尝读古方，每有药味之下不注分两，而于末一味下注“各等分”者，今人误认为一样分两，余窃不能无疑焉。夫一
方之中，必有君臣佐使，相为配合，况药味有浓薄，药质有轻重，若分两相同，吾恐驾驭无权，难于合辙也。即如地黄
饮子之熟地、菖蒲，分两可同等乎？天真丹之杜仲、牵牛，分两可同等乎？诸如此类，不一而足，岂可以各等分为一样
分两哉？或曰∶子言是矣。然则古人之不为注定而云各等分者，何谓耶？愚曰∶“各”者，各别也，古人云∶用药如用兵，
药有各品，犹之将佐偏裨，各司厥职也。“等”者，类也，分类得宜，如节制之师，不致越伍而哗也。“分”者，大小不
齐，各有名分也。惟以等字与上各字连读，其为各样分两，意自显然；今以等字与下分字连读，则有似乎一样分两耳。
千里之错，失于毫厘，类如是耳。窥先哲之不以分两明示后人者，盖欲令人活泼泼地临证权衡，毋胶柱而鼓瑟也。窃以
为古人之用心如此，不揣愚陋，敢以质诸高明。
圣人作《易》，爻先一画，是元阳为万物资始，神变化合太和，所以《彖词》独称其大耳。读仲景《伤寒》，首论太
阳，以桂枝汤为方祖，诚一法立而诸法已悉具，亦此经治而他经可不传。无论《太阳篇》内辄用桂枝，即阳明表未解，
尚宜桂枝，少阳柴胡症每合桂枝；至于误下腹痛，桂枝加芍药、桂枝加大黄等汤，乃属太阴矣；若夫少、厥二阴，风热
痰壅，有半夏散及汤，发表温中，有当归四逆，液涸用复脉法，蛔动用乌梅丸，凡此不以桂枝命名者，而仍不离夫桂枝，
可知仲景意不特阳经宜用，即阴经亦常兼顾及阳也。再参《金匮》，开卷论脏腑经络，次章治痉，必先列括蒌桂枝，其余
各症，以桂枝法加减者，复不胜枚举，此非始终体干行健，教人以保护元阳哉？近来风气，畏温热而喜寒凉，每见元虚，
湿温、风温等症，舌白渴不欲饮者，亦有用犀角、地黄、竹叶、石膏辈，病本在气分，或反引入血分，或胃败不纳，呃
逆泄泻，轻病重，重病死，深为扼腕。试观大《易》，以阳刚喻君子，以阴柔喻小人，若使阴道长则阳道消，何以辅相裁
成，跻斯人共登寿域。以方位论，五谷利在东南，以岁时论，百卉敷荣春夏，由此推之，天包乎地，气先于血，元阳实
生生之本，亟宜保护，医当活泼泼地，虽不必偏热，而断不可偏寒也明矣。彼丹溪阳常有余，阴常不足之说，故景岳非
之。
洞见本源（江淑斋跋）
古人云∶不知《易》者，不足以言医，此沦以《易》理阐明医理，而以护阳立说，并论及仲圣用桂枝诸方，皆从护
阳起见，诚为确论。盖阳气一分不尽则不死，人能保护元阳，则太和之气充满于身，熙熙 ，共跻春台矣。《易》以阳
喻君子，吾于杨君亦云然（缪松心识）。
以儒理通医理，故其指远，以《易》理通《伤寒》、《金匮》之理，故其辞文（年姻家眷弟叶元符拜读）。
讲《易》讲医，《三坟》一理（受业门人程清泰百拜志）。
我常阅读古代医方，发现许多药味下方没有标注具体的分量，而在最后一味药下方注明“各等分”。现代人错误地将其理解为所有药物分量相同，但我私下对此深感疑惑。
在一个方剂中，必然有君、臣、佐、使的配伍关系，相互配合。况且药物气味有浓淡之分，药物质地有轻重之别，如果分量完全相同，我担心医生驾驭药力时缺乏权变，难以符合治疗法则。
就拿地黄饮子中的熟地黄和石菖蒲来说，它们的分量可以相等吗？天真丹中的杜仲和牵牛子，分量可以相等吗？诸如此类的例子，不胜枚举，怎么能把“各等分”理解为一样的分量呢？
有人问：“你说得对。那么古人为什么不明确标注具体分量而只说‘各等分’，这是什么意思呢？”
我认为：“各”的意思是各自不同；古人说用药如用兵，各种药物就像将军、副将、偏将、裨将一样，各司其职。“等”的意思是类别；分类得当，就像纪律严明的军队，不会越出队列而喧哗。“分”的意思是大小不一，各有其应有的名分和地位。
只有将“等”字与前面的“各”字连读，意思是“各种不同（的）分量”，意图自然明显；现在人们将“等”字与后面的“分”字连读，读作“等分”，才似乎变成了相同的分量。千里之错，往往失之于毫厘，情况大抵就是这样。
窥探先哲不向后人明示具体分量的原因，大概是希望让人在临证时灵活权衡，不要像胶柱鼓瑟那样拘泥不变。我私下认为古人的用心在于此，不敢自揣愚陋，敢以此请教高明之士。
圣人创作《易经》，爻辞先从一画开始，这是说明元阳是万物生长的开端，神妙变化合于太和之气，所以《彖传》单独称颂它的伟大。
阅读张仲景的《伤寒论》，首先论述太阳病，以桂枝汤作为方剂的祖方，确实是一法确立而诸法已具备，也体现了治此经则他经可不需特别传授的道理。
无论《太阳篇》中经常使用桂枝，即使是阳明病表证未解，仍适宜用桂枝；少阳病柴胡证常合并桂枝；至于误用下法导致腹痛，桂枝加芍药汤、桂枝加大黄汤等，这属于太阴病了；至于少阴、厥阴二经，若是风热痰壅，有用半夏散及汤，发表温中有当归四逆汤，津液枯竭用复脉法，蛔虫扰动用乌梅丸，凡这些不以桂枝命名的方剂，仍然离不开桂枝的作用。
可知张仲景的本意不仅是阳经宜用桂枝，即阴经也常常兼顾阳气。再参考《金匮要略》，开篇论述脏腑经络，第二章治疗痉病，必先列出括蒌桂枝汤，其余各症，以桂枝法加减的，更是不胜枚举。
这难道不是始终体现乾卦刚健运行不息的道理，教导人们保护元阳吗？
近来风气，畏惧温热药而喜好寒凉药。每每见到元气虚弱，湿温、风温等病症，舌苔白、口渴但不想喝水的患者，也有使用犀角、地黄、竹叶、石膏这类药物的。病本在气分，反而被引入血分，或者导致胃气衰败不能纳食，出现呃逆、泄泻，轻病加重，重病致死，令人深深扼腕叹息。
试看大《易》，以阳刚比喻君子，以阴柔比喻小人。如果阴柔之道增长，阳刚之道就会消亡，如何能辅助天地裁成万物，使人类共同登上长寿的境界？
从方位来看，五谷利于东南生长；从岁时来看，百花繁荣于春夏。由此推论，天包裹着地，气先于血存在，元阳确实是生生不息的根本，亟需保护。医者应当灵活变通，虽然不必偏重于热药，但绝对不可偏重于寒药，这是很明显的。
朱丹溪提出的“阳常有余，阴常不足”的说法，因此被张景岳所非议。
洞见本源（江淑斋跋语）：
古人说：“不懂《易经》的人，不足以谈论医学。”这篇文章用《易经》的道理阐明医学原理，并以保护阳气立论，并论述了张仲圣使用桂枝诸方的道理，都是从保护阳气出发，确实是确切的论点。
大概阳气一分不尽就不会死亡，人若能保护元阳，则太和之气充满全身，和乐融融，共同登上春台般的安乐境界。《易经》以阳比喻君子，我对杨君也是如此评价（缪松心识）。
以儒家道理贯通医学道理，所以旨意深远；以《易经》道理贯通《伤寒论》、《金匮要略》的道理，所以文辞典雅（年姻家眷弟叶元符拜读）。
讲《易经》讲医学，《三坟》古书蕴含同一道理（受业门人程清泰百拜志）。
I often read ancient medical prescriptions and notice that for many herbs, the dosage is not specified below their names, but instead, "each equal part" (ge deng fen) is noted under the last herb. Modern people mistakenly interpret this as all herbs having the same dosage, which I privately find doubtful.
In any prescription, there must be a hierarchy of Sovereign (Jun), Minister (Chen), Assistant (Zuo), and Courier (Shi) herbs, coordinating with each other. Moreover, herbs differ in potency (nong bo) and weight/texture (qing zhong). If dosages were identical, I fear the physician would lack the flexibility to manage the medicinal forces, making it difficult to align with therapeutic principles.
Take, for instance, Shu Di Huang (Prepared Rehmannia Root) and Shi Chang Pu (Rhizoma Acori Tatarinowii) in Dihuang Yinzi (Rehmannia Decoction); can their dosages be equal? Take Du Zhong (Cortex Eucommiae) and Qian Niu Zi (Semen Pharbitidis) in Tianzhen Dan; can their dosages be equal? There are countless such examples. How can "each equal part" be interpreted as identical dosages?
One might ask: "Your words are correct. Then why did the ancients not specify exact dosages but instead wrote 'each equal part'? What does this mean?"
I say: "Ge" (each) means distinct or separate. The ancients said, "Using medicine is like using troops." Various herbs are like generals, deputy generals, and subordinate officers, each performing its specific duty. "Deng" (equal/class) means category. Proper classification is like a disciplined army, preventing chaos or disorder. "Fen" (part/share) means varying sizes, each having its proper status and role.
Only by reading "deng" together with the preceding "ge" can one understand it as "various different parts/dosages," making the intent clear. However, modern readers link "deng" with the following "fen," interpreting it as "equal shares," thus seemingly implying identical dosages. A mistake of a thousand miles may stem from a discrepancy of a hair's breadth; such is the case here.
Peering into the intentions of the sages, who did not explicitly state dosages for later generations, they likely intended for practitioners to exercise flexible judgment during clinical practice, rather than being rigidly bound like tuning pegs glued to a zither (jiao zhu gu se). I humbly believe this was the ancients' intention and dare to present this view for the consideration of experts.
When the Sage created the *Yijing* (Book of Changes), the lines began with a single stroke, indicating that Yuan Yang (Primal Yang) is the beginning of all things. Through divine transformation, it harmonizes with Taihe (Great Harmony). Thus, the *Tuan Zhuan* (Commentary on the Decision) alone extols its greatness.
Reading Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage Diseases), the discussion begins with Taiyang disease (Taiyang Syndrome), establishing Guizhi Tang (Cinnamon Twig Decoction) as the ancestral formula. Indeed, once one method is established, all methods are contained within it, suggesting that treating this channel implies the others are covered.
Regardless of how frequently Guizhi (Ramulus Cinnamomi) is used in the *Taiyang Chapter*, even when Yangming syndrome has an unresolved exterior, Guizhi is still appropriate; Shaoyang syndrome involving Chaihu (Radix Bupleuri) often combines Guizhi; as for abdominal pain caused by erroneous purgation, formulas like Guizhi Jia Shaoyao Tang (Cinnamon Twig Decoction plus Paeonia Root) or Guizhi Jia Dahuang Tang (Cinnamon Twig Decoction plus Rhizoma Rhei) belong to Taiyin syndrome.
As for Shaoyin and Jueyin syndromes, if there is wind-heat and phlegm obstruction, Banxia San Ji Tang (Pinellia Powder and Decoction) is used; for releasing the exterior and warming the middle, Danggui Sini Tang (Angelica Decoction for Frigid Extremities) is employed; for fluid depletion, Fumai Fa (Pulse-Recovering Method) is applied; for ascariasis moving internally, Wumei Wan (Mume Pill) is used. In all these cases where Guizhi is not named in the title, Guizhi is still implicitly involved.
This shows that Zhang Zhongjing’s intent was not only that Yang channels should use Guizhi, but also that Yin channels often consider Yang. Furthermore, referencing the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), the opening discusses Zang-Fu organs and meridians. The second chapter treats Jing (Spasm) syndrome, first listing Gualou Guizhi Tang (Trichosanthes and Cinnamon Twig Decoction). For other conditions, modifications based on Guizhi methods are too numerous to enumerate.
Does this not consistently embody the principle of Qian (Heaven) acting with vigorous strength, teaching people to protect Yuan Yang?
In recent times, the trend has been to fear warm-hot medicines and prefer cold-cool ones. Whenever patients with Yuan deficiency present with Wet-Warmth or Wind-Warmth syndromes, characterized by a white tongue coating and thirst without desire to drink, physicians sometimes use substances like Xijiao (Cornus Rhinocerotis Horn - now substituted), Dihuang (Radix Rehmanniae Preparata), Zhuye (Folium Bambusae), and Shigao (Gypsum Fibrosum). Since the pathology lies in the Qi level, using these may inadvertently drive the pathogen into the Blood level, or cause Stomach Qi failure leading to inability to accept food, hiccups, and diarrhea. Mild cases become severe, severe cases become fatal, causing deep regret.
Observe the *Yijing*: it uses Yang-Gang to symbolize the Junzi (Superior Man) and Yin-Rou to symbolize the Xiaoren (Petty Man). If Yin-Rou grows while Yang-Gang declines, how can one assist Heaven and Earth in nurturing creation, enabling humanity to reach longevity?
From the perspective of directions, grains thrive in the Southeast; from the perspective of seasons, flowers flourish in Spring and Summer. Inferring from this, Heaven encompasses Earth, and Qi precedes Blood. Yuan Yang is indeed the root of life generation and must be protected. Physicians must be flexible. Although one need not rely excessively on hot medicines, one certainly must not rely excessively on cold medicines; this is evident.
The theory of Zhu Danxi that "Yang is often in excess and Yin is often deficient" was therefore criticized by Zhang Jingyue.
**Insight into the Source (Postscript by Jiang Shuzhai):**
The ancients said, "One who does not understand the *Yijing* is unfit to discuss medicine." This article elucidates medical principles through the logic of the *Yijing*, establishing the protection of Yang as its thesis. It also discusses Zhang Zhongjing's use of Guizhi formulas, all stemming from the perspective of protecting Yang. This is indeed a sound argument. Generally, if even a fraction of Yang Qi remains, death does not occur. If one can protect Yuan Yang, then Taihe Qi fills the body, bringing harmony and joy, allowing everyone to ascend to the platform of spring-like well-being. The *Yijing* uses Yang to symbolize the Junzi; I hold the same view regarding Master Yang (Miao Songxin's note).
By integrating Confucian principles with medical principles, the meaning becomes profound. By integrating *Yijing* principles with those of *Shanghan Lun* and *Jingui Yaolue*, the language becomes elegant (Read with respect by Ye Yuanfu, brother-in-law by marriage).
Discussing the *Yijing* and discussing medicine, both follow the single principle of the *Sanfen* (Three Ancient Books) (Recorded with hundred bows by disciple Cheng Qingtai).