（２）六经相传：人身是一个统一的有机整体，全身经脉相贯，气血流通。故局部有病，往往与全身有紧密联系。例如太阳主人身最外层，为六经之大表而统摄营卫。凡六淫外邪自表而传入于里，各经皆可受病。故后人以太阳病为例，而有循经传（太阳传阳明）、越经传（太阳传少阳）、误下传（太阳传太阴）、表里传（太阳传少阴）、首尾传（太阳传厥阴）等不同名目。但表病内传的规律，一般有从阳从阴之别。如病邪势盛，正气充实，正邪交争，则容易转属为阳证，故阳盛易入二阳之腑，如“太阳病，发汗后，……若脉浮，微热，消渴者，五苓散主之”（７１条），是病邪由表而入于太阳之腑，寒水蓄于膀胱，阳气不得施化，所谓“有表里证”（７４条）故用五苓散，以外散表寒内利水道为治也。若“服桂枝汤，大汗出后，大烦渴不解，脉洪大者，白虎加人参汤主之”（２６条）。此是表病汗后，津气受伤，邪从阳明燥热之化，故主治以凉胃清热益气生津之法。
又有“太阳病三日，发汗不解，蒸蒸发热者，属胃也，调胃承气汤主之”（２４８条），则是表邪化热入里，胃燥成实，故主以和胃泻热之法，而用调胃承气汤。其“三阳并病，太阳证罢，但发潮热，手足汗出，大便难而谵语者，下之则愈，宜大承气汤”（２２０条）。此因二阳并病，太阳证罢，邪热尽归于阳明之里，腑实燥结之证，比较突出，故主用峻下热结之法。若表病入里，由太阳而转入少阳，枢机不利，则当施用和解之法。如“本太阳病不解，转入少阳者，胁下硬满，干呕不能食，往来寒热，尚未吐下，脉沉紧者，与小柴胡汤”（２６６条）即是其例。亦有患者在同一表病的基础上，如正气虚衰，病邪势盛，阴盛阳微，其表病容易转属为阴证，故阴盛易入三阴之脏。如“病发热头痛，脉反沉，若不差，身体疼痛，当救其里，宜四逆汤”（９２条）。此条是承上条而来，发热头痛，身疼痛，是表寒证。脉反沉，是里虚脉，以脉括证，自当有上条“下利清谷”之主证在内。故治法以救里为急，而用回阳救逆之四逆汤，亦与“少阴病，脉沉者，急温之，宜四逆汤”（３２３条）同义。另有“太阳病，外证未除，而数下之，遂协热而利，利下不止，心下痞硬，表里不第三卷１８８解者，桂枝人参汤主之”（１６３条）。此是太阳表病误下，导致中虚脏寒，病属表里不解，而里虚寒证重，似当列为太阴病之例。疾病的发生发展和变化，不离阴阳消长邪正进退之机，太阳表病如此，其他各经亦然。如“服柴胡汤已，渴者属阳明，以法治之”（９７条）。此条当是火燥相合，由少阳而转属为阳明病之例。又有“自利不渴者，属太阴，以其脏有寒故也，当温之，宜服四逆辈”（２７７条）。考太阴病主方为理中汤（丸）。若四逆汤为回阳救逆主方，当属少阴范畴。此云“宜服四逆辈”，正与《金匮》肝病实脾之旨略同，惟恐病势由轻而重，由太阴而转入少阴之意。
另如厥阴寒厥、戴阳等证，宜用四逆、白通汤等之回阳救逆法者，当亦与少阴病虚寒有关。
（３）表里相传：此外，三阳三阴之间，表里出入，最能影响病势相传与相互转化。故《内经》有“病一日则巨阳与少阴俱病”、“二日则阳明与太阴俱病”、“三日则少阳与厥阴俱病”（《素问·热论篇》）之说，可谓已发其端。近人恽铁樵先生据柯琴及日·医喜多村之见，鲜明地指出：“实则太阳，虚则少阴；实则阳明，虚则太阴；实则少阳，虚则厥阴。”最具卓识，而有创见。盖六经病证传变之规律，既有一般普遍性，如上文所述有从阳从阴之别，又有各自特殊性。此则表里相传及疾病在表里之间的相互转化，至关重要。例如“太阳病发汗，汗出不解，其人仍发热，心下悸，头眩，身动，振振欲擗地者，真武汤主之”（８２条）。“发汗，若下之，病仍不解，烦躁者，茯苓四逆汤主之”（６９条）。据上两条可知表病汗下之后，最易引起心肾阳气虚衰或寒水内泛等变证。故少阴里虚寒证，多见于太阳一篇，由此可见太阳少阴表里关系的重要性。又如“阳明病，潮热，大便微硬者，可与大承气汤。不硬者，不可与之，少与小承气汤，汤入腹中，转矢气者，此有燥屎也，乃可攻之。若不转矢气者，此但初头硬，后必溏，不可攻之。攻之必胀满不能食也，欲饮水者，与水则哕”（２０９条），是阳明误用攻下，导致中虚脏寒，而病入太阴，亦可说明阳明太阴证候类似，最易混淆，故病之属实属虚，必须仔细审辨。惟少阳病传入厥阴之证，论中尚无明文可以稽考。反之，如“伤寒脉浮而缓，手足自温者，是为系在太阴。太阴者，身当发黄，若小便自利者，不能发黄；至七八日，大便硬者，为阳明病也”（１８７条）。此是太阴湿从燥化，而转属为阳明病之证。若“少阴病，八九日，一身手足尽热者，以热在膀胱，必便血也”（２９３条），当是脏邪还腑，由里出表，由少阴而外达太阳之征象。又如“呕而发热者，小柴胡汤主之”（３９７条）。考小柴胡汤能和解少阳，宣展枢机，为少阳主方。此条见于厥阴篇，根据注家解释，似可属于厥阴转出少阳之证。盖阳证入阴，是病邪深入于里，病势发展迅速，病候较重，也就是病机向坏的方面转化，故其病为进；若阴证转阳，病邪由里出表，病势转为缓和，病候较轻，是疾病有向愈之机，故其病为退。
（五）伤寒方可治杂病论读《伤寒论》，必须认识到伤寒方不仅可治伤寒（广义），而且可治某些杂病并广泛涉及到内外妇儿各科范围。苟能深明此理，通达要妙，将伤寒方广泛运用于临床之中，做到理论与实践之统一，自能处理裕如，应变无穷。考《伤寒论》、《金匮》两书，原名《伤寒杂病论》（见仲景自序），在宋以前，本是一书。故唐·王焘《外台秘要》所载今本《金匮》条文，云出“仲景《伤寒论》”；所载之方，云“此仲景《伤寒论》方也”。是仲景之书，本伤寒杂病合论之旨，所载之方，自可适用于杂病。今从仲景全书中，探索二者共同之机理，推行伤寒方可治杂病之方法，并从临床实践中，加以证实，殊有必要。
１从《伤寒论》中，阐明伤寒方可治杂病之机理第三卷１８９《内经》谈病机，有以六气而言者，有以脏腑而言者，说见《素问·至真要大论》。伤寒注家亦有六气为本，三阳三阴为标，脏腑为本，经络为标之说。故审察病机，循此而探索伤寒方，可治杂病之理，自寓求本之义。先以六气言之，如《伤寒论》中，用桂枝汤治中风，麻黄汤治太阳伤寒，此为在表风寒而言。若理中汤、丸治太阴脏寒，附子汤治少阴阳虚而寒，自属里寒，至于四逆汤治纯阴无阳，通脉、白通二方治格阳、戴阳，则属里寒重笃之证。热与寒相对，如葛根芩连汤治表里皆热，白虎汤治阳明独盛之热，三承气汤以通下为法，则是治阳明有形之燥热矣。湿与燥相对，茵陈蒿汤、栀子柏皮汤、麻黄连翘赤小豆汤，为治阳明湿热发黄，自可于太阴病中理中、四逆辈求之。然此云六气，多侧重于外来致病因素而言。若躯体内部机能失调，亦可产生六气之化。如脾肾阳微，可致内寒；脾虚失运，多成内湿；液燥津枯，阳热生热，治则自可参照太阴、阳明温清等法。至于厥少阴虚阳亢，生风动火，仲景法似未备，然推而广之，柔润滋填、凉肝熄风之法，如黄连阿胶、加减复脉诸方；火为元气之贼，古人并有六气皆从火化之说，证之临床，火病多见，自是事实。仲景方中，如三黄泻心，治心、胃亢盛之火，白虎、竹叶治阳明胃燥之火，柴胡龙牡治肝胆逆冲之火，黄连阿胶治少阴阴虚阳亢之火。凡此不仅为伤寒立法，设杂病病机，有同于此，亦当可为借鉴也。
次谈病机属于脏腑者，首先论肺：肺病不见于太阴病篇，古今注家啧有烦言，实则肺系病变最多，凡六经皆可涉及。盖肺为华盖，位居上焦，司呼吸，主一身之气，其变动为喘咳。肺主气属卫，外合皮毛，故太阳伤寒表实“无汗而喘者，麻黄汤主之”（３５条）。若外寒里饮，“伤寒表不解，心下有水气，干呕发热而咳……或喘者，小青龙汤主之”（４０条）。中风表虚自汗，或挟宿饮，肺卫失宣，亦可引起喘逆。如“太阳病，下之微喘者，桂枝加厚朴杏子汤主之”（４３条）。“喘家作，桂枝加厚朴杏子佳”（１８条）。又有外邪入里，肺热壅盛，失其清肃宣降之令，而为喘逆，如“发汗后，不可更行桂枝汤，汗出而喘，无大热者，可与麻黄杏仁甘草石膏汤”（６３条）。《内经》论咳，有“聚于胃，关于肺”（《素问·咳论》）之说。故“阳明病，反无汗，而小便利，二三日呕而咳，手足厥者，必苦头痛”（１９７条）。“阳明病，但头眩，不恶寒，故能食而咳，其人咽必痛”（１９８条）。前者为胃寒饮逆，即阳明中寒证；后者风热上干，是阳明风热证。可证肺胃之气，一脉相通，胃失和降，一干肺系清肃之令，无论虚寒实热两途，皆能而为咳为喘者如此。“太阳病，桂枝证，医反下之，利遂不止，脉促者，表未解也；喘而汗出者，葛根黄芩黄连汤主之”（３４条）。此是肠热下利，里热上扰，肺失清肃，而为喘逆，与表邪致喘者有殊。可见肺与大肠相为表里之说，证之病候，确有所据。少阳病有往来寒热等五主证，其或然七证有“若咳者”，方用小柴胡汤“去人参、大枣、生姜，加五味子、干姜”（９６条），此与四逆散证“其人或咳”（３１８条）加五味子、干姜，用意略同。盖寒饮咳喘，法宜辛温宣降，仲景每以细辛与干姜、五味子同用。此二者一是少阳枢机不利，一是厥阴肝郁气滞，少阳主火化，厥阴从中见，木反侮金，犯肺致咳，虽挟寒饮，亦不宜细辛辛散，以免动风助火之嫌。可见经方用药，或加或减，均有法度。太阴病以腹满而吐，食不下，自利益甚，时腹自痛等为主证，脾虚脏寒，似与肺之关系不大。然脾气散精，上归于肺，脾失运化，聚为寒饮，结于心下，而为咳喘，如小青龙汤必用干姜温中化饮为主，足证两太阴关系密切。仲景将肺系病变已详述于太阳篇，故不再见于太阴篇也。少阴病阳虚寒化，水寒泛溢，“其人或咳”（３１６条），如真武证；“少阴病，下利六七日，咳而呕渴，心烦不得眠，猪苓汤主之”（３１９条），则是阴虚热化，水热相结。盖肾为水脏，肺主气，为水之高源，肾水上逆，子盗母气，故无论寒化热化，均能导致肺病而为咳喘。
第三卷１９０心为火脏，主血、主脉，又主神志疾患。心在左乳下，正当虚里处。《内经》谓“胃之大络，名曰虚里，贯膈络肺，出于左乳下，其动应衣，脉结代，心动悸，炙甘草汤主之”（１７７条）。此是阴血虚而不得濡润，阳气虚而不能煦化，故见心悸之证，结代之脉，法以通阳复脉育阴濡润为治。
若“发汗过多，其人叉手自冒心，心下悸，欲得按者，桂枝甘草汤主之”（６４条），则是心液外泄，心阳大虚，故叉手自冒，欲得外卫。可见中医诊法，虚则喜按，实则拒按，自是不磨之论，故治用辛甘化阳甘温益气之法。若进一步心阳外越，神明不安，不仅烦躁，甚至惊狂，则甘温镇涩之法，如桂甘龙牡、桂枝救逆汤方意，又宜采用。另外，心病多是火热之证，如“少阴病，得之二三日以上，心中烦，不得眠，黄连阿胶汤主之”（３０３条）。此是心火太亢，肾阴枯竭，治宜补水泻火，如黄连阿胶汤，正是对证之方。
脾位居中焦，主运化水谷，散布精微。太阴病以腹满而吐，食不下，自利益甚，时腹自痛为主证，病机为脾虚脏寒，治法主用温中，故曰：“自利不渴者，属太阴，以其脏有寒故也，当温之，宜服四逆辈”（２７７条）。“若发汗后，腹胀满者，厚朴生姜半夏甘草人参汤主之”（６６条），则脾虚气滞浊气上逆之证。其证重在腹满而吐，与上条侧重下利者有异，故用扶脾益虚破气导滞之法，亦即补虚与破气并用之法。若中焦脾虚，寒湿郁滞，致使肝胆疏泄功能失常，胆汁溢于全身，因而发黄。但此与阳明湿热发黄有本质的不同，是为寒湿发黄。
肾位居下焦，为人身真阳真阴之本。少阴病以脉微细但欲寐为提纲，直是阳虚寒化之证。
（2）六经相传：人体是一个统一的有机整体，全身经脉相互贯通，气血流通顺畅。因此，局部发生病变，往往与全身状况有着紧密联系。例如，太阳经主管人体最外层，是六经中的大表，统摄营气与卫气。凡是六淫外邪从体表传入体内，各条经络都可能受病。所以后人以太阳病为例，提出了循经传（太阳传阳明）、越经传（太阳传少阳）、误下传（太阳传太阴）、表里传（太阳传少阴）、首尾传（太阳传厥阴）等不同名称。但是，表证内传的规律，一般分为从阳和从阴两类区别。如果病邪势盛，正气充实，正邪激烈交争，则容易转化为阳证，所以阳盛时容易传入二阳之腑，如“太阳病，发汗后，……若脉浮，微热，消渴者，五苓散主之”（第71条），这是病邪由表进入太阳之腑，寒水蓄积于膀胱，阳气不能气化，所谓“有表里证”（第74条），故用五苓散，以外散表寒、内利水道为治法。如果“服桂枝汤，大汗出后，大烦渴不解，脉洪大者，白虎加人参汤主之”（第26条）。这是表证发汗后，津液和气受损，病邪转化为阳明燥热，故主治以清胃清热、益气生津之法。
又有“太阳病三日，发汗不解，蒸蒸发热者，属胃也，调胃承气汤主之”（第248条），这是表邪化热入里，胃中燥结成实，故主以和胃泻热之法，使用调胃承气汤。其“三阳并病，太阳证罢，但发潮热，手足濈濈汗出，大便难而谵语者，下之则愈，宜大承气汤”（第220条）。这是因为二阳并病，太阳证已罢，邪热全部归于阳明之里，腑实燥结的证候比较突出，故主用峻下热结之法。如果表病入里，由太阳转入少阳，枢机不利，则应当施用和解之法。如“本太阳病不解，转入少阳者，胁下硬满，干呕不能食，往来寒热，尚未吐下，脉沉紧者，与小柴胡汤”（第266条）就是其中的例子。也有患者在同一表证的基础上，如果正气虚衰，病邪势盛，阴盛阳微，其表证容易转化为阴证，所以阴盛时容易传入三阴之脏。如“病发热头痛，脉反沉，若不差，身体疼痛，当救其里，宜四逆汤”（第92条）。这条是承接上一条而来，发热头痛，身疼痛，是表寒证。脉反沉，是里虚脉，以脉概括证候，自然包含上一条“下利清谷”的主要证候在内。故治法以救里为急，使用回阳救逆的四逆汤，也与“少阴病，脉沉者，急温之，宜四逆汤”（第323条）意思相同。另有“太阳病，外证未除，而数下之，遂协热而利，利下不止，心下痞硬，表里不解者，桂枝人参汤主之”（第163条）。这是太阳表证误用下法，导致中焦虚损、脏腑寒冷，病属表里同病，且里虚寒证较重，似乎应当列为太阴病的例子。疾病的发生发展和变化，离不开阴阳消长、邪正进退的机理，太阳表证如此，其他各经也是如此。如“服柴胡汤已，渴者属阳明，以法治之”（第97条）。这一条应当是火燥相合，由少阳转属为阳明病的例子。又有“自利不渴者，属太阴，以其脏有寒故也，当温之，宜服四逆辈”（第277条）。考太阴病的主方为理中汤（丸）。如果四逆汤是回阳救逆的主方，当属少阴范畴。这里说“宜服四逆辈”，正与《金匮要略》肝病实脾的宗旨大致相同，只是担心病势由轻变重，由太阴转入少阴的意思。
另外如厥阴寒厥、戴阳等证候，适宜用四逆汤、白通汤等的回阳救逆法，应当也与少阴病的虚寒有关。
（3）表里相传：此外，三阳和三阴之间，表里的出入，最能影响病势的相传与相互转化。所以《内经》有“病一日则巨阳与少阴俱病”、“二日则阳明与太阴俱病”、“三日则少阳与厥阴俱病”（《素问·热论篇》）的说法，可以说已经开启了这方面的论述。近代恽铁樵先生根据柯琴及日本医生喜多村的见解，鲜明地指出：“实则太阳，虚则少阴；实则阳明，虚则太阴；实则少阳，虚则厥阴。”最具卓识，且有创见。大概六经病证传变的规律，既有一般普遍性，如上文所述有从阳从阴的区别，又有各自特殊性。这表里相传及疾病在表里之间的相互转化，至关重要。例如“太阳病发汗，汗出不解，其人仍发热，心下悸，头眩，身瞤动，振振欲擗地者，真武汤主之”（第82条）。“发汗，若下之，病仍不解，烦躁者，茯苓四逆汤主之”（第69条）。据以上两条可知，表证发汗或攻下之后，最容易引起心肾阳气虚衰或寒水内泛等变证。所以少阴里虚寒证，多见于太阳病篇，由此可见太阳与少阴表里关系的重要性。又如“阳明病，潮热，大便微硬者，可与大承气汤。不硬者，不可与之，少与小承气汤，汤入腹中，转矢气者，此有燥屎也，乃可攻之。若不转矢气者，此但初头硬，后必溏，不可攻之。攻之必胀满不能食也，欲饮水者，与水则哕”（第209条），这是阳明病误用攻下，导致中焦虚损、脏腑寒冷，而病入太阴，也可以说明阳明与太阴证候类似，最容易混淆，所以病之属实属虚，必须仔细审辨。只有少阳病传入厥阴的证候，书中尚无明文可以考证。反之，如“伤寒脉浮而缓，手足自温者，是为系在太阴。太阴者，身当发黄，若小便自利者，不能发黄；至七八日，大便硬者，为阳明病也”（第187条）。这是太阴湿邪从燥化，而转属为阳明病的证候。如果“少阴病，八九日，一身手足尽热者，以热在膀胱，必便血也”（第293条），应当是脏邪还腑，由里出表，由少阴向外达太阳的征象。又如“呕而发热者，小柴胡汤主之”（第397条）。考小柴胡汤能和解少阳，宣展枢机，为少阳主方。这一条见于厥阴篇，根据注家解释，似乎可属于厥阴转出少阳的证候。大概阳证入阴，是病邪深入于里，病势发展迅速，病候较重，也就是病机向坏的方面转化，所以其病为进；若阴证转阳，病邪由里出表，病势转为缓和，病候较轻，是疾病有向愈之机，所以其病为退。
（五）伤寒方可治杂病论 读《伤寒论》，必须认识到伤寒方不仅可治伤寒（广义），而且可治某些杂病并广泛涉及到内外妇儿各科范围。如果能深明此理，通达要妙，将伤寒方广泛运用于临床之中，做到理论与实践的统一，自然能处理裕如，应变无穷。考《伤寒论》、《金匮要略》两书，原名《伤寒杂病论》（见张仲景自序），在宋代以前，本是一本书。所以唐代王焘《外台秘要》所载今本《金匮要略》条文，称出自“仲景《伤寒论》”；所载之方，称“此仲景《伤寒论》方也”。这说明仲景之书，本是伤寒杂病合论的宗旨，所载之方，自然适用于杂病。现在从仲景全书中，探索二者共同的机理，推行伤寒方可治杂病的方法，并从临床实践中加以证实，非常有必要。
1. 从《伤寒论》中，阐明伤寒方可治杂病之机理 《内经》谈病机，有以六气而言者，有以脏腑而言者，说法见《素问·至真要大论》。伤寒注家也有六气为本，三阳三阴为标，脏腑为本，经络为标的说法。所以审察病机，循此而探索伤寒方可治杂病之理，自然蕴含求本的意义。先以六气言之，如《伤寒论》中，用桂枝汤治中风，麻黄汤治太阳伤寒，这是在表风寒而言。如果理中汤、丸治太阴脏寒，附子汤治少阴阳虚而寒，自属里寒，至于四逆汤治纯阴无阳，通脉汤、白通汤治格阳、戴阳，则属里寒重笃之证。热与寒相对，如葛根芩连汤治表里皆热，白虎汤治阳明独盛之热，三承气汤以通下为法，则是治阳明有形之燥热了。湿与燥相对，茵陈蒿汤、栀子柏皮汤、麻黄连翘赤小豆汤，为治阳明湿热发黄，自然可在太阴病中理中汤、四逆汤类方中寻求对应。然而这里说的六气，多侧重于外来致病因素而言。如果躯体内部机能失调，亦可产生六气的变化。如脾肾阳微，可致内寒；脾虚失运，多成内湿；液燥津枯，阳热生热，治则自然可参照太阴、阳明温清等法。至于厥阴、少阴虚阳亢，生风动火，仲景的法度似乎不完备，然而推而广之，柔润滋填、凉肝熄风之法，如黄连阿胶汤、加减复脉汤诸方；火为元气之贼，古人并有六气皆从火化的说法，验证于临床，火病多见，自是事实。仲景方中，如三黄泻心汤，治心、胃亢盛之火，白虎汤、竹叶石膏汤治阳明胃燥之火，柴胡加龙骨牡蛎汤治肝胆逆冲之火，黄连阿胶汤治少阴阴虚阳亢之火。凡此不仅为伤寒立法，假设杂病病机，有与此相同的，也应当可以作为借鉴。
次谈病机属于脏腑者，首先论肺：肺病不见于太阴病篇，古今注家颇有争议，其实肺系病变最多，凡六经皆可涉及。盖肺为华盖，位居上焦，司呼吸，主一身之气，其变动为喘咳。肺主气属卫，外合皮毛，所以太阳伤寒表实“无汗而喘者，麻黄汤主之”（第35条）。如果外寒里饮，“伤寒表不解，心下有水气，干呕发热而咳……或喘者，小青龙汤主之”（第40条）。中风表虚自汗，或挟宿饮，肺卫失宣，亦可引起喘逆。如“太阳病，下之微喘者，桂枝加厚朴杏子汤主之”（第43条）。“喘家作，桂枝加厚朴杏子佳”（第18条）。又有外邪入里，肺热壅盛，失其清肃宣降之令，而为喘逆，如“发汗后，不可更行桂枝汤，汗出而喘，无大热者，可与麻黄杏仁甘草石膏汤”（第63条）。《内经》论咳，有“聚于胃，关于肺”（《素问·咳论》）的说法。所以“阳明病，反无汗，而小便利，二三日呕而咳，手足厥者，必苦头痛”（第197条）。“阳明病，但头眩，不恶寒，故能食而咳，其人咽必痛”（第198条）。前者为胃寒饮逆，即阳明中寒证；后者风热上干，是阳明风热证。可证肺胃之气，一脉相通，胃失和降，一干肺系清肃之令，无论虚寒实热两途，皆能而为咳为喘者如此。“太阳病，桂枝证，医反下之，利遂不止，脉促者，表未解也；喘而汗出者，葛根黄芩黄连汤主之”（第34条）。这是肠热下利，里热上扰，肺失清肃，而为喘逆，与表邪致喘者有所不同。可见肺与大肠相为表里之说，验证于病候，确有所据。少阳病有往来寒热等五个主证，其或然七证有“若咳者”，方用小柴胡汤“去人参、大枣、生姜，加五味子、干姜”（第96条），这与四逆散证“其人或咳”（第318条）加五味子、干姜，用意大致相同。大概寒饮咳喘，法宜辛温宣降，仲景每以细辛与干姜、五味子同用。此二者一是少阳枢机不利，一是厥阴肝郁气滞，少阳主火化，厥阴从中见，木反侮金，犯肺致咳，虽挟寒饮，亦不宜细辛辛散，以免动风助火之嫌。可见经方用药，或加或减，均有法度。太阴病以腹满而吐，食不下，自利益甚，时腹自痛等为主证，脾虚脏寒，似与肺的关系不大。然而脾气散精，上归于肺，脾失运化，聚为寒饮，结于心下，而为咳喘，如小青龙汤必用干姜温中化饮为主，足以证明两太阴关系密切。仲景将肺系病变已详述于太阳篇，故不再见于太阴篇也。少阴病阳虚寒化，水寒泛溢，“其人或咳”（第316条），如真武汤证；“少阴病，下利六七日，咳而呕渴，心烦不得眠，猪苓汤主之”（第319条），则是阴虚热化，水热相结。盖肾为水脏，肺主气，为水之高源，肾水上逆，子盗母气，故无论寒化热化，均能导致肺病而为咳喘。
心为火脏，主血、主脉，又主神志疾患。心在左乳下，正当虚里处。《内经》谓“胃之大络，名曰虚里，贯膈络肺，出于左乳下，其动应衣，脉结代，心动悸，炙甘草汤主之”（第177条）。这是阴血虚而不得濡润，阳气虚而不能煦化，故见心悸之证，结代之脉，法以通阳复脉育阴濡润为治。
如果“发汗过多，其人叉手自冒心，心下悸，欲得按者，桂枝甘草汤主之”（第64条），则是心液外泄，心阳大虚，故叉手自冒，欲得外卫。可见中医诊法，虚则喜按，实则拒按，自是不磨之论，故治用辛甘化阳、甘温益气之法。若进一步心阳外越，神明不安，不仅烦躁，甚至惊狂，则甘温镇涩之法，如桂枝甘草龙骨牡蛎汤、桂枝救逆汤方意，又宜采用。另外，心病多是火热之证，如“少阴病，得之二三日以上，心中烦，不得眠，黄连阿胶汤主之”（第303条）。这是心火太亢，肾阴枯竭，治宜补水泻火，如黄连阿胶汤，正是对证之方。
脾位居中焦，主运化水谷，散布精微。太阴病以腹满而吐，食不下，自利益甚，时腹自痛为主证，病机为脾虚脏寒，治法主用温中，故曰：“自利不渴者，属太阴，以其脏有寒故也，当温之，宜服四逆辈”（第277条）。“若发汗后，腹胀满者，厚朴生姜半夏甘草人参汤主之”（第66条），则是脾虚气滞浊气上逆之证。其证重在腹满而吐，与上条侧重下利者有异，故用扶脾益虚、破气导滞之法，亦即补虚与破气并用之法。若中焦脾虚，寒湿郁滞，致使肝胆疏泄功能失常，胆汁溢于全身，因而发黄。但此与阳明湿热发黄有本质的不同，是为寒湿发黄。
(2) Transmission of the Six Meridians: The human body is a unified organic whole, with all meridians interconnected and Qi and Blood flowing smoothly. Therefore, pathology in a local area is often closely linked to the condition of the entire body. For example, the Taiyang (Greater Yang) meridian governs the outermost layer of the body, serving as the major exterior of the Six Meridians and regulating Ying (Nutritive Qi) and Wei (Defensive Qi). Whenever the pathogenic factors of the Six Evils (Liu Yin, i.e., Wind, Cold, Summer-heat, Dampness, Dryness, Fire) enter from the exterior into the interior, any of the meridians may become diseased. Hence, later physicians used Taiyang disease as an example to propose different transmission patterns such as Jingluo Chuan (Transmission along the Meridians: Taiyang to Yangming), Yuejing Chuan (Skipping Meridians Transmission: Taiyang to Shaoyang), Wu Xia Chuan (Transmission due to Inappropriate Purging: Taiyang to Taiyin), Biaoli Chuan (Exterior-Interior Transmission: Taiyang to Shaoyin), and Shouwei Chuan (Head-to-Tail Transmission: Taiyang to Jueyin). However, the general rule for the transmission of exterior syndromes into the interior is generally distinguished by whether it follows the Yang or Yin pathways. If the pathogenic factor is vigorous and the Healthy Qi (Zheng Qi) is sufficient, leading to intense struggle between Healthy Qi and Pathogen, it tends to transform into a Yang syndrome. Thus, when Yang is abundant, it easily enters the Fu organs of the Two Yangs. For instance, "In Taiyang disease, after sweating, ... if the pulse is floating, there is slight fever, and polydipsia, Wuling San (Five-Ling Decoction) should be administered" (Clause 71). This indicates that the pathogen has entered the Fu organ of Taiyang from the exterior; cold-water accumulates in the Bladder, and Yang Qi fails to perform its Qi-transformation function, constituting what is called "having both exterior and interior syndromes" (Clause 74). Therefore, Wuling San is used to disperse exterior cold externally and promote water metabolism internally. If "after taking Guizhi Tang (Cinnamon Twig Decoction), profuse sweating occurs, followed by severe restlessness and unrelenting thirst, with a flooding pulse, Baihu Jia Renshen Tang (White Tiger Decoction plus Ginseng) should be administered" (Clause 26). This represents damage to Body Fluids and Qi after sweating for an exterior syndrome, where the pathogen transforms into dry-heat of Yangming. The treatment principle is to cool the Stomach, clear heat, tonify Qi, and generate fluids.
Furthermore, "In Taiyang disease for three days, sweating fails to resolve the condition, and there is steaming-hot fever, indicating involvement of the Stomach; Tiaowei Chengqi Tang (Stomach-Regulating Purging Decoction) should be administered" (Clause 248). This signifies that exterior pathogen transformed into heat and entered the interior, causing dryness and accumulation in the Stomach. The treatment principle is to harmonize the Stomach and purge heat, using Tiaowei Chengqi Tang. Regarding "Three-Yang combined disease, with Taiyang syndrome resolved, only tidal fever, continuous sweating on hands and feet, difficulty in defecation, and delirium are present; purging will cure it, Da Chengqi Tang (Major Order the Qi Decoction) is appropriate" (Clause 220). This is because in the combination of Two Yangs, with Taiyang syndrome resolved, the pathogenic heat has fully returned to the interior of Yangming, making the syndrome of Fu-organ excess and dry obstruction prominent. Thus, the method of fierce purging to resolve heat and accumulation is primarily used. If an exterior syndrome enters the interior, transitioning from Taiyang to Shaoyang (Lesser Yang), resulting in dysfunction of the pivot mechanism, the method of harmonization should be applied. For example, "Original Taiyang disease unresolved, transitioning to Shaoyang: hardness and fullness under the hypochondrium, dry retching, inability to eat, alternating chills and fever, no vomiting or purging yet, pulse deep and tight; give Xiao Chaihu Tang (Minor Bupleurum Decoction)" (Clause 266) is an example. There are also patients who, on the basis of the same exterior syndrome, if Healthy Qi is deficient and pathogenic factor is strong, with Yin abundance and Yang deficiency, the exterior syndrome easily transforms into a Yin syndrome. Thus, Yin abundance easily enters the Zang organs of the Three Yins. For instance, "Disease with fever and headache, but pulse is unexpectedly deep; if not improving, with body pain, one must rescue the interior, using Sini Tang (Frigid Extremities Decoction)" (Clause 92). This clause follows the previous one: fever, headache, and body pain indicate an exterior cold syndrome. An unexpectedly deep pulse indicates interior deficiency. Using the pulse to summarize the syndrome, it naturally includes the main symptom of the previous clause, "diarrhea with undigested food." Therefore, the treatment prioritizes rescuing the interior using Sini Tang for restoring Yang and saving from collapse, which is consistent with the meaning of "Shaoyin disease, with a deep pulse, must be warmed urgently, using Sini Tang" (Clause 323). Additionally, "Taiyang disease, exterior symptoms persist, but repeated purging was performed, leading to diarrhea accompanying heat, unceasing diarrhea, epigastric hardness and fullness, and unresolved exterior and interior conditions; Guizhi Renshen Tang (Cinnamon Twig and Ginseng Decoction) should be administered" (Clause 163). This results from inappropriate purging of a Taiyang exterior syndrome, leading to Middle Jiao deficiency and Cold-Zang cold. The disease involves both exterior and interior non-resolution, with severe interior deficiency-cold, seemingly belonging to Taiyin disease examples. The occurrence, development, and change of diseases revolve around the interplay of Yin-Yang waxing/waning and the advance/retreat of Pathogen vs. Healthy Qi. This applies to Taiyang exterior syndrome and other meridians alike. For example, "After taking Chaihu Tang (Bupleurum Decoction), if thirst develops, it belongs to Yangming; treat according to the method" (Clause 97). This likely represents a case where fire and dryness combine, transitioning from Shaoyang to Yangming disease. Also, "Spontaneous diarrhea without thirst belongs to Taiyin, because the Zang has cold; it should be warmed, suitable to take Sini category decoctions" (Clause 277). Examining Taiyin disease, the primary formula is Lizhong Tang (Regulate the Middle Decoction). Since Sini Tang is the primary formula for restoring Yang and saving from collapse, it belongs to the Shaoyin category. Saying "suitable to take Sini category" aligns roughly with the principle in *Jinkui Yaolue* of strengthening the Spleen when treating Liver disease, implying a concern that the disease progression might worsen, moving from Taiyin to Shaoyin.
Additionally, syndromes such as Jueyin Cold Reversal and Daiyang (Floating Yang) are suitable for restoring Yang and saving from collapse using formulas like Sini Tang and Bitong Tang, which are related to the deficiency-cold of Shaoyin disease.
(3) Exterior-Interior Transmission: Furthermore, the entry and exit between the Three Yangs and Three Yins most significantly affect the transmission of disease momentum and mutual transformation. Thus, *Neijing* states: "On the first day, Juyang (Taiyang) and Shaoyin are both diseased"; "On the second day, Yangming and Taiyin are both diseased"; "On the third day, Shaoyang and Jueyin are both diseased" (*Suwen: Relun Pian*). This can be said to have initiated this discussion. Modern scholar Mr. Yun Tieqiao, based on the views of Ke Qin and Japanese physician Kitamura, clearly pointed out: "When Excess, it is Taiyang; when Deficiency, it is Shaoyin; when Excess, it is Yangming; when Deficiency, it is Taiyin; when Excess, it is Shaoyang; when Deficiency, it is Jueyin." This shows profound insight and originality. The rules of transmission for Six Meridian diseases possess both general universality, such as the distinction between following Yang and Yin mentioned above, and specific particularities. The transmission between Exterior and Interior and the mutual transformation of diseases between them are crucial. For example, "Taiyang disease treated with sweating, sweat does not resolve the condition, the person still has fever, palpitations in the heart region, dizziness, muscle twitching, and trembling desire to fall to the ground; Zhenwu Tang (True Warrior Decoction) should be administered" (Clause 82). "Sweating or purging performed, disease still unresolved, with irritability; Fuling Sini Tang (Poria and Frigid Extremities Decoction) should be administered" (Clause 69). From these two clauses, it is known that after sweating or purging an exterior syndrome, it is easiest to cause variations such as deficiency-cold of Heart and Kidney Yang or internal flooding of cold-water. Therefore, Shaoyin interior deficiency-cold syndromes are frequently seen in the Taiyang chapter, highlighting the importance of the exterior-interior relationship between Taiyang and Shaoyin. Again, "Yangming disease, tidal fever, stool slightly hard; Da Chengqi Tang (Major Order the Qi Decoction) may be given. If not hard, do not give it; give a small amount of Xiaochengqi Tang (Minor Order the Qi Decoction). After the decoction enters the abdomen, if passing gas occurs, this indicates dry feces, and attacking is permissible. If no passing gas occurs, this means only the head is hard, and the rear will surely be loose; do not attack. Attacking will cause abdominal fullness and inability to eat. If desiring water, giving water causes hiccups" (Clause 209). This shows that inappropriate purging in Yangming disease leads to Middle Jiao deficiency and Zang cold, entering Taiyin. It also illustrates that Yangming and Taiyin syndromes are similar and easily confused; thus, determining whether the disease is Excess or Deficiency requires careful differentiation. Only the syndrome of Shaoyang disease transmitting to Jueyin lacks explicit text for verification. Conversely, "Shanghan (Cold Damage) with floating and slow pulse, hands and feet naturally warm, this is associated with Taiyin. Taiyin disease, the body should turn yellow; if urination is free, yellowing cannot occur; by the 7th or 8th day, if stool becomes hard, it is Yangming disease" (Clause 187). This is a syndrome where Taiyin dampness transforms into dryness, transitioning to Yangming disease. If "Shaoyin disease, after eight or nine days, the whole body and hands/feet are completely hot; because heat is in the Bladder, hematuria must occur" (Clause 293), this should be a sign of Zang pathogen returning to Fu, exiting from interior to exterior, reaching Taiyang from Shaoyin. Also, "Vomiting with fever; Xiao Chaihu Tang (Minor Bupleurum Decoction) should be administered" (Clause 397). Examining Xiao Chaihu Tang, it harmonizes Shaoyang and promotes the pivot mechanism, serving as the primary formula for Shaoyang. This clause appears in the Jueyin chapter; according to commentators, it seems to belong to Jueyin turning out to Shaoyang. Generally, Yang syndrome entering Yin means pathogen deeply enters the interior, disease momentum develops rapidly, symptoms are severe, representing a negative transformation of pathogenesis, so the disease advances. If Yin syndrome turns to Yang, pathogen exits from interior to exterior, disease momentum becomes milder, symptoms are lighter, indicating a chance of recovery, so the disease retreats.
(V) Discussion on Shanghan Formulas Treating Miscellaneous Diseases: When reading *Shanghan Lun*, one must recognize that Shanghan formulas can not only treat Shanghan (broad sense) but also certain miscellaneous diseases, extensively covering Internal Medicine, Surgery, Gynecology, and Pediatrics. If one thoroughly understands this principle and masters its subtleties, applying Shanghan formulas widely in clinical practice to unify theory and practice, one will handle situations with ease and infinite adaptability. Examining *Shanghan Lun* and *Jinkui Yaolue*, originally titled *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases, see Zhang Zhongjing's preface), were originally one book before the Song Dynasty. Thus, Wang Tao's *Waitai Miyao* cites current *Jinkui Yaolue* clauses as coming from "Zhongjing's *Shanghan Lun*" and formulas as "these are Zhongjing's *Shanghan Lun* formulas." This confirms that Zhongjing's work adhered to the principle of combining Shanghan and Zabing, so the formulas recorded are naturally applicable to miscellaneous diseases. It is highly necessary to explore the common mechanisms of both from Zhongjing's complete works, promote the method of using Shanghan formulas for miscellaneous diseases, and verify them through clinical practice.
1. Elucidating the Mechanism of Shanghan Formulas Treating Miscellaneous Diseases from *Shanghan Lun*: *Neijing* discusses pathogenesis in terms of the Six Qi (Six Climatic Factors) and the Zang-Fu organs, as seen in *Suwen: Zhi Zhen Yao Da Lun*. Commentators on Shanghan also hold that Six Qi are the root, Three Yang and Three Yin are the branch, Zang-Fu are the root, and Meridians are the branch. Therefore, examining pathogenesis and exploring the rationale for Shanghan formulas treating miscellaneous diseases along these lines naturally embodies the meaning of seeking the root. First, considering Six Qi: for example, in *Shanghan Lun*, Guizhi Tang treats Wind Strike, and Mahuang Tang treats Taiyang Cold Damage, referring to wind-cold at the exterior. Lizhong Tang/Pill treats Taiyin Zang cold, and Fuzi Tang treats Shaoyin Yang deficiency with cold, belonging to interior cold. Sini Tang treats pure Yin without Yang, Tongmai Tang and Bitong Tang treat Ge Yang (Rejecting Yang) and Daiyang (Floating Yang), belonging to severe interior cold. Heat contrasts with cold: Gegen Qinlian Tang treats heat in both exterior and interior; Baihu Tang treats exclusive heat dominance in Yangming; the Three Chengqi Tangs use purgation as the method, treating tangible dry-heat in Yangming. Dampness contrasts with dryness: Yinchen Hao Tang, Zhizi Baipi Tang, and Mahuang Lianqiao Chixiaodou Tang treat Yangming damp-heat jaundice; correspondingly, one can seek solutions in Taiyin disease using Lizhong and Sini categories. However, the Six Qi mentioned here mostly focus on external pathogenic factors. If internal bodily functions are disordered, Six Qi transformations can also arise. For instance, Spleen-Kidney Yang deficiency can cause internal cold; Spleen deficiency with failed transportation often forms internal dampness; fluid dryness and fluid depletion lead to Yang-heat generation. Treatment principles can refer to warming/clearing methods of Taiyin and Yangming. As for Jueyin and Shaoyin deficiency-Yang hyperactivity generating wind and fire, Zhongjing's methods seem incomplete. However, extending broadly, methods of softening, moistening, nourishing, cooling Liver, and extinguishing wind, such as Huanglian Ejiao Tang and Jiajian Fumai Tang; since fire is the thief of Yuan Qi, ancients stated that all Six Qi can transform into fire. Clinical evidence shows frequent fire diseases. Among Zhongjing's formulas, Sanhuang Xiexin Tang treats excessive fire in Heart and Stomach; Baihu Tang and Zhuye Shi Gao Tang treat dry-fire in Yangming Stomach; Chaihu Longgu Muli Tang treats rebellious fire of Liver and Gallbladder; Huanglian Ejiao Tang treats deficiency-Yang hyperactivity fire of Shaoyin. These are not only laws for Shanghan; assuming miscellaneous disease pathogenesis is similar, they can serve as references.
Next, discussing pathogenesis belonging to Zang-Fu, starting with Lung: Lung diseases do not appear in the Taiyin chapter, causing debate among ancient and modern commentators. In reality, Lung-related pathologies are numerous, involving all Six Meridians. The Lung is the Canopy, located in the Upper Jiao, governs respiration, controls Qi of the whole body, and its changes manifest as wheezing and coughing. Lung governs Qi and belongs to Wei, exteriorly connecting to skin and hair. Thus, Taiyang Cold Damage exterior excess "with no sweat and wheezing, Mahuang Tang should be administered" (Clause 35). If exterior cold and interior fluid retention, "Shanghan exterior unresolved, fluid qi in the chest, dry retching, fever, and cough... or wheezing, Xiaolongtan Tang (Minor Green Dragon Decoction) should be administered" (Clause 40). Wind Strike exterior deficiency with spontaneous sweating, or carrying old fluid retention, with failure of Lung-Wei dissemination, can also cause wheezing. For example, "Taiyang disease, after purging, slight wheezing, Guizhi Houpo Xingzi Tang (Cinnamon Twig, Magnolia Bark, and Apricot Kernel Decoction) should be administered" (Clause 43). "For those prone to wheezing, Guizhi Houpo Xingzi Tang is good" (Clause 18). Also, exterior pathogen entering interior, Lung heat congestion, losing clear descending and disseminating commands, causing wheezing, such as "After sweating, Guizhi Tang cannot be used again; sweating with wheezing, no significant heat, Mahuang Xingren Gancao Shigao Tang (Ephedra, Apricot Kernel, Licorice, and Gypsum Decoction) may be given" (Clause 63). *Neijing* on cough states "Gathered in Stomach, related to Lung" (*Suwen: Kelun*). Thus, "Yangming disease, unexpectedly no sweat, but free urination, vomiting and coughing after two or three days, cold hands and feet, must suffer headache" (Clause 197). "Yangming disease, only dizziness, no aversion to cold, able to eat and cough, throat must hurt" (Clause 198). The former is Stomach cold with fluid rebellion, i.e., Yangming Middle Cold syndrome; the latter is wind-heat affecting upward, i.e., Yangming Wind-Heat syndrome. This proves Lung and Stomach Qi are connected; Stomach failing to descend affects Lung's clear descending command. Whether deficiency-cold or excess-heat, both can cause cough and wheezing. "Taiyang disease, Guizhi syndrome, doctor incorrectly purged, diarrhea continues, pulse rapid, exterior unresolved; wheezing with sweating, Gegen Qinlian Tang (Kudzu, Coptis, and Scutellaria Decoction) should be administered" (Clause 34). This is intestinal heat diarrhea, interior heat disturbing upward, Lung losing clear descending, causing wheezing, distinct from exterior pathogen-induced wheezing. This validates the theory that Lung and Large Intestine are exterior-interior pairs, supported by symptoms. Shaoyang disease has five main syndromes including alternating chills and fever; among seven possible syndromes, "if coughing," modify Xiao Chaihu Tang by "removing Renshen, Dazao, Shengjiang, adding Wuweizi, Ganjiang" (Clause 96). This is similar to Si Ni San syndrome "person sometimes coughs" (Clause 318) adding Wuweizi and Ganjiang. Generally, for cold-fluid wheezing/coughing, the method should be pungent-warm to disseminate and descend. Zhongjing often uses Xixin with Ganjiang and Wuweizi together. One case is Shaoyang pivot dysfunction; the other is Jueyin Liver depression and Qi stagnation. Shaoyang governs Fire transformation; Jueyin follows the middle manifestation. Wood overacting on Metal attacks Lung causing cough. Although carrying cold-fluid, Xixin's pungent dispersion is unsuitable to avoid stirring wind and aiding fire. This shows that adding or subtracting ingredients in Jingfang (Classic Formulas) follows strict rules. Taiyin disease mainly features abdominal fullness, vomiting, inability to eat, worsening spontaneous diarrhea, and occasional abdominal pain. Spleen deficiency and Zang cold seem unrelated to Lung. However, Spleen disperses essence, sending it up to Lung. Spleen failure in transportation gathers into cold-fluid, knotting in the chest, causing cough and wheezing. Xiaolongtan Tang must use Ganjiang to warm middle and transform fluid as the main component, proving the close relationship between the Two Taiyins. Zhongjing detailed Lung pathologies in the Taiyang chapter, hence they do not appear in the Taiyin chapter. Shaoyin disease Yang deficiency cold transformation, water-cold flooding, "person sometimes coughs" (Clause 316), such as Zhenwu syndrome; "Shaoyin disease, diarrhea for six or seven days, coughing, vomiting, thirst, irritability, inability to sleep, Zhuling Tang (Polyporus Decoction) should be administered" (Clause 319), is Yin deficiency heat transformation, water-heat binding. Kidney is Water Zang, Lung governs Qi and is the high source of water. Kidney water rebelling upward, Child stealing from Mother, causes Lung disease resulting in cough and wheezing regardless of cold or heat transformation.
Heart is Fire Zang, governing Blood and Vessels, and Shen (Spirit) disorders. Heart is located below the left nipple, at the Xuli point. *Neijing* states "The great collateral of Stomach is named Xuli, piercing diaphragm, connecting to Lung, emerging below left nipple, movement visible through clothes, knotted and intermittent pulse, palpitation, Zhigancao Tang (Licorice Decoction) should be administered" (Clause 177). This is Yin-Blood deficiency unable to moisten, Yang-Qi deficiency unable to warm and transform, resulting in palpitation and knotted/intermittent pulse. The method is to unblock Yang, restore pulse, nourish Yin, and moisten.
If "excessive sweating, person crosses hands over heart, palpitations in heart region, desires pressure, Guizhi Gancao Tang (Cinnamon Twig and Licorice Decoction) should be administered" (Clause 64), this is Heart fluid leaking outward, severe Heart Yang deficiency, hence crossing hands over heart, desiring external protection. This shows that in TCM diagnosis, deficiency likes pressure, excess rejects pressure, an irrefutable principle. Thus, treatment uses pungent-sweet to transform Yang and sweet-warm to tonify Qi. If further Heart Yang floats outward, Shen is unsettled, not just irritability but even fright and mania, then sweet-warm astringent methods, such as Guizhi Gancao Longgu Muli Tang and Guizhi Jiuni Tang concepts, should be adopted. Additionally, Heart diseases are mostly heat-fire syndromes, such as "Shaoyin disease, after two or three days or more, vexation in heart, inability to sleep, Huanglian Ejiao Tang (Coptis and Ass-Hide Gelatin Decoction) should be administered" (Clause 303). This is excessive Heart fire and Kidney Yin exhaustion. Treatment should tonify Water and purge Fire; Huanglian Ejiao Tang is precisely the matching formula.
Spleen is located in Middle Jiao, governing transportation and transformation of grain and water, distributing essences. Taiyin disease mainly features abdominal fullness, vomiting, inability to eat, worsening spontaneous diarrhea, and occasional abdominal pain. Pathogenesis is Spleen deficiency and Zang cold; treatment primarily warms the middle. Hence: "Spontaneous diarrhea without thirst belongs to Taiyin, because Zang has cold; it should be warmed, suitable to take Sini category" (Clause 277). "After sweating, abdominal fullness, Houpo Shengban Gancao Renshen Tang (Magnolia Bark, Pinellia, Licorice, and Ginseng Decoction) should be administered" (Clause 66), representing Spleen deficiency with Qi stagnation and turbid Qi rebelling upward. The syndrome focuses on abdominal fullness and vomiting, differing from the previous clause focusing on diarrhea. Thus, the method supports Spleen, benefits deficiency, breaks Qi stagnation, and guides out stagnation, i.e., combining tonification with breaking Qi. If Middle Jiao Spleen deficiency, cold-dampness stagnation, causing Liver-Gallbladder excretion dysfunction, bile overflowing throughout the body, causing jaundice. But this is essentially different from Yangming damp-heat jaundice; it is cold-damp jaundice.
Kidney is located in Lower Jiao, being the root of True Yang and True Yin of the body. Shaoyin disease takes "pulse minute and fine, only desiring to sleep" as the outline, directly representing Yang deficiency cold transformation.