治寒气冷食稽留胃中。心腹满痛。大便不通者。
姜豆大黄备急丸。（干姜大黄各二两。巴豆一两。去皮研如脂。和蜜丸如豆大。密藏勿
泄气候用。每服三四丸。滚水或酒下。）专攻闭痛及停寒。兼疗中恶人昏倒。阴结垂危得此
安。
柯韵伯曰。大便不通。当分阳结阴结。阳结有承气更衣之剂。阴结又制备急。白散之方。
金匮用此治中恶。当知寒邪卒中者宜之。若用于温暑热邪。速其死矣。是方允为阴结者立。
干姜散中焦寒邪。巴豆逐肠胃冷积。大黄通地道。又能解巴豆毒。是有制之师也。然白散治
寒结在胸。故用桔梗佐巴豆。用吐下两解法。此则治寒结肠胃。故用大黄佐干姜巴豆。以直
攻其寒。世徒知有温补之法。而不知有温下之法。所以但讲虚寒。而不议及寒实也。
即大承气汤（方见真方歌括上卷阳明编。）加甘草二钱。
陈修园曰。仲景三承气汤。尽美尽善。无可加减。刘河间于此方加甘草一味。便逾仲景
矩。然意在调胃。于外科杂症等颇亦相宜。视陶节庵六一顺气汤。更高一格。
又按张宪公云。承者。以卑承尊而无专成之义。天尊地卑。一形气也。形统于气。故地
统于天。形以承气。故地以承天。胃。土也。坤之类也。气。阳也。干之属也。胃为十二经
之长。化糟粕。运精微。转味出入。而成传化之府。岂专以块然之形。亦惟承此干行不息之
气耳。汤名承气。确有取义。非取顺气之义也。宪公此解。超出前人。故余既录于真方歌括
后。而又重录之。愈读愈觉其有味也。惜其所着伤寒类疏。未刊行世。宪公讳孝培。古吴人
也。
治疗寒气与冷食停滞在胃中。导致心腹部胀满疼痛。大便不通畅的情况。
姜豆大黄备急丸。（由干姜、大黄各二两，巴豆一两组成。将巴豆去皮研磨成脂状，与蜂蜜混合制成如豆类大小的药丸。密封保存以防受潮漏气，用时服用。每次服用三四丸，用滚开水或酒送服。）专门攻逐闭塞疼痛及停积的寒邪。兼治中恶（突然感受秽浊之气而昏倒）患者昏倒。阴结（寒邪凝滞导致的便秘）垂危时服用此方可得安宁。
柯韵伯说：大便不通，应当区分阳结和阴结。阳结有承气汤类可以通便的药物。阴结又制备急丸、白散等方剂。《金匮要略》用此方治疗中恶，应当知道这是适宜于寒邪猝然中人的情况。如果用于温病、暑病的热邪，会加速死亡。这个方子确实是为阴结者设立的。干姜能散中焦寒邪，巴豆能驱逐肠胃中的冷积，大黄能通利地道（肠道），又能解除巴豆的毒性，这是一支有节制的军队。然而白散治疗寒结在胸膈，所以用桔梗辅助巴豆，采用吐下两解的方法。这里则是治疗寒结在肠胃，所以用大黄辅助干姜、巴豆，以直接攻逐寒邪。世人只知道有温补的方法，而不知道有温下的方法。所以只谈论虚寒，而不讨论寒实（寒邪结实）。
陈修园说：张仲景的三承气汤，尽善尽美，没有可加减的地方。刘河间在这个方子里加一味甘草，就超出了张仲景的法度。然而其意在调和胃气，对于外科杂症等颇为适宜。比起陶节庵的六一顺气汤，格调更高一层。
又按张宪公所说：承，是以卑下承受尊贵而没有独自成就的意义。天尊地卑，是一体的形气关系。形体统摄于气，所以地统摄于天。形体以承受气，所以地以承受天。胃，属土，是坤卦的一类。气，属阳，是乾卦的一类。胃是十二经之长，消化糟粕，运化精微，转化味道出入，从而成为传化之府。难道只是凭借块然存在的形体吗？也只是承受这刚健运行不息的气罢了。汤剂名叫承气，确实有其取义，不是取顺气的意思。张宪公的这个解释，超出前人，所以我既把它收录在《真方歌括》后面，又重新收录它。越读越觉得其中有韵味。可惜他所著的《伤寒类疏》，未能刊行于世。张宪公名孝培，是古吴人。
Treats the retention of cold pathogenic factors and cold food in the stomach. Leading to fullness and pain in the heart and abdomen, and unrelieved bowel movements.
Jiangdou Dahuang Beiji Wan (Prepared Emergency Pill with Ginger, Bean, and Rhubarb). (Composed of Ganjiang [Dried Ginger], Dahuang [Rhubarb] each 2 liang, Badou [Croton Seed] 1 liang. Remove the skin of Badou, grind into a paste-like consistency, mix with honey to form pills the size of beans. Store tightly sealed to prevent moisture leakage. For use: take 3-4 pills per dose, swallow with boiling water or wine.) Specifically attacks obstruction-pain and retained cold. Also treats sudden collapse due to Zhong'e (Sudden attack by foul pathogens causing coma). When Yin Jie (Yin Constipation caused by cold stagnation) is critical, taking this brings peace.
Ke Yunbo said: Unrelieved bowel movements should be differentiated into Yang Jie (Yang Constipation) and Yin Jie (Yin Constipation). Yang Jie has Chengqi Tang (Cinnamon Twig and Rhubarb Decoction) formulas for purging. Yin Jie prepares Beiji Wan and Baisan (White Powder) formulas. The *Jingui Yaolue* uses this formula to treat Zhong'e; one must know it is suitable for cases where cold pathogens strike suddenly. If used for warm diseases or summerheat heat pathogens, it would hasten death. This formula is indeed established for Yin Jie. Ganjiang disperses cold pathogens in the Middle Jiao (Middle Burner); Badou expels cold accumulations in the intestines and stomach; Dahuang unblocks the "Earthly Path" (intestines) and can also detoxify Badou. It is an army with restraint. However, Baisan treats cold accumulation in the chest, so it uses Jiegeng (Platycodon Root) to assist Badou, employing both vomiting and purging methods to resolve the condition. Here, however, it treats cold accumulation in the intestines and stomach, so it uses Dahuang to assist Ganjiang and Badou to directly attack the cold. People only know of warming and tonifying methods, but do not know of warming and purging methods. Therefore, they only discuss deficiency-cold, but do not discuss cold-excess (Cold Excess Syndrome).
It is Dachengqi Tang (Formula seen in *Zhenfang Geku*, Upper Volume, Yangming Section) plus Gancao [Licorice Root] 2 qian.
Chen Xiuyuan said: Zhang Zhongjing's three Chengqi Tangs are perfect and flawless, with nothing to add or subtract. Liu Hejian added one herb, Gancao, to this formula, thereby exceeding Zhang Zhongjing's rules. However, its intent is to harmonize the Stomach, which is quite suitable for surgical miscellaneous diseases etc. It ranks higher than Tao Jian'an's Liuyi Shunqi Tang (Six-One Smooth Qi Decoction).
Furthermore, according to Zhang Xiangong: "Cheng" means receiving from the humble to the noble without independent achievement. Heaven is noble, Earth is humble; they share one shape and Qi. Shape is governed by Qi, thus Earth governs Heaven. Shape receives Qi, thus Earth receives Heaven. The Stomach belongs to Earth, a category of Kun (Earth Trigram). Qi belongs to Yang, a category of Qian (Heaven Trigram). The Stomach is the head of the twelve meridians, transforming waste, transporting essence, circulating flavors in and out, becoming the Fu organs of transmission and transformation. Is it merely relying on its solid form? It also receives this unceasing, vigorous Qi. The decoction is named Chengqi (Receiving Qi), truly having its meaning, not meaning "smooth Qi". Zhang Xiangong's interpretation surpasses predecessors. Therefore, I have recorded it after *Zhenfang Geku*, and re-recorded it here. The more I read, the more flavor I find. Regrettably, his work *Shanghan Leishu* (Classified Commentary on Cold Damage) was not published. Zhang Xiangong, courtesy name Xiaopei, was a person from Guwu.