are External Pathogens (Ke Qi). What are External Pathogens? Wind, Cold, Summerheat, Dampness, Dryness, and Fire. These six guests are constant guests of Heaven and Earth. When Righteous Qi is robust, External Pathogens cannot interfere; when Righteous Qi is weak, External Pathogens enter. All six guests can damage human Qi and Blood and endanger life. Therefore, Zhang Zhongjing first established his theory based on Cold Guest, first proposing the Root Qi of the Six Channels, then pointing out the External Pathogen of Cold, whether in the Three Yang or Three Yin, whether affecting channels or fu-organs, Wei (Defensive) or Ying (Nutritive), transforming with Dryness, Heat, Dampness, Fire, or Wind. Or if the pathogen is in the exterior, mistaken purgation drives it inward; or if in the interior, mistaken sweating causes adverse changes. Entering, exiting, changing, waxing, and waning are all natural ways of External Pathogen circulation, actually caused by the excess or deficiency of the Five Zang and Six Fu organs in the body. Scholars must recognize the Root Qi, condition outlines, and提纲 of the Six Channels to understand the location of External Pathogens, prescribe with evidence, and remain unconfused. Although Zhang Zhongjing did not discuss each of the six guests individually, mentioning Shanghan implies all six are present. External Corpse Qi, Miasma, Epidemic Qi, and all improper Qi of the four seasons can also be deduced by analogy.
Explanation of Taiyin Channel Syndromes
Regarding the Taiyin channel, Dampness is its root (Above Taiyin, Dampness governs, hence this). Yangming is its middle Qi (The Stomach and Spleen are interior-exterior pairs), and Taiyin is its mark (governing the exterior; these are the three Qis of the mark, root, and middle of this channel). There are channel syndromes, Five Drinks syndromes, Bi-syndrome (fixed and wandering types), and Yang Jaundice and Yin Jaundice syndromes (constant diseases of this channel), which must be known. (Following below from Shaoyang channel) If the pathogen of Shaoyang has not yet subsided, it will inevitably transmit to Taiyin; then, in treating Taiyin, one must simultaneously treat Shaoyang. If there is absolutely no sign of Shaoyang channel or fu-organ syndromes, then treating Taiyin exclusively is the correct method. What constitutes a channel syndrome? It includes abdominal fullness with vomiting, inability to eat, occasional spontaneous abdominal pain, worsening spontaneous diarrhea, and warm hands and feet. Taiyin governs Dampness and dislikes Dampness (Taiyin is a Yin channel, distinct from Yang channels. Cold pathogen from Taiyang, Yangming, and Shaoyang at this stage fully transforms into Heat, showing no form of Cold. Any presence of Cold is due to mistaken purgation in Taiyang driving Cold inward. It must be known that Shaoyang Fire pathogen, upon transmitting to Taiyin, transforms into Dampness via Taiyin Dampness, which is the core of the transmission pathogenesis mechanism). When Shaoyang Heat pathogen enters and attaches, it transforms into Dampness. Excessive Dampness obstructs the Middle Jiao. When pathogen attacks upward, there is abdominal fullness and vomiting; when attacking downward, there is abdominal pain and spontaneous diarrhea. Limbs receive Qi from the Stomach; if the pathogen affects the Spleen but not the Stomach, although there is vomiting and diarrhea, the hands and feet remain warm. The primary treatment is Lizhong Tang (Regulate the Middle Decoction) to directly guard the center, stabilizing upper and lower, which is grasping the key. Guizhi Pei Shaoyao Tang (Cinnamon Twig Decoction with Doubled Peony) is used when Taiyang channel syndrome is mistakenly purged, causing Cold pathogen to sink into Taiyin (Three Yin syndromes are originally not indications for sweating; Guizhi should not be used. If Guizhi is used in this formula, it is still returning to the Taiyang exterior, note this). What are the Five Drinks syndromes? "Drink" is another name for Water, encompassed by the character Shui, without needing separate categories. The more categories, the more obscure the essence, making it hard for scholars to start. Therefore, Zhang Zhongjing listed them under Taiyin. Taiyin governs Dampness, and Dampness is Water (This channel is Water, plus external Guest Water). When Water is excessive, Earth declines; when Earth declines, it cannot control Water, leading to flooding of Cold Water, flowing left or right, invading the epigastrium, rushing downward, or transforming into Phlegm, variously diverse, hence the term Five Drinks. The Classics say: "Without Dampness, the Spleen does not generate Phlegm." This single phrase provides the outline for treating Five Drinks. Treatment methods generally focus on strengthening the Spleen, warming the middle, removing Dampness, promoting water metabolism, and drying the Spleen. Following the trend and guiding/diuresing according to the mechanism achieves step-by-step prescription strategy. What are fixed and wandering Bi-syndromes? Bi means obstruction. The Classics say: "Wind, Cold, and Dampness combine to form Bi." Wind predominance causes wandering Bi; Cold predominance causes fixed Bi (Wandering Bi moves and hurts; Fixed Bi hurts in one place). Wind is Yang and active; Wind moves while Cold and Dampness follow, causing moving pain. Cold is Yin and static; Cold stops and does not move, attaching Wind and Dampness, causing fixed pain. Wind, Cold, and Dampness close the meridians, often transforming into Heat pathogen via the middle Qi of this channel. When Heat is severe, Yin is deficient and Fire flares up. Damp-Heat steaming and cooking knots in the meridians, often causing red, hot, swollen, and painful areas insensitive to touch; the method should clear Heat and moisten Dryness. If suddenly raised, not red or painful, it is caused by Overflowing Drink, requiring warming the middle and removing Dampness, note this. What are Yang Jaundice and Yin Jaundice? Yellow is the color of Earth. Now, steamed and moved by Damp-Heat, the Earth image appears externally, so the whole body skin turns yellow. Yang means the pathogen transforms via the Middle (Middle refers to the Stomach. Shaoyang Heat does not transform via Taiyin Dampness, but via the Middle; Stomach Fire combines with Dampness, steaming and turning yellow). Yin means the pathogen transforms via Dampness. Yang governs excess, Yin governs insufficiency. For Yang, the primary treatment is Yinchin Wuling San (Artemisia Capillaris and Atractylodes Macrocephala Powder); for Yin, the primary treatment is Fuzi Lizhong Tang (Aconite Regulate the Middle Decoction) added with Yinchin. The prescription strategy always divides paths based on Damp-Heat and Yin-Yang. Externally verify by observing the patient's spirit (present or absent), pulse strength (strong or weak), and voice volume (soft or loud), and the severity of the two syndromes can be decided immediately.
Appendix: Human life relies entirely on this cluster of True Qi circulating through the Six Steps (True Qi is the root of human life, the innate seed, circulating like the sun and moon, starting from the uterus. Zi is One, the beginning of numbers. Six Steps refer to the Three Yang and Three Yin channels). Viewing the Six Steps together corresponds to the Qian and Kun hexagrams (Three Yang is Qian hexagram, Three Yin is Kun hexagram). When True Qi first generates, it travels through the Taiyang channel; after five days, one Yang Qi is sufficient (Five days is one Hou, also one Yuan). True Qi travels through the Yangming channel; after another five days, two Yang Qis are sufficient (at this stage True Qi gradually strengthens). True Qi travels through the Shaoyang channel; after another five days, three Yang Qis are sufficient (Combining 3x5 equals 15 days, Yang Qi is full, the moon is also round. The moon has no light of its own, borrowing sunlight; with three Yang Qis sufficient, the moon is round). At this stage, True Qi is at its peak; extremity produces one Yin. True Qi travels through the Taiyin channel; after five days, True Qi declines by one part, and Yin Qi strengthens by one part. True Qi travels through the Shaoyin channel; after another five days, True Qi declines by two parts, and Yin Qi strengthens by two parts. True Qi travels through the Jueyin channel; after another five days, True Qi declines extremely, and Yin Qi is at its peak (Three Yang fifteen days, Three Yin fifteen days, totaling thirty days, one month. One month is a small cycle, one year is a great cycle. One day is a small Hou. Ancients accumulated days into months, months into years, an unchangeable supreme principle. In a year, the first half belongs to Three Yang, the second half to Three Yin; in a month, the first half belongs to Three Yang, the second half to Three Yin; in a day, the first half belongs to Three Yang, the second half to Three Yin. The Qi mechanism of a year is contained in a month; the Qi mechanism of a month can be summarized in a day. Waxing and waning cycle endlessly, and the human Qi mechanism is the same). When Yin reaches extremity, one Yang is reborn; True Qi goes from flourishing to declining, from declining to flourishing, constituting the complete Dragon of the human body (Human life depends on one breath, which is this True Qi). It must be known that Heaven and Earth function through the往来 of Sun and Moon, while the human body functions through the往来 of Qi and Blood (Qi is Fire/Sun, Blood is Water/Moon).
Humans live on the Qi of Heaven and Earth; Heavenly Dao is constant, thus immortal; Human heart lacks constancy, damaging True Qi, thus causing illness and death.
Only Zhang Zhongjing clearly understood this true mechanism of Yin and Yang, pointed out the boundaries of Three Yin and Three Yang, grasped the essentials, created the method of saving the world, and became the master of life for all beings. Later commentators focused solely on discussing Three Yin and Three Yang based on disease forms, which is correct, but ultimately failed to comprehend the Qi mechanism and point out the reasons why, leaving later learners unable to start. Although they remember Three Yang and Three Yin, they never understand their subtleties. Therefore, I do not shy away from trouble and specially point this out.
Explanation of Shaoyin Channel Syndromes
Regarding the Shaoyin channel, Heat is its root (Above Shaoyin, Sovereign Fire governs, hence this). Taiyang is its middle Qi (The Small Intestine and Heart are interior-exterior pairs), and Shaoyin is its mark (governing the exterior; these are the three Qis of the mark, root, and middle of this channel). There are channel syndromes, Fire-assisting syndromes, and Water-assisting syndromes, which must be known (This channel has Fire above and Water below: Upper Fire refers to Hand-Shaoyin Heart; Lower Water refers to Foot-Shaoyin Kidney. Following below from Taiyin channel). If the external pathogen of Taiyin has not yet subsided, it will inevitably transmit to Shaoyin; then, in treating Shaoyin, one must simultaneously treat Taiyin. If there is absolutely no sign of Taiyin syndromes, but only Shaoyin syndromes appear exclusively, then treating Shaoyin exclusively is the correct method.
What constitutes a channel syndrome? It is a faint and fine pulse, and only a desire to sleep. Faint, fine, and desiring sleep fully present the condition of Shaoyin; it can be known that Yuan Yang (Primordial Yang) is deficient and does not interact with Yin, and Yin Qi is weak and does not interact with Yang. The primary treatment is Mahuang Fuzi Xixin Tang (Ephedra, Aconite, and Asarum Decoction) to allow Yin and Yang to interact and Water and Fire to combine; this is not the meaning of inducing sweating (many in the world do not understand). Taking this formula can resolve the disease immediately; the strangeness of this prescription strategy is unparalleled. What is meant by Fire-assisting movement? The patient's True Yang is naturally robust; when external pathogen enters and attaches, it transforms via Yang into Heat. When Heat is severe, Blood must be deficient, so the patient presents with vexation, insomnia, dry and scorched skin, short urine, and dry throat. The method should nourish Yin to match Yang, primarily using Huanglian Ejiao Tang (Coptis and Donkey-Hide Gelatin Decoction) to decompose Heat and moisten dryness. What is meant by Water-assisting movement? The patient's True Yang is naturally weak (Weak Yang means Yin must be abundant); when external pathogen enters, it transforms via Yin. When Yin Qi is too abundant, Solar Light is about to perish, so the patient presents with closed eyes and tired lying down, low voice and short breath, little energy and reluctance to speak, heavy body and aversion to cold, and cold limbs. The method should restore Yang; when Yang is robust, Yin naturally dissipates, and the disease may recover.
Appendix: For all Three Yin syndromes, warming and tonifying are essential. Since Yin abundance leads to Yang decline, saving Yang is urgent. For Three Yang syndromes, dispersing and cooling are primary; since Yang abundance leads to Yin deficiency, saving Yin comes first. However, there are Yin syndromes within Yang, and Yang syndromes within Yin, mutually harmonizing, causing much confusion. This is because the pairing of Three Yang and Three Yin is not clearly recognized, leading to inaccurate differentiation of pathogenesis mechanisms, and the Six Channels become sealed in dust.
Explanation of Jueyin Channel Syndromes
Regarding the Jueyin channel, Wind is its root (Above Jueyin, Wind Qi governs, hence this). Shaoyang is its middle Qi (The Gallbladder and Liver are interior-exterior pairs), and Jueyin is its mark (governing the exterior; these are the three Qis of the mark, root, and middle of this channel). There are channel syndromes, Pure Yang syndromes, Pure Yin syndromes, and Mixed Cold-Heat syndromes, which must be known. (Following below from Shaoyin channel) If the external pathogen of Shaoyin has not yet subsided, it will inevitably transmit to Jueyin; then, in treating Jueyin, one must simultaneously treat Shaoyin. If there is absolutely no sign of Shaoyin channel syndromes, but only Jueyin appears exclusively, then treating Jueyin exclusively is the correct method. What constitutes a channel syndrome? It includes excessive thirst, Qi rushing up to strike the heart, burning pain in the heart, hunger but no desire to eat, vomiting roundworms after eating, and unceasing diarrhea if purged. The Wood Qi of Jueyin rises from below and combines with the Hand-Jueyin Pericardium; the Pericardium governs Fire, and Wind-Fire combine to cause disease. Wind and Fire fan each other, causing consumption; Fire abundance and Fluid depletion cause thirst. The Pericardium is the outer wall of the Heart; when Heart-Package Fire moves, Heat strikes the heart causing pain. Wood Qi is too abundant, overwhelming Spleen Earth; since Earth fears being controlled by Wood, there is hunger but no desire to eat. Roundworms are transformed from Jueyin Wind-Wood, hence vomiting worms. Since Wood controls Earth, Earth Qi is greatly deficient; if purged further, diarrhea continues (accelerating the mechanism of generation and transformation). The primary treatments are Danggui Sini Tang (Angelica Sinensis Reversal-Cold Decoction) and Wu Mei Wan (Mume Pill) (Danggui Sini Tang is the main formula for channel syndrome; Wu Mei Wan is the general formula for Jueyin). The formulas combine Cold and Heat, emphasizing descending; the prescription strategy requires great care (Carefully studying Changsha Songkuo Fangjie makes it easy to understand). As for Pure Yang syndrome, it is the external pathogen transforming via the middle Qi of this channel (Shaoyang governs Sovereign Fire, external pathogen transforms via Fire). Thus, deep Heat with deep cold reversal occurs, attacking upward causing throat bi, and attacking downward causing pus and blood in stool (Externally presenting with wide-open eyes, insomnia, bad breath, and coarse gas, resembling Yangming fu-organ syndrome). For upper attacks, use Huanglian, Er Dong (Ophiopogon and Trichosanthes), Ejiao, and Ji Zi Qing (Egg White); for lower attacks, use Huanglian, Er Dong, Ejiao, and Ji Zi Huang (Egg Yolk). This is the intention of moistening Dryness and saving Yin.
What is Pure Yin syndrome? Originally caused by external pathogen entering Jueyin, not transforming via the middle but via the mark. The mark is Extreme Yin, and the external pathogen is also Yin, hence the disease presents as Pure Yin (Externally presenting with closed eyes and tired lying down, heavy body, reluctance to speak, cold limbs, blue-black fingernails, abdominal pain and cramping, etc.). The method should restore Yang; when Yang returns, Yin dissipates, and the disease can heal. As for Mixed syndrome? It is Mark-Yin and Middle jointly diseased (Externally presenting with acute abdominal pain, vomiting and diarrhea, cold reversal, vexation and heat in the heart, frequently seeking cold drinks, but vomiting immediately after drinking). The method should use large doses to restore Yang, adding a small amount of Huanglian juice to take together. Using Cold and Heat mutually is because of the mixture, so the medication is also mixed.
Appendix: Each of the Six Channels has Mark, Root, and Middle as the main Qi. When external pathogen enters, it may transform via the Middle to cause disease, not transform via the Middle but via the Mark to cause disease, or be caused by the Root Qi itself. Thus, entering one channel, initially appearing at the Mark, instantly shifting to the Middle. Scholars who cannot study carefully do not know the entry and exit of the pathogen. I have written continuous explanations for the fixed methods of the Six Channels, adding appendices, merely to clarify the general outline. The subtle implications have not yet been fully expounded. With this thread of guidance, one can understand the essence of the 397 methods. Please carefully study Mr. Chen Xiuyuan's *Shanghan Qianzhu* (Light Commentary on Cold Damage) to reach refinement.
Yili Zhuan Chuan Volume 2