素问辛甘发散为阳，此固不易之至理，然亦看用法何如。桂枝甘草汤纯乎辛甘，反能止
汗，以甘过于辛也。辛若兼苦，发汗斯峻。桂枝辛而不苦，且与甘埒，色赤气温，有条理如
脉络，质复轻扬，故只能于营卫之间，调和其气血，俾风寒之邪，无所容而自解。本经如麻
黄羌活防风葱白川芎等，皆主发表出汗，而桂枝无之。桂枝所优为，在温经通脉，内外证咸
宜，不得认桂枝为汗药也。麻黄桂枝两汤，一治无汗，一治有汗，分别甚明。且云桂枝本为
解肌，若其人脉浮紧、发热汗不出者，不可与也。申儆何等严切。果证与方合，如法服之，
未有不汗出而愈者，否则谬欲取汗，害乃大矣。
桂枝汤一方，论者纷纷，就愚所见，惟成无己、尤在泾、刘潜江三家，最为允当。三家
之中又以刘为胜。特方用芍药为臣，其所以然之故，皆未尽发出。芍药分数不减于桂枝，自
来佐芍药以解表者，古方有之乎，无有也。然则芍药诚是方之关键矣。刘说载本经疏证麻黄
下。邹氏疏麻黄第二条，自昔人泥于伤寒脉法篇至不为虚设矣，真洞见两方精奥。惟潜江云∶
桂枝发于阳入于阴，且助以芍药之通营，乃能遂其由阳和阴之用。不知桂枝兼入营卫，气惟
外扬而不内向，仲圣用桂枝解表之方颇多，非概佐以芍药。此所以加芍药者，太阳中风，风
伤其卫，卫曳营气以外泄，故阳脉浮而发热，阴脉弱而出汗；卫由是而强，营由是而弱；是
卫不与营和，非营不与卫和。桂枝能和两弱之营卫，而不能和卫不就营之营卫；能由阴达阳，
而不能由阳返阴。芍药正与相反。敛之以芍药，则卫不外泄而入里以就营，又 粥以充其胃
，温复以遏其表。桂芍并用，为一散一敛；粥复并行，为一充一遏。法如是之密者何也？非
此而营卫不和，则邪汗不去正汗不生也。潜江惟看芍药尚不甚真，故核之方证，皆微有隔阂
，余则矢穿七札矣。
天地间凡名阴名阳之物，皆阴中有阳，阳中有阴，非判然各出。始名之为阴为阳者，风
与卫皆阳也，风自伤卫，寒与营皆阴也，寒自伤营。但中风岂是有风无寒，伤寒岂是有寒无
风。仲圣文多前后详略互见，与夫言外之旨，要在人潜思而得之。昔人泥于仲圣风则伤卫、
寒则伤营之言，柯氏以下多非之。今唐氏容川，又谓太阳寒水之气，发于至阴而充于皮毛，
皮毛为卫所居，故寒当伤卫。厥阴风木属肝，肝主营血，故风当伤营。无汗用麻黄，明是治
卫气之药。有汗用桂枝，明是治营血之药。桂枝证啬啬恶寒者，是言皮毛一层，自汗皮毛开，
故遇寒则欲闭而作啬啬之状，因皮毛开卫气无守，故恶寒也。淅淅恶风者，是言肌肉一层，
汗既漏出如淅米之状，故曰淅淅。风来乘之，直入肌肉，则营血受伤，故恶风也。噫容川既
谓西法与仲景书字字符合，何以论仲圣之方，绝罔顾仲圣之论，斯亦可异之甚矣。桂枝汤方
义，愚已列前，兹再就容川之言明辨之∶麻黄桂枝两方，只受邪浅深之分，无风寒各病之别，
故麻黄治伤寒亦曰恶风，桂枝治中风亦曰恶寒。乃容川视两证若风马牛不相及。又以桂枝之
中风，为风中厥阴，直入肌肉。此金匮要略之中风，非伤寒论之所谓中风，出入甚巨，乌得
不审。汗自出者，不药而汗自出之谓，正风伤卫之证据。容川谓自汗皮毛开，是无故插入杂
证之自汗矣。否则风不伤卫，何以皮毛自开汗自出，卫分毫不作主，一任风邪飞渡，内汗漏
出。岂有表间藩篱尽撤，而仲圣尚思以桂枝汤治之之理。况伤卫者为寒为麻黄证，而麻黄汤
内之桂枝，容川则谓从血分外达筋节。寒不伤营，何以加此无干之血药。凡此揆之仲圣本论，
悉多枘凿，实不能为容川解也。
容川之论桂枝汤全方也，曰邪在营分，用甘枣补脾，从脾之膏油外达，以托肌肉之邪。
用白芍行肝血，从肝膈透连网外达肌肉，以行营血之滞。用生姜宣三焦少阳之气，从连网达
腠理，以散外邪。尤重在桂枝一味能宣心阳，从小肠连网，以达于外，使营血充于肌肉间而
邪不得留。然则此方正是和肌肉治营血之方，正是小肠血分之方，若不知水火合化之理，则
此方之根源不明也。按仲圣桂芍并用之义，愚已具前。姜枣为和营卫，亦详大枣。盖桂芍和
营卫为解表，姜枣和营卫为补表，炙甘草则安内攘外司调人之职者。以仲圣书统考之，自知
鄙说之非妄。容川以甘枣为托邪，则姜枣之义亡而桂芍为无功矣。芍药何能外达，营弱何尝
营滞。论经络，则三焦小肠与膀胱原属贯通。论病证，则六经各有界址，未便牵混。且五物
非合以散邪之药。纵如其言，岂不取汗甚捷，而何以汗不出者反不可与。吾恐容川所谓根源
者，非此方之根源矣。
容川之于内经仲圣书，宜活看者，偏板看之。宜合看分看者，偏分看合看之。自相龃龉
处，亦往往有之。伤寒六经，沿张令韶陈修园之误，不分手足。夫六经配六气，主足不主手，
有确不可易之理，不能意为合并。试问小肠丙火，可以膀胱寒水之方桂枝麻黄治之乎。容川
以风属厥阴，便谓太阳中风即中厥阴。不知寒水乃风木之母，风从皮毛而入，母先受之，病
自在太阳不在厥阴。又误以心主营血，为肝主营血，桂枝证为风伤营非风伤卫，展转淆混，
胡可为后世训者。厥阴为阴之尽，多纯寒之证；其有寒热错杂者，以内包少阳相火也。故风
有寒有热，亦当兼少阳言之。震为东方之卦，东为生风之方，少阳甲木，正符易之震卦。震
不言木而言雷者，明阳动之时，甲木之所由生也。一阳在下，阳之所以稚也。巽为木为风，
易则明示之矣，风木自属厥阴。厥阴阴已尽，故一阴居下。巽以厥阴而位东南，非东不生风
木，亦足见风之为阳邪也。由是观之，风之寒者厥阴之本气，热者少阳之兼气。其在内经，
所谓厥阴不从标本从乎中也。容川又泥之至矣，谓中气为化，是指冲和之阳而言，不指火热
而言。不知厥阴总不离乎少阳，有化时亦有不化时。譬之夫妇，倡随时是夫妇，反目时非夫
妇乎。且容川第以阳言冲和，则少阳一经，宜无时不冲和，何以竟有火热之证，此理不易晓
乎。容川又于厥阴病分肝与包络为二，言寒则舍包络，谓肝挟肾水而生寒。言热则舍肝，谓
包络挟心火而生热。夫肝至挟肾，包络至挟心，旗鼓各建，必有非常之寒热病，执是说以治
寒热兼有之肝病，庸有当乎。西医考究形质，至细至精，原非欺人；特人身阴阳消息，与病
气出入之机，有未可以形质印定者。若太阳病以厥阴拟方，厥阴病以包络与肾拟方，漫谓于
古法有合，则于谈中西医也，何容易焉。容川于修园书谓非攻修园欲襄其不逮，愚于容川亦
云。
医不讲内经不讲形质则已，讲内经讲形质，而于仲圣方仍枘凿而不入，何裨于医。张令
韶、唐容川其彰彰者矣。姑举太阳一经言之∶太阳病下之后，其气上冲者，可与桂枝汤方。
误下无不邪陷，邪陷而气冲，是下药激动其太阳之腑气，经所谓是动则病冲也。表病仍在，
故可与桂枝汤。或疑气冲何竟不治，不知膀胱受寒下之累，惟辛温能止其冲，桂枝乃下冲妙
药，仲圣屡用之，既下冲而复能解表，孰有善于桂枝汤者。不曰宜桂枝汤而曰可与桂枝汤方，
是用其方而犹有斟酌之意在。或桂枝加重，或外加茯苓，固可揣而知者。用前法三字，洄溪
谓指误治，极是。否则服汤后自应不上冲，而又云不可与何耶。愚之解是方如是。修园则否，
而又引张令韶云，太阳之气，由至阴而上于胸膈，由胸膈而出于肌腠，由肌腠而达于皮毛。
愚不知其所指，殆为气冲而发。夫太阳之脉动则病冲，不能不涉及冲脉。然其所以然，亦只
得付之盖阙，而令韶不知何以云然。太阳为一身之外卫，脉皆行身之背，有灵枢经脉篇可稽。
如令韶言，则是行身之前矣。令韶论伤寒不分手足经，岂因手太阳脉有循咽下膈一语耶。若
然，则以经文计之，当由小肠至胃，由胃至膈，由膈至咽，亦不从皮毛而出。于足太阳之治
，实去而千里。虽然，其所言手太阳也，其所用之药，则不知非手太阳也。石勒所谓赖有是
者也。胸胁为少阳厥阴两经经脉之所至，故胸满胁痛为伤寒少阳病，若胁中痞硬，则加牡蛎
厥阴药。何经见何经之病，与灵枢经脉篇毫发不爽。而容川论太阳病十日已去脉浮细而嗜卧
一节，谓脉浮为外已解，脉细嗜卧，则是病及少阴，元阳不得外出，当用附子细辛汤治之。
考少阴篇无此方，必是谓麻黄附子细辛汤，而佚去麻黄二字。乃其于少阴篇解麻黄附子细辛
汤，则云邪从表入，合于太阳经，仍当从表以汗解之，且于发热上加恶寒字。兹拟移治脉浮
细嗜卧之太阳病。以脉浮为外已解，岂用于彼为解外，用于此则否耶。又有奇者，于胸满胁
痛之下小柴胡汤之上，添入脉细嗜卧，岂脉细嗜卧无兼证，则应用麻黄附子细辛汤。有兼证
，则脉细嗜卧可全然罔顾耶。于脉但浮之下麻黄汤之上，添入嗜卧。嗜卧非少阳证，乃谓解
表以达少阳之枢，则少阴之气自出，而其所治之方，则非少阴非少阳，仍仲圣之麻黄汤也，
岂麻黄汤不妨治少阳病耶。至谓胸满胁痛，是因三焦之膈膜不畅，致肾气不得外出，则视手
足少阳全无区别，而不知有大不可者在。容川既尊内经尊仲圣矣，试问灵枢足少阳口苦胸胁
痛等证，手少阳有之乎，小柴胡汤之为治足少阳，尚何疑乎。容川所谓中西汇通者，大率类
是，其全书（伤寒浅注补正，金匮浅注补正）岂胜指摘。偶有所触，附志于此，愿以质世之
深于长沙学人。
伤寒六经不分手足，已属大谬。而容川更于形质可通之处，悉力推演其说，势不至茫无
畔域，尽失古圣分经之旨不止，而容川不自知也，此其弊盖自其治本草始矣。于桂枝汤论桂
枝，曰桂枝宣心阳，从小肠连网以达于外。于麻黄汤论桂枝，曰桂枝从肝之血分外达筋节，
宣之使出。于五苓散论桂枝，曰导心火下交于水以化气。于桂枝去桂加茯苓白术汤论五苓散，
曰
亦是入心肝血分之药，而五苓散桂苓五味甘草汤，均取其入膀胱化气，非桂枝自能化气，实
因苓泽利水，引桂枝入于水中以化水为气。按其说纷然淆乱，茫无真见。既以桂枝为心药肝
药矣，又云亦是入心肝血分之药，不知究是何药。既云宣太阳之气，气外达则水自下行矣，
自应不入膀胱，又云取其入膀胱化气。既云入膀胱化气矣，又云非桂枝自能化气，得苓泽而
后化水为气，水既化而为气，其尚有不化之水走小便否耶。以其说还叩之容川，当亦有哑然
笑者。夫桂枝非不入心入肝也，知其入心入肝，而不知其为中风自汗之太阳药不可也。惟知
其为太阳药而不达皮毛以泄汗，则桂枝汤不止治自汗之邪。桂枝亦不止为太阳之药，此其法
备见于仲圣方，今具论如下∶
桂枝用一分之方，曰竹皮大丸。乳子之妇，烦乱呕逆，此阳明热炽，中气大虚之候。镇
中宫而宁天君，惟甘草为补虚之选，故非多其数不为功。然补虚不先之以拯乱，必无益而有
害。石膏白薇皆阳明药，所以平呕逆而召浮阳。阳明之热，由胆而来，竹茹所以清胆火。以
寒药于病为宜，而扶生气非宜。甘药于虚为宜，而有胃热非宜，故甘草生用则不致过守，略
加桂枝，则与甘草辛甘相合以化气。如是而拯乱之药，皆得有补虚之益，故名之曰安中益气
竹皮大丸。
桂枝用二分之方，曰蜘蛛散。桂只二分，势不能入下焦，妙在以蜘蛛十四枚炒焦引之，
故蜘蛛得桂而升，桂得蜘蛛而降。孤疝时上时下，蜘蛛协桂，亦时上时下，所以能泄肝邪而
治狐疝也。曰五苓散。汗出而津亏胃燥则消渴，膀胱之气不化，则水蓄而小便不利，脉浮微
热，则表邪犹在。二苓泽泻所以导水利小便，白术所以补脾生津，桂枝少用所以解表，且与
四物共以散服，多饮暖水，则太阳经府之气俱化，此盖表里分治而又欲其和衷共济也。
桂枝用三分之方，曰土瓜根散。四物皆止三分，杵为散而酒服，取其清疏通降，能行瘀
而泽枯。其中又有分有合，桂与酒横行脉络， 与芍下入少腹，土瓜根则合上下以联贯之，
所以为治经水似通非通之良剂也。
桂枝与他药各等分之方，曰桂枝茯苓丸。桂枝无下症之能，下症而用桂枝，似非多不济
矣。然妊娠之时，宜渐磨不宜急攻。逐瘀止丹皮桃仁，而以桂苓化气，为血药之前驱；芍药
行阴，为气药之管束。五味各等分蜜丸，原非温经汤下瘀血汤之比，桂枝奚嫌其少。少用而
无虞其不下趋者，则又藉苓芍之力也。曰半夏散及汤。此必少阴寒邪，挟痰涎壅于咽中作痛。
不然三物辛甘温燥，而甘草且以炙用，于热痛决非所宜，不得以从治为解。可见桂枝少
而服散
桂枝用一两之方，曰桂枝甘草龙骨牡蛎汤。烦躁由于烧针，是心肾胥为之震慑矣。龙牡
所以镇肾阳，桂甘所以安心阳，因无他证，故亦不加他药。桂枝特少者，不使随龙牡以下趋
《素问》中说辛味和甘味的药物具有发散作用，属于阳的性质，这确实是不可更改的至理名言。然而，这也取决于具体的使用方法。桂枝甘草汤纯粹由辛味和甘味的药物组成，反而能够止汗，这是因为甘味超过了辛味。如果辛味兼有苦味，发汗的作用就会猛烈。桂枝辛味而不苦，且与甘味相当，其色赤、气温，纹理如同脉络，质地又轻扬，所以只能在营卫之间调和气血，使风寒之邪无处容身而自然解除。《神农本草经》中记载麻黄、羌活、防风、葱白、川芎等药，都主要主发表出汗，而桂枝没有这种功效。桂枝擅长的在于温通经脉，内证外证都适宜，不能把桂枝当作发汗药。麻黄汤和桂枝汤两方，一个治疗无汗，一个治疗有汗，区别非常明确。并且书中说桂枝本是用来解肌的，如果病人脉象浮紧、发热但不出汗，不可以使用。告诫何等严厉深切。果然证候与方剂相符，按照方法服用，没有不出汗而痊愈的，否则错误地想要取汗，危害就大了。
关于桂枝汤这一方子，议论纷纷，依我看来，只有成无己、尤在泾、刘潜江三家最为恰当。在三家之中又以刘潜江为优。只是方中用芍药作为臣药，其中的原因，都没有完全揭示出来。芍药的用量不减于桂枝，自古以来辅助芍药来解表的古方有吗？没有。那么芍药确实是这个方子的关键了。刘潜江的说法记载在《本经疏证》麻黄条下。邹氏疏解麻黄第二条，自昔人拘泥于《伤寒论·辨脉法篇》“风伤卫、寒伤营”之说并非虚设之后，真正洞见了两个方子的精妙奥义。只是刘潜江说：桂枝发于阳而入于阴，并且辅助以芍药通达营分，才能完成它由阳和合阴的作用。不知道桂枝兼入营卫，气机只向外扬而不向内收，张仲景用桂枝解表的方子很多，并不是都佐以芍药。这就是加芍药的原因：太阳中风，风邪伤了卫气，卫气牵引营气向外泄，所以阳脉浮而发热，阴脉弱而出汗；卫气由此而强，营气由此而弱；这是卫气不与营气和谐，而不是营气不与卫气和谐。桂枝能调和两弱的营卫，但不能调和卫气不向营气靠拢的营卫；能从阴达阳，但不能从阳返阴。芍药正与此相反。用芍药收敛，则卫气不外泄而进入体内去就合营气，再喝热粥以充实胃气，温覆以遏制表邪。桂枝和芍药并用，是一散一敛；喝粥和温覆并行，是一充一遏。治法如此严密是为了什么？不是这样，营卫不和，邪汗不去，正汗就不生。刘潜江只看芍药尚不够真切，所以核对方证时，都有微小的隔阂，其他方面则像箭穿七札一样透彻。
天地间凡是名为阴或名为阳的事物，都是阴中有阳，阳中有阴，并非截然分开各自独立。起初命名为阴为阳，是因为风和卫都属于阳，风伤害卫；寒和营都属于阴，寒伤害营。但是中风难道是有风无寒吗？伤寒难道是有寒无风吗？张仲景的文章前后详略互见，以及言外之意，关键在于人们要深思而领悟。过去的人拘泥于张仲景“风则伤卫、寒则伤营”的话，柯琴等人多对此非议。现在唐容川又说，太阳寒水之气，发源于至阴而充盈于皮毛，皮毛是卫气居住的地方，所以寒应当伤卫。厥阴风木属于肝，肝主营血，所以风应当伤营。无汗用麻黄，明明是治卫气的药；有汗用桂枝，明明是治营血的药。桂枝证中啬啬恶寒，是说皮毛这一层，因为自汗导致毛孔张开，所以遇到寒冷就想闭合而呈现啬啬的状态，因为毛孔张开卫气没有守御，所以恶寒。淅淅恶风，是说肌肉这一层，汗漏出如淘米水状，所以叫淅淅。风来乘虚而入，直入肌肉，则营血受伤，所以恶风。唉！唐容川既然说西医方法与张仲景的书字字符合，为什么评论张仲景的方子时，完全不顾张仲景的理论，这真是奇怪得很。桂枝汤的方义，我已经列在前面，现在再就唐容川的话明辨一下：麻黄和桂枝两方，只有受邪浅深的区别，没有风寒各病的分别，所以麻黄治伤寒也说恶风，桂枝治中风也说恶寒。然而唐容川看这两个证候就像风马牛不相及。他又把桂枝汤的中风，认为是风中厥阴，直入肌肉。这里的金匮要略中的中风，不是伤寒论所说的中风，出入差别很大，怎么能不仔细审察。汗自出，是指不吃药而汗自己出的意思，这正是风伤卫的证据。唐容川说自汗是因为毛孔张开，这是无故插入杂病中的自汗概念了。否则风不伤卫，为什么毛孔自己开、汗自己出，卫分毫不作主，任由风邪飞渡，内部汗液漏出。哪有体表藩篱全部撤除，而张仲景还想用桂枝汤治疗的道理。况且伤卫的是寒，是麻黄证，而麻黄汤内的桂枝，唐容川却说是从血分外达筋节。寒不伤营，为什么要加这种无关的血药。凡此种种推究张仲景的本论，都多有牵强附会，实在不能为唐容川辩解。
唐容川论述桂枝汤全方时说：邪在营分，用甘枣补脾，从脾的膏油外达，以托举肌肉的邪气。用白芍行肝血，从肝膈透连网外达肌肉，以运行营血的滞涩。用生姜宣通三焦少阳之气，从连网达腠理，以散外邪。尤其重在桂枝一味能宣通心阳，从小肠连网，以达于外，使营血充于肌肉间而邪气不得停留。既然如此，这个方子正是和肌肉、治营血的方子，正是小肠血分之方的方子，如果不了解水火合化的道理，那么这个方子的根源就不明白了。按张仲景桂枝芍药并用的意义，我前面已经具备。姜枣调和营卫，也在大枣条下详述。大概桂芍调和营卫是为了解表，姜枣调和营卫是为了补表，炙甘草则是安内攘外、司调人之职的药物。用张仲景的书全面考证，自然知道我的说法不是妄言。唐容川认为甘枣是托邪，那么姜枣的意义就亡失了，桂芍也就无功了。芍药怎么能外达？营弱何尝是营滞？论经络，三焦、小肠与膀胱原本属贯通的。论病证，六经各有界址，不便牵混。而且这五味药不是用来散邪的药。纵然像他所说，岂不是取汗很快，那为什么无汗者反而不可用？我恐怕唐容川所谓的根源，不是这个方子的根源了。
唐容川对于《内经》和张仲景的书，本该灵活看的，偏偏刻板地看。本该合看分看的，偏偏分看合看。自相矛盾的地方，也往往有之。伤寒六经，沿袭张令韶、陈修园的错误，不分手足经。六经配六气，主足经不主手经，有确凿不可改变的道理，不能随意合并。试问小肠丙火，可以用治疗膀胱寒水的方子（桂枝、麻黄）来治吗？唐容川因为风属于厥阴，便说太阳中风即是中厥阴。不知道寒水是风木之母，风从皮毛而入，母先受之，病自在太阳不在厥阴。又误以为心主营血，实为肝主营血，桂枝证是风伤营而非风伤卫，辗转混淆，怎么可以作为后世的准则呢？厥阴是阴的尽头，多是纯寒的证候；其中有寒热错杂的，是因为内包少阳相火。所以风有寒有热，也应当兼少阳来说。震卦是东方之卦，东是生风的方位，少阳甲木，正符合易经的震卦。震不言木而言雷，说明阳气发动之时，是甲木产生的时候。一阳在下，是阳气之所以稚嫩的原因。巽卦为木为风，易经明示了，风木自然属于厥阴。厥阴阴已尽，所以一阴居下。巽卦以厥阴之位处于东南，不仅东方不生风木，也足以看出风是阳邪。由此看来，风的寒者是厥阴的本气，热者是少阳的兼气。在《内经》中，所谓厥阴不从标本从乎中气。唐容川又拘泥于此，认为中气为化，是指冲和之阳而言，不指火热而言。不知道厥阴总不离乎少阳，有化时也有不化时。譬如夫妇，经常和睦是夫妇，反目时就不是夫妇了吗？而且唐容川只以阳言冲和，那么少阳一经，应该无时不冲和，为什么竟有火热的证候，这个道理不容易明白吗？唐容川又在厥阴病中将肝与心包络分为二，说寒证则舍去心包络，说肝挟肾水而生寒；说热证则舍去肝，说心包络挟心火而生热。肝至于挟肾，心包络至于挟心，旗鼓各建，必有非常之寒热病，执持这种说法来治疗寒热兼有的肝病，庸常会有恰当的吗？西医考究形质，至极细致精密，原非欺人；特别人身阴阳消长，与病气出入的机理，有不可以形质印定的地方。如果太阳病用厥阴拟方，厥阴病用心包络与肾拟方，漫称于古法有合，那么在谈论中西医方面，又何容易呢？唐容川对陈修园的书说不是要攻击陈修园而是想弥补他的不足，我对唐容川也是如此说。
医生不讲《内经》不讲形质就算了，讲了《内经》讲了形质，而对于张仲景的方子仍然牵强附会而不入，对医学有什么益处？张令韶、唐容川就是明显的例子。姑且举太阳一经来说：太阳病下之后，其气上冲的，可与桂枝汤方。误下无不导致邪气内陷，邪陷而气冲，是下药激动了其太阳腑气，经书所谓是动则病冲。表病仍在，所以可与桂枝汤。有人怀疑气冲为何竟然不治，不知道膀胱受寒下之累，只有辛温能止其冲，桂枝是下冲的妙药，张仲景屡用之，既下冲又能解表，谁有比桂枝汤更好的。不说宜桂枝汤而说可与桂枝汤方，是用其方而还有斟酌的意思在里面。或者桂枝加重，或者外加茯苓，固然可以揣测得知。用前法三个字，徐灵胎谓指误治，极是。否则服汤后自然不应上冲，而又说不可与什么呢？我的解释是这样的。陈修园则不然，又引用张令韶的话，说太阳之气，由至阴而上于胸膈，由胸膈而出于肌腠，由肌腠而达于皮毛。我不知道他所指的，大概是为气冲而发的。夫太阳之脉动则病冲，不能不涉及冲脉。然而其所以然，也只能付之阙如，而张令韶不知道为什么这么说。太阳是一身的外卫，脉皆行身之背，有《灵枢·经脉篇》可查。如果像张令韶所说，则是行身之前了。张令韶论伤寒不分手足经，难道是因为手太阳脉有循咽下膈一句话吗？如果是这样，那么按经文计算，应当由小肠至胃，由胃至膈，由膈至咽，也不从皮毛而出。对于足太阳的治疗，实在相差千里。虽然，他所说的手太阳，他所用的药，却不知道不是手太阳的药。石勒所谓赖有是者也。胸胁为少阳厥阴两经经脉所到达的地方，所以胸满胁痛为伤寒少阳病，若胁中痞硬，则加牡蛎（厥阴药）。何经见何经的病，与《灵枢·经脉篇》毫发不爽。而唐容川论太阳病十日已去脉浮细而嗜卧一节，说脉浮为外已解，脉细嗜卧，则是病及少阴，元阳不得外出，当用附子细辛汤治之。考少阴篇无此方，必是谓麻黄附子细辛汤，而佚去了麻黄二字。乃其于少阴篇解麻黄附子细辛汤，则云邪从表入，合于太阳经，仍当从表以汗解之，且于发热上加恶寒字。兹拟移治脉浮细嗜卧之太阳病。以脉浮为外已解，岂用于彼为解外，用于此则否耶。又有奇者，于胸满胁痛之下小柴胡汤之上，添入脉细嗜卧，岂脉细嗜卧无兼证，则应用麻黄附子细辛汤。有兼证，则脉细嗜卧可全然罔顾耶。于脉但浮之下麻黄汤之上，添入嗜卧。嗜卧非少阳证，乃谓解表以达少阳之枢，则少阴之气自出，而其所治之方，则非少阴非少阳，仍仲圣之麻黄汤也，岂麻黄汤不妨治少阳病耶。至谓胸满胁痛，是因三焦之膈膜不畅，致肾气不得外出，则视手足少阳全无区别，而不知有大不可者在。唐容川既尊《内经》尊张仲景矣，试问《灵枢》足少阳口苦胸胁痛等证，手少阳有之乎，小柴胡汤之为治足少阳，尚何疑乎。唐容川所谓中西汇通者，大率类是，其全书（《伤寒浅注补正》，《金匮浅注补正》）岂胜指摘。偶有所触，附志于此，愿以质世之深于长沙学人。
伤寒六经不分手足，已属大谬。而唐容川更于形质可通之处，悉力推演其说，势不至茫无畔域，尽失古圣分经之旨不止，而唐容川不自知也，此其弊盖自其治本草始矣。于桂枝汤论桂枝，曰桂枝宣心阳，从小肠连网以达于外。于麻黄汤论桂枝，曰桂枝从肝之血分外达筋节，宣之使出。于五苓散论桂枝，曰导心火下交于水以化气。于桂枝去桂加茯苓白术汤论五苓散，曰亦是入心肝血分之药，而五苓散桂苓五味甘草汤，均取其入膀胱化气，非桂枝自能化气，实因苓泽利水，引桂枝入于水中以化水为气。按其说纷然淆乱，茫无真见。既以桂枝为心药肝药矣，又云亦是入心肝血分之药，不知究是何药。既云宣太阳之气，气外达则水自下行矣，自应不入膀胱，又云取其入膀胱化气。既云入膀胱化气矣，又云非桂枝自能化气，得苓泽而后化水为气，水既化而为气，其尚有不化之水走小便否耶。以其说还叩之唐容川，当亦有哑然笑者。夫桂枝非不入心入肝也，知其入心入肝，而不知其为中风自汗之太阳药不可也。惟知其为太阳药而不达皮毛以泄汗，则桂枝汤不止治自汗之邪。桂枝亦不止为太阳之药，此其法备见于仲圣方，今具论如下：
桂枝用一分的方子，叫竹皮大丸。哺乳期的妇女，烦乱呕逆，这是阳明热炽，中气大虚的证候。镇中宫而宁天君，只有甘草为补虚之选，所以非多用不为功。然而补虚不先之以拯乱，必无益而有害。石膏、白薇都是阳明药，所以平呕逆而召浮阳。阳明之热，由胆而来，竹茹所以清胆火。以寒药于病为宜，而扶生气非宜。甘药于虚为宜，而有胃热非宜，所以甘草生用则不致过守，略加桂枝，则与甘草辛甘相合以化气。如是而拯乱之药，皆得有补虚之益，故名之曰安中益气竹皮大丸。
桂枝用二分的方子，叫蜘蛛散。桂枝只二分，势不能入下焦，妙在以蜘蛛十四枚炒焦引之，所以蜘蛛得桂而升，桂枝得蜘蛛而降。狐疝时上时下，蜘蛛协桂枝，亦时上时下，所以能泄肝邪而治狐疝也。叫五苓散。汗出而津亏胃燥则消渴，膀胱之气不化，则水蓄而小便不利，脉浮微热，则表邪犹在。二苓、泽泻所以导水利小便，白术所以补脾生津，桂枝少用所以解表，且与四物共以散服，多饮暖水，则太阳经府之气俱化，这大概是表里分治而又欲其和衷共济也。
桂枝用三分的方子，叫土瓜根散。四物皆止三分，杵为散而酒服，取其清疏通降，能行瘀而泽枯。其中又有分有合，桂枝与酒横行脉络，芍药与甘草下入少腹，土瓜根则合上下以联贯之，所以为治经水似通非通的良剂也。
桂枝与他药各等分的方子，叫桂枝茯苓丸。桂枝无下症的能，下症而用桂枝，似乎不多不济事。然而妊娠之时，宜渐磨不宜急攻。逐瘀止丹皮、桃仁，而以桂苓化气，为血药之前驱；芍药行阴，为气药之管束。五味各等分蜜丸，原非温经汤、下瘀血汤之比，桂枝何嫌其少。少用而无虞其不下趋者，则又藉苓芍之力也。叫半夏散及汤。这必是少阴寒邪，挟痰涎壅于咽中作痛。不然三物辛甘温燥，而甘草且以炙用，于热痛决非所宜，不得以从治为解。可见桂枝少而服散...
桂枝用一两的方子，叫桂枝甘草龙骨牡蛎汤。烦躁由于烧针，是心肾胥为之震慑了。龙牡所以镇肾阳，桂甘所以安心阳，因无他证，故亦不加他药。桂枝特少者，不使随龙牡以下趋...
The *Suwen* (Basic Questions) states that pungent and sweet substances disperse and belong to Yang; this is indeed an unalterable principle. However, it depends on how they are used. Guizhi Gancao Tang (Cinnamon Twig and Licorice Decoction) consists purely of pungent and sweet substances, yet it can stop sweating because the sweet quality outweighs the pungent one. If pungent is combined with bitter, the diaphoretic action becomes severe. Guizhi (Ramulus Cinnamomi) is pungent but not bitter, and its sweet quality is equal to its pungent quality. Its color is red and its temperature is warm; its texture resembles meridians, and its substance is light and ascending. Therefore, it can only harmonize Qi and Blood between Ying (Nutritive) and Wei (Defensive), allowing Wind-Cold pathogens to have no place to reside and thus resolve spontaneously. The *Shennong Benjing Jing* (Divine Farmer's Materia Medica) records that Ephedrae Herba (Mahuang), Notopterygii Rhizoma et Radix (Qianghuo), Saposhnikoviae Radix (Fangfeng), Allii fistulosi Bulbus (Congbai), and Ligustici Chuanxiong Rhizoma (Chuanxiong) all primarily promote surface release and sweating, whereas Guizhi does not. What Guizhi excels at is warming meridians and unblocking collaterals, suitable for both internal and external conditions; one must not regard Guizhi merely as a diaphoretic drug. Mahuang Tang (Ephedra Decoction) and Guizhi Tang treat non-sweating and sweating respectively, with a clear distinction. Furthermore, it is stated that Guizhi is originally for resolving the muscle layer; if a patient has a floating-tight pulse, fever, and no sweat, it should not be administered. The warning is extremely strict and earnest. If the syndrome matches the formula and it is taken according to method, there will be no case where recovery does not follow sweating; otherwise, erroneously attempting to induce sweating causes great harm.
Regarding Guizhi Tang, opinions vary widely. In my view, only Cheng Wuji, You Zaijing, and Liu Qianjiang are most appropriate. Among them, Liu is superior. Specifically, the use of Shaoyao (Radix Paeoniae Rubra) as a deputy herb has reasons that have not been fully elucidated. The dosage of Shaoyao is not less than that of Guizhi. Are there ancient formulas that assist Shaoyao in releasing the exterior? No. Thus, Shaoyao is indeed the key to this formula. Liu’s theory is recorded in the commentary on Mahuang in *Benjing Shuzheng* (Illustrations of the Divine Farmer's Materia Medica). Zou’s commentary on the second article of Mahuang, since people were stuck on the *Shanghan Lun* (Treatise on Cold Damage) pulse method chapter regarding "Wind injures Wei, Cold injures Ying," truly penetrates the essence of both formulas. However, Liu says: Guizhi emerges from Yang and enters Yin, and with the assistance of Shaoyao to unblock Ying, it can fulfill its function of harmonizing Yin through Yang. He did not realize that Guizhi enters both Ying and Wei; its Qi only ascends outward and does not turn inward. Zhang Zhongjing used Guizhi in many formulas for releasing the exterior, not always assisting with Shaoyao. This is why Shaoyao is added: in Taiyang Wind Strike, Wind injures Wei, and Wei drags Ying outwards causing leakage. Thus, the Yang pulse floats with fever, and the Yin pulse is weak with sweating; Wei becomes strong while Ying becomes weak. This means Wei does not harmonize with Ying, rather than Ying not harmonizing with Wei. Guizhi can harmonize the two weakened Ying and Wei, but cannot harmonize the Ying and Wei where Wei does not return to Ying; it can reach Yang from Yin, but cannot return to Yin from Yang. Shaoyao is exactly the opposite. By using Shaoyto astringe, Wei does not leak outward but enters inward to join Ying, and drinking hot gruel replenishes Stomach Qi, while covering with warmth suppresses exterior pathogens. Using Guizhi and Shaoyao together represents dispersing and astringing; drinking gruel and covering represent replenishing and suppressing. Why is the method so precise? Without this, Ying and Wei do not harmonize, pathogenic sweat does not leave, and righteous sweat does not generate. Liu only saw Shaoyao not quite accurately, so when checking against the formula and syndrome, there were slight discrepancies, but otherwise his analysis was penetrating.
In the world, anything named Yin or Yang contains Yin within Yang and Yang within Yin; they are not completely separate. Originally named Yin and Yang because Wind and Wei are Yang, and Wind injures Wei; Han (Cold) and Ying are Yin, and Cold injures Ying. But does Wind Strike mean there is Wind without Cold? Does Cold Damage mean there is Cold without Wind? Zhang Zhongjing’s texts often show details and brevity mutually visible, and their implicit meanings require deep contemplation. Past scholars stuck on Zhang Zhongjing’s words "Wind injures Wei, Cold injures Ying," and Ke Qin and others criticized this. Now Tang Rongchuan argues that Taiyang Cold Water Qi originates from Supreme Yin and fills the skin and hair; since skin and hair are where Wei resides, Cold should injure Wei. Jueyin Wind Wood belongs to Liver, which governs Ying Blood, so Wind should injure Ying. Non-sweating uses Mahuang, clearly a drug treating Wei Qi; sweating uses Guizhi, clearly a drug treating Ying Blood. In Guizhi syndrome, "se se aversion to cold" refers to the skin layer; because spontaneous sweating opens pores, encountering cold makes them want to close, appearing "se se." Because pores open and Wei lacks defense, there is aversion to cold. "Xi xi aversion to wind" refers to the muscle layer; sweat leaks like washing rice water, hence "xi xi." Wind enters muscles, injuring Ying Blood, hence aversion to wind. Alas! Tang Rongchuan claims Western methods match Zhang Zhongjing’s book word for word, yet when discussing Zhang’s formulas, he completely ignores Zhang’s theories, which is very strange. I have listed the meaning of Guizhi Tang previously; now I clarify Tang’s words: Mahuang Tang and Guizhi Tang differ only in the depth of pathogen invasion, not in Wind vs. Cold diseases. So Mahuang treats Cold Damage and mentions aversion to wind; Guizhi treats Wind Strike and mentions aversion to cold. Yet Tang views these syndromes as unrelated. He considers Guizhi’s Wind Strike as Wind striking Jueyin, entering directly into muscles. The Wind Strike in *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet) is not the Wind Strike in *Shanghan Lun*; the difference is huge, how can one not examine carefully? "Spontaneous sweating" means sweating without medication, which is evidence of Wind injuring Wei. Tang says spontaneous sweating opens pores, inserting concepts of miscellaneous disease sweating. Otherwise, if Wind does not injure Wei, why do pores open and sweat leak spontaneously, with Wei having no control, letting Wind pass freely and internal sweat leak? How could Zhang Zhongjing still consider using Guizhi Tang when the body's defenses are completely removed? Moreover, injuring Wei by Cold is a Mahuang syndrome, yet Tang claims the Guizhi in Mahuang Tang reaches tendons and joints from the blood level. If Cold does not injure Ying, why add this irrelevant blood drug? All these deductions from Zhang Zhongjing’s original text are forced and cannot justify Tang.
Tang discusses the whole Guizhi Tang formula: Pathogen in Ying level, use Gancao and Dazao to tonify Spleen, reaching outward from Spleen fat to support muscle pathogen. Use Baishao to move Liver Blood, penetrating from Liver diaphragm to muscles to move Ying stagnation. Use Shengjiang to circulate Sanjiao Shaoyang Qi to couli to scatter exterior pathogen. Especially relies on Guizhi to circulate Heart Yang from Small Intestine network to outside, making Ying Blood fill muscles so pathogen stays not. Thus, this formula harmonizes muscles and treats Ying Blood, specifically Small Intestine blood level. Without understanding Water-Fire interaction, the root is unclear. As for Zhang Zhongjing’s use of Guizhi and Shaoyao together, I explained before. Jiang (Ginger) and Zao (Date) harmonize Ying and Wei; Guizhi-Shaoyao harmonizes Ying-Wei for releasing exterior, Jiang-Zao harmonizes Ying-Wei for tonifying exterior, and Zhi Gancao (Honey-fried Licorice) stabilizes interior and repels exterior, acting as a mediator. Checking against Zhang Zhongjing’s books, my view is not baseless. If Tang thinks Gan-Zao expel pathogen, then Jiang-Zao meaning is lost and Guizhi-Shaoyao become useless. Can Shaoyao reach outward? Is Ying weakness actually stagnation? Regarding meridians, Sanjiao, Small Intestine, and Bladder are connected. Regarding syndromes, Six Meridians have boundaries, not to be mixed. These five herbs are not for scattering pathogen. Even if true, wouldn't sweating be fast? Why is it contraindicated for non-sweating? I fear Tang’s "root" is not the formula's root.
Tang looks rigidly at *Neijing* and Zhang Zhongjing’s books, which should be flexible; he mixes what should be separated. Contradictions exist. Shanghan Six Meridians, following Zhanglingshao and Chen Xiuyuan, do not distinguish Hand/Foot. Six Meridians matching Six Qi govern Foot, not Hand, which is fixed. Can Small Intestine Bing Fire be treated with Bladder Cold Water formulas (Guizhi, Mahuang)? Tang says Wind belongs to Jueyin, so Taiyang Wind Strike is Jueyin strike. He doesn't know Cold Water is Mother of Wind Wood; Wind enters skin/hair, Mother suffers first, disease is in Taiyang, not Jueyin. He mistakenly thinks Heart governs Ying Blood (actually Liver). Guizhi syndrome is Wind injuring Ying, not Wei, confusing generations. Jueyin is end of Yin, mostly pure Cold; mixed Cold/Heat exists due to enclosed Shaoyang Ministerial Fire. So Wind has Cold/Heat, relating to Shaoyang. Zhen trigram is East, direction of Wind; Shaoyang Jia Wood fits Zhen. Zhen speaks of Thunder, showing Yang movement generating Jia Wood. One Yang below shows Yang is young. Xun trigram is Wood/Wind, explicitly Jueyin. Jueyin Yin is exhausted, One Yin below. Xun/Jueyin is Southeast; East generates Wind Wood, showing Wind is Yang pathogen. Thus, Cold Wind is Jueyin’s proper Qi, Hot Wind is Shaoyang’s accompanying Qi. *Neijing* says Jueyin follows middle Qi. Tang sticks to this, saying Middle Qi transformation refers to harmonious Yang, not Fire. Jueyin never separates from Shaoyang; sometimes transforms, sometimes not. Like husband/wife; arguing is still couple? If Tang only sees harmonious Yang, why does Shaoyang have Fire syndromes? Tang divides Jueyin disease into Liver and Pericardium. Cold excludes Pericardium (Liver + Kidney Water); Heat excludes Liver (Pericardium + Heart Fire). Liver+Kidney, Pericardium+Heart implies extreme Cold/Heat. Treating mixed Cold/Heat Liver disease this way is inappropriate. Western medicine studies form precisely, not deceiving; but Yin-Yang fluctuation and pathogen entry/exit cannot be defined by form alone. If Taiyang disease uses Jueyin prescription, Jueyin uses Pericardium/Kidney, claiming compatibility with ancient methods, discussing TCM/Western medicine is too easy. Tang said about Chen Xiuyuan’s book: not attacking but supplementing. I say the same about Tang.
Doctors who don’t study *Neijing* or form are fine; those who do but force Zhang’s formulas are useless. Zhanglingshao and Tang Rongchuan are obvious examples. Take Taiyang: After purgative therapy in Taiyang disease, if Qi rushes upward, Guizhi Tang may be given. Purging causes pathogen sinking; sinking with Qi rushing indicates purgatives agitated Taiyang Fu Qi ("movement causes Chong syndrome"). Exterior disease remains, so Guizhi Tang is allowed. Some doubt why Chong isn't treated directly; Bladder suffering Cold/purging requires Pungent-Warm to stop Chong. Guizhi is excellent for descending Chong and releasing exterior. Saying "may give" implies discretion: increase Guizhi or add Fuling (Poria). Xu Lingtai says "use previous method" refers to mis-treatment, which is correct. Otherwise, after taking soup, Chong shouldn't occur, yet it says "do not give." My interpretation is thus. Chen Xiuyuan disagrees, citing Zhanglingshao: Taiyang Qi rises from Supreme Yin to chest/diaphragm, out to muscle/couli, to skin/hair. I don't know what he points to, likely explaining Chong. Taiyang meridian movement causes Chong, involving Chong Mai. But the reason is unknown. Taiyang is exterior guard, meridians run back of body (*Lingshu*). If Zhanglingshao is right, they run front. Did Zhanglingshao mix Hand/Foot Taiyang because Hand Taiyang passes throat/diaphragm? If so, text goes Small Intestine -> Stomach -> Diaphragm -> Throat, not skin/hair. Treatment of Foot Taiyang is off track. Though he speaks Hand Taiyang, his drugs aren't Hand Taiyang drugs. Chest/flank pain is Shaoyang/Jueyin location; Taiyang Wind Strike is Shaoyang. If flank hardness, add Muli (Jueyin drug). Each meridian shows its disease, matching *Lingshu*. Tang discusses Taiyang disease 10 days later, floating-thin pulse, desire to lie down. He says floating means exterior resolved; thin pulse/desire to lie down means Shaoyin involvement, Yuan Yang cannot exit, use Fuzi-Xixin Tang. Shaoyin chapter has no such formula; likely missing "Mahuang" from Mahuang Fuzi Xixin Tang. In Shaoyin commentary on Mahuang Fuzi Xixin Tang, he says pathogen enters from exterior, combines with Taiyang, resolve via sweat, adding "aversion to cold" to fever. He proposes moving this to Taiyang floating-thin/desire-to-lie-down. If floating means exterior resolved, why use it to resolve exterior there but not here? He adds "thin pulse/desire to lie down" under chest/flank pain above Xiao Chai Hu Tang. If thin pulse/desire to lie down has no accompanying symptoms, use Mahuang Fuzi Xixin Tang? If accompanied, ignore thin pulse/desire to lie down? He adds "desire to lie down" under "pulse only floating" above Mahuang Tang. Desire to lie down is not Shaoyang; he says releasing exterior reaches Shaoyang pivot, Shaoyin Qi exits, but formula is Mahuang Tang. Can Mahuang Tang treat Shaoyang? He says chest/flank pain is due to Sanjiao membrane blockage preventing Kidney Qi exit, ignoring difference between Hand/Foot Shaoyang. Tang respects *Neijing* and Zhang Zhongjing; ask if Hand Shaoyang has bitter taste/chest-flank pain like Foot Shaoyang (*Lingshu*)? Xiao Chai Hu Tang treats Foot Shaoyang, no doubt. Tang’s "East-West Integration" is like this; his whole book (*Shanghan Qianzhu Buzheng*, *Jinkui Qianzhu Buzheng*) is full of errors. I note this for experts in Changsha learning.
Shanghan Six Meridians not distinguishing Hand/Foot is wrong. Tang pushes this further where forms connect, losing ancient meridian distinctions unknowingly; this error starts with his materia medica study. On Guizhi Tang, he says Guizhi circulates Heart Yang from Small Intestine network outward. On Mahuang Tang, he says Guizhi reaches tendons/joints from Liver blood level. On Wuling San, he says Guizhi guides Heart Fire down to Water to transform Qi. On Guizhi Qu Gui Jia Fuling Baizhu Tang discussing Wuling San, he says it also enters Heart/Liver blood level, while Wuling San/Guiling Wuweizi Gancao Tang take entering Bladder to transform Qi, not Guizhi transforming Qi itself, but Fuling/Zexie guiding Guizhi into water to transform water to Qi. His theories are chaotic. If Guizhi is Heart/Liver drug, and also enters Heart/Liver blood, what is it? If circulating Taiyang Qi outward makes Water descend, it shouldn't enter Bladder, yet he says enter Bladder to transform Qi. If entering Bladder to transform Qi, and needs Fuling/Zexie to transform water to Qi, does untransformed water still go to urine? Asking Tang, he would laugh. Guizhi does enter Heart/Liver, but knowing it is Taiyang drug for Wind Strike spontaneous sweating is crucial. Knowing it is Taiyang drug but not reaching skin/hair to sweat, Guizhi Tang treats more than spontaneous sweating. Guizhi is more than Taiyang drug; methods seen in Zhang Zhongjing’s formulas:
Formula with 1 fen Guizhi: Zhupi Da Wan. Nursing woman, irritability/vomiting, Yangming heat excess, Middle Qi deficiency. Gancao tonifies deficiency. Shigao/Baiwei are Yangming drugs, calm vomiting/attract floating Yang. Yangming heat comes from Gallbladder; Zhuru clears Gallbladder fire. Cold drugs suit disease but not supporting life Qi. Sweet drugs suit deficiency but not Stomach heat. Raw Gancao avoids staying too long; add Guizhi to combine Pungent-Sweet to transform Qi. Rescue drugs gain tonification benefit, named Anzhong Yiqi Zhupi Da Wan.
Formula with 2 fen Guizhi: Zhizhu San. Guizhi 2 fen cannot reach Lower Jiao; cleverly uses 14 fried spiders to guide. Spider rises with Guizhi, Guizhi descends with spider. Hu hernia moves up/down; Spider+Guizhi moves up/down, draining Liver pathogen treating Hu hernia. Wuling San: Sweating, fluid deficiency, Stomach dryness, thirst; Bladder Qi not transforming, water accumulation, difficult urination, floating-mild fever, exterior pathogen remains. Er Ling/Zexie guide water/diuresis; Baizhu tonifies Spleen/generates fluids; little Guizhi releases exterior. Taken as powder with four items, drink warm water, Taiyang Jing/Fu Qi transform. Interior/exterior treated separately yet harmoniously.
Formula with 3 fen Guizhi: Tugua Gen San. Four items 3 fen each, powder with wine, clear/unblock/descend, move stasis/nourish dryness. Guizhi+Wine moves horizontally in collaterals; Shaoyao+Gancao descends to lower abdomen; Tugua Gen connects upper/lower. Good agent for menses seemingly flowing but not.
Formula with equal parts Guizhi: Guizhi Fuling Wan. Guizhi lacks ability to purge; for purge syndrome using Guizhi seems insufficient. But during pregnancy, gradual grinding not rapid attack. Zhu Yu uses Danpi/Taoren; Guizhi+Fuling transform Qi as vanguard of blood drugs; Shaoyao moves Yin as controller of Qi drugs. Five items equal parts honey pill, not like Wenjing Tang/Xiayu Xuetang. Why dislike little Guizhi? Little amount safe from not descending due to Fuling/Shao power. Banxia San Ji Tang: Shaoyin Cold pathogen, phlegm-fluid obstructing throat pain. Three items pungent-sweet-warm-dry, Gancao roasted, unsuitable for hot pain, not counter-treatment. Visible Guizhi small dose...
Formula with 1 liang Guizhi: Guizhi Gancao Longgu Muli Tang. Irritability from burning needle, Heart/Kidney shocked. Longmu calms Kidney Yang, Guigan calms Heart Yang. No other symptoms, so no other drugs. Little Guizhi prevents descending with Longmu...