Inheriting the fire of Qi Huang, focusing on life and health
Ai Yu Xiang Tang
The greatness of the “Shang Han Lun” lies not in the 113 formulas it contains, nor in the establishment of the system of pattern differentiation and treatment, but in its clear explanation of the disease progression process, which allows for the prediction of disease changes. Similar to Marx’s “Capital”, its greatness does not lie in the accurate explanation of the economic laws of the world, but in the ability to predict future events after grasping these laws. There are many ways to explain what has happened using appropriate language, but accurately predicting future trends requires an understanding of the essence of the matter.What is the essence of the six meridians of Shang Han?It is precisely for this reason that Zhang Xiju clearly stated in the “Shang Han Lun Zhi Jie” that without understanding the transmission of cold damage, one cannot comprehend the “Shang Han Lun”: “Understanding the transmission of cold damage is the key to Shang Han; if one does not understand the transmission, reading this book is of no benefit.” So what is the order of the transmission of the six meridians of cold damage? He said: “For a healthy person, it goes from Yin to Yang, from one to three, starting from Jue Yin and ending at Tai Yang, circulating endlessly, unknown to anyone. However, for a sick person, it is the opposite: ‘When sick, it goes from Yang to Yin, from three to one, starting from Tai Yang and ending at Jue Yin; one reverse leads to illness, two reverses lead to severity, three reverses lead to death.'”Perhaps many people, while reading Zhang’s book, do not leave a deep impression as their pen glides over the text, but this is the unique pathway to understanding the “Shang Han Lun”. The essence of the six meridians of cold damage may lean towards meridians or organs; throughout history, there have been hundreds of interpretations of the essence of the six meridians of cold damage. Among these theories, there is no right or wrong, but there are distinctions in quality, with the theory of Qi transformation by the two Zhangs of Qiantang being the most reasonable. Later, Tang Rongchuan wrote about the differences between Chinese and Western medicine: “It is said that Shennong tasted herbs, matching the five movements and six qi of heaven and earth with the five organs and six bowels of the human body, carefully distinguishing flavors and properties to treat hundreds of diseases, which can be considered precise and detailed! However, the recent introduction of Western medical methods relies entirely on dissection, claiming that ancient Chinese people did not see the organs, and that matching herbs without seeing the organs is insufficient evidence. Is this true?”He answered: “Not at all. Westerners initially created medical methods, so they must dissect to know the organs. The ancient sages of China established the names of the five organs and six bowels, which are clear and evident. Why must we use dissection today? During Shennong’s time, the establishment of medicine may have involved dissection, or the sages may have had insight into the organs; it is unnecessary to argue about this. However, the establishment of the names of the five organs and six bowels is based on actual entities; those who have not seen the organs cannot ascertain them. Did the ancient sages never see the organs? The “Ling Shu” states: ‘The five organs and six bowels can be dissected and observed.’ According to this scripture, it is known that the ancient sages had already performed dissections, and Western dissection only knows about layers but not about meridians; it only knows about forms but not about Qi transformation. There are advantages and disadvantages in comparison with modern Chinese medicine. If compared with the ancient “Nei Jing”, Western medicine is far inferior!”Therefore, Qi transformation is not only the core of the “Shang Han Lun” but also the core content of all of Chinese medicine. Only the six meridians of Qi transformation can explain all phenomena in the “Shang Han Lun”. Only the six meridians of Qi transformation can accurately predict the patterns of disease transmission and the order of treating diseases.What is Tai Yang disease?The “Shang Han Lun” states: “Tai Yang disease is characterized by a floating pulse, stiffness and pain in the head and neck, and aversion to cold.” Tai Yang disease is the initial stage of all diseases, which is similar to what is said in the “Ling Shu”: “Therefore, when a person is invaded by a vacuous evil, it begins at the skin. If the skin is relaxed, the pores open, and the evil enters through the hair; if it enters deeply, the hair stands up, and if the hair stands up, it causes pain in the skin.” It can be said that the transmission of disease in the “Shang Han Lun” is almost consistent with the viewpoint of Bian Que when he met Duke Huan of Cai, stating that all diseases begin to arise.Bian Que met Duke Huan of Cai: “Your Majesty has a disease in the pores; if not treated, it will likely deepen.”Tai Yang disease is the level of disease at the skin and pores, where the disease has just begun to invade the body and has not yet had the chance to develop deeply. It is the very beginning of the disease. Conversely, when treating the disease, must the final stage also reflect this response?What are the responses when Tai Yang disease wants to resolve?Responses belonging to the Tai Yang meridian are abundant in the “Shang Han Lun”:After taking Gui Zhi Tang (Cinnamon Twig Decoction):After taking it for a while, drink a bowl of hot thin porridge to assist the medicinal effect, and warm the body for a while; if there is a slight sweat all over, it is better; do not let it flow like water, or the disease will not be eliminated.After taking Ge Gen Tang (Kudzu Decoction):Remove the foam, add all the herbs, boil to obtain three bowls, remove the dregs, and take one bowl warm; if there is a slight sweat, there is no need to drink porridge.After taking Ma Huang Tang (Ephedra Decoction):Take it warm in a quantity of eight ounces, and if there is a slight sweat, there is no need to drink porridge.After taking Da Qing Long Tang (Major Blue Dragon Decoction):Take one bowl warm; if there is a slight sweat, and if there is a lot of sweating, warm the powder and pat it. If sweating occurs after one dose, stop taking it.In the case of Ma Huang Tang:“After taking the medicine, if there is a slight improvement, and the person becomes agitated with dim eyes, if severe, there will be a nosebleed; the nosebleed will resolve the condition.”This means that after a nosebleed, the condition can be naturally resolved because the lungs govern the skin and hair; the disease at the skin can be naturally resolved through a nosebleed, which is equivalent to sweating at the surface, allowing the person to self-recover.After taking Xiao Qing Long Tang (Minor Blue Dragon Decoction):If after taking the decoction there is thirst, this indicates that the cold has been expelled and the desire to resolve is present.Xiao Qing Long Tang treats water qi disease; when the water qi disease improves, there will naturally be symptoms of insufficient body fluids, leading to thirst.“After three doses, if the person appears as if in a daze, do not be surprised; this is the evil energy and the attached substances running through the skin, and the water qi has not yet been expelled.”Here, “running through the skin” also indicates that the evil energy of the body is being expelled from the skin, leading to the resolution of the disease. The dazed appearance is actually a Shao Yin response, while the water running through the skin is a response of Tai Yang disease.Furthermore, in the “Jin Gui Yao Lue” (Essential Prescriptions of the Golden Chamber), Huang Qi Fang Ji Tang (Astragalus and Stephania Decoction):After taking it, one should feel as if insects are crawling under the skin, from the waist down as if cold, then sit on a quilt, and wrap a quilt around the waist, warming until there is a slight sweat, and it will be better.The dampness of water qi is expelled from the skin, which is very similar to the “slight sweat” response when resolving an external disease.Initially feeling slightly agitated, after taking the medicine, sweating occurs, and the person will recover.After taking Chai Hu Gui Zhi Gan Jiang Tang (Bupleurum, Cinnamon Twig, and Ginger Decoction), initially showing signs of sweating and resolution, but here the response is “agitation”; internal heat and agitation arise from the Shao Yang directly treating the Tai Yang disease, ultimately leading to sweating and resolution.When Tai Yang disease wants to resolve, one important indicator is “slight sweating”, which is different from the “battle sweat” of Yang Ming disease.What is Yang Ming disease?The “Bai Bing Shi Sheng” states: “If it remains and does not leave, it will transmit to the collaterals; at the time of collaterals, there will be pain in the muscles; hence, when it hurts, it will rest. If it remains and does not leave, it will transmit to the meridians; at the time of the meridians, there will be a feeling of chills and surprise. If it remains and does not leave, it will transmit to the Yu points; at the time of the Yu points, if the six meridians do not connect to the limbs, there will be pain in the joints, and the waist and spine will be stiff. If it remains and does not leave, it will transmit to the Fu Chong meridian; at the time of the Fu Chong, the body will feel heavy and painful. If it remains and does not leave, it will transmit to the intestines and stomach.” Bian Que met Duke Huan of Cai and discussed the basic agreement:“Your Majesty’s disease is in the skin; if not treated, it will deepen.”“Your Majesty’s disease is in the intestines and stomach; if not treated, it will deepen.”This means that if the disease deepens during the transmission process, it will enter the intestines and stomach; what is the situation when it reaches the intestines and stomach?In fact, this is the Yang Ming disease in the “Shang Han Lun”. What is Yang Ming disease?“It is asked: There are Tai Yang Yang Ming, Zheng Yang Yang Ming, and Shao Yang Yang Ming; what do they mean?” The answer is: “Tai Yang Yang Ming refers to the spleen; Zheng Yang Yang Ming refers to the stomach being full; Shao Yang Yang Ming refers to sweating, urinating, dryness and agitation in the stomach, fullness, and difficulty in defecation. Yang Ming disease refers to the stomach being full.”“It is asked: How does one get Yang Ming disease?” The answer is: “In Tai Yang disease, if sweating occurs or if urination is promoted, this leads to the loss of body fluids, dryness in the stomach, and thus it transitions to Yang Ming. If one does not change clothes, the internal fullness and difficulty in defecation are called Yang Ming disease.”Yang Ming disease actually means that there is evil energy in the “stomach family”, indicating that there is disease in the intestines and stomach, and it is a solid evil. In the “Shang Han Lun”, there is another method to judge Yang Ming disease, which is: “If there is no change in the stool, there is no dry feces, it cannot be purged”; if there is flatulence, then Da Cheng Qi Tang (Major Order the Qi Decoction) can be used; if not, it cannot be used. In real clinical practice, if the disease has reached the Yang Ming meridian, many situations will arise, the most common being “flatulence” and increased appetite.What are the symptoms of Yang Ming disease recovery in the “Shang Han Lun”?Yang Ming disease will show signs of “slight sweating”:When the Shang Han transitions to Yang Ming, the person will have slight sweating.When recovering, there will also be signs of sweating:Yang Ming disease, desiring food, but urination is not smooth, defecation is self-regulating; the person will have joint pain, appearing as if there is heat, and suddenly sweating will occur, leading to resolution; this indicates that water cannot withstand the qi of grains, and with sweat, it will be resolved.Yang Ming disease, if there is blood in the stool and delirium, this indicates heat entering the blood chamber; but if there is sweating from the head, puncture the Qimen point, and follow it to purge, and slight sweating will lead to recovery.Yang Ming disease, if there is hardness and fullness under the ribs, not defecating and vomiting, and a white coating on the tongue, Xiao Chai Hu Tang (Minor Bupleurum Decoction) can be used. If the upper jiao is opened, the body fluids will descend, the stomach qi will harmonize, and the body will suddenly sweat and resolve.Clearly, the resolution of Yang Ming disease is characterized by “sudden sweating”, which is very different from the “slight sweat” of Tai Yang disease.The “Shang Han Lun” states:“If you take Chai Hu Tang again, you will surely feel a surge and then have a fever and sweat, leading to resolution.”This is also a typical response of Yang Ming disease, which later generations of warm disease scholars interpret as battle sweat:If the evil is in the qi aspect, one can expect battle sweat; the method should be to benefit the stomach, as the sweat is transformed from the qi of the stomach and grains; when the qi of the stomach is strong, it combines with the evil and transforms into sweat, thus expelling both the evil and the sweat! Therefore, Zhongjing used Gui Zhi Tang to treat wind injury to the defensive qi, and after taking the decoction, he instructed to drink thin porridge to assist in sweating. If the stomach is deficient and sweating occurs, the evil cannot be expelled and instead enters from within, so it is necessary to distinguish the depth of the evil. If the evil has already entered within and assists the stomach, it will harm the evil. Therefore, for evils such as wind, cold, warmth, and heat, if they are initially on the surface, one can use stomach assistance to expel the evil. If the heat epidemic and other evils are initially at the membrane and should be at the stomach, there is no method to assist the stomach; even if the person is deficient, one must first use opening methods. If one mistakenly supplements, the harm is not light. After the battle resolution, if the skin is cold and then warms up, one should not suddenly take tonics, for fear that the residual evil has not been cleared and will flare up again. In cases of qi collapse, one must be particularly careful. If the pulse is rapid and urgent, restless and unable to lie down, and the body is hot without sweating, this indicates that the evil is contending with the righteous qi; the fortune and misfortune are determined at this moment. If the righteous qi can overcome the evil, then sweating will occur, the body will cool, and the pulse will be calm, allowing for rest. If sweating occurs, the skin is cold, and the pulse is still rapid and urgent, restless and uneasy, this indicates that the righteous qi cannot overcome the evil; this is what the “Nei Jing” states: “When yin and yang intersect, it leads to death.”Wang Shixiong said:In the second chapter, since the heart and lungs reside above the diaphragm, if the warm evil does not resolve from the outside, it is easy to reverse transmission; thus, the first section discusses the treatment of internal sinking, followed by the method of rescuing fluids, and finally mentions that if it does not transmit to the nutrients, it can be resolved with battle sweat. Since the evil has begun to linger in the qi aspect, how can one only consider those initially on the surface as being released? It is evident that Zhang’s doubts about benefiting the stomach as a means of nourishing the stomach qi have not fully grasped the subject. The warm and hot evils are entirely different from wind and cold; their invasion occurs through the mouth and nose, first attacking the lungs. If it does not resolve from the outside, it will bind internally and smoothly transmit to the stomach. The stomach is the yang earth, suitable for descending and opening; thus, the so-called bowel is supplemented by opening. Therefore, the next chapter discusses the division of consumption and leakage to open the door to battle sweat. It can be seen that benefiting the stomach involves unblocking its pivot, irrigating with soup and water, allowing the evil qi to loosen and flow with the sweat, thus achieving success in one battle. Yang Yun: This, along with Zhang’s annotations, contains profound truths that cannot be neglected. Learners should observe and recognize both, and when selecting appropriate methods in clinical practice, it will be beneficial. If the heat epidemic evil is at the membrane, the treatment must ensure that the evil heat dissipates; only when it is time to battle should one allow for more drinking of rice soup or plain soup to assist in the resources for sweating. If one follows Zhang’s words, then there will be no resolution of battle sweat in epidemic conditions. Moreover, battle sweat often occurs in six or seven mornings or over ten days; how could it be unseen? If one waits to supplement before beginning to battle, there are also instances of this, as the righteous qi is usually weak! However, it must not be in the initial surface condition.When the disease is fundamentally in the Shao Yang, through correct treatment, it directly becomes Yang Ming disease, and it exhibits the symptoms of Yang Ming disease, ultimately resolving through sweating. This is also the reason why Xiao Chai Hu Tang, which is originally a Shao Yang formula, can appear in Yang Ming disease; the merit of Xiao Chai Hu lies in harmonizing, but after harmonizing, the disease transmits from Shao Yang to Yang Ming, naturally leading to sweating. Therefore, Xiao Chai Hu Tang is not originally a sweating agent, but it can achieve a sweating effect.Furthermore:After five or six days of Shang Han, if there is sweating from the head, slight aversion to cold, cold hands and feet, fullness under the heart, no desire to eat, hard stools, and a thin pulse, this indicates a slight Yang bind; there must be a surface and also an interior. If the pulse is deep, it is also in the interior. Sweating indicates a slight Yang; if it were purely Yin bind, there would be no external symptoms, all would be in the interior; this indicates half in the interior and half in the exterior. Although the pulse is deep and tight, it cannot be considered a Shao Yin disease; this is because Yin cannot have sweat. Now that there is sweating from the head, it is known that it is not Shao Yin; Xiao Chai Hu Tang can be used. If it is unresolved, it will lead to defecation.Originally a Xiao Chai Hu Tang syndrome, the disease is in Shao Yang, and through taking Chai Hu Tang, it is resolved; it can also be a natural recovery of body fluids, leading to defecation and naturally resolving the disease. Xiao Chai Hu Tang treats Shao Yang disease; when the disease evil reaches Yang Ming, Yang Ming symptoms will appear, which is a sign of recovery.What is Shao Yang disease?Shao Yang disease occupies a very small portion in the “Shang Han Lun”, with only 11 lines; the main principle is “Shao Yang disease is characterized by bitter mouth, dry throat, and dizziness.” In fact, this response often occurs during medication; dry and itchy throat, bitter mouth, but the process is very short, so in clinical practice, if not carefully observed, it is difficult to see. Precisely because of this, the “Bai Bing Shi Sheng” does not discuss this aspect, and Bian Que’s discussion of disease transmission with Duke Huan of Cai also does not mention it.What is Tai Yin disease?As the disease progresses through the three Yang meridians, it will naturally enter the three Yin meridians, as stated in the “Bai Bing Shi Sheng”:In the intestines and kidneys, there will be rumbling and abdominal distension; if there is much cold, there will be intestinal sounds and diarrhea; if food does not digest, there will be much heat leading to loose stools.The discussion in the “Shang Han Lun” is even more concise:“Abdominal fullness and vomiting, food not going down, self-benefiting greatly, and abdominal pain at times. If purged, there will surely be hardness under the chest.”The response of the disease transmission to Tai Yin is mainly “vomiting” and “diarrhea”; in fact, during treatment, transitioning from Shao Yin disease to Tai Yin disease often shows this situation. I remember when I was on a house call with Teacher Lu Chonghan, a patient took the prescription given by Teacher Lu and unexpectedly experienced diarrhea; many people expressed confusion, and the patient also complained. At that time, someone explained that this was not a reaction from taking the medicine, but rather a reaction from the patient eating the wrong thing. However, based on personal clinical experience, after taking Fu Zi (Aconite), the vast majority of patients can experience this reaction; this is actually a process of transitioning from “Shao Yin disease” to “Tai Yin disease”. Mr. Lu Yuanlei summarized based on experience:“Dizziness from Chai Hu Tang often leads to battle sweat; dizziness from Xie Xin Tang often leads to diarrhea; various Wu and Fu agents often lead to vomiting; others have no fixed examples.”In fact, “various Wu and Fu agents often lead to vomiting” is consistent with the so-called “abdominal fullness and vomiting”; as for why there is a difference between diarrhea and vomiting, it is likely related to the compatibility of Fu Zi, but the essence is the same, which is that when transitioning from “Shao Yin disease” to “Tai Yin disease”, the corresponding reactions of Tai Yin disease will occur.“Dizziness from Xie Xin Tang often leads to diarrhea”; among the five types of Xie Xin Tang, the ingredients of Gan Cao (Licorice), Sheng Jiang (Fresh Ginger), and Ban Xia (Pinellia) in Xie Xin Tang are originally Tai Yin formulas. Zhang Zhongjing explained in the “Shang Han Lun” that Sheng Jiang Xie Xin Tang is originally a formula for the person in the middle, removing Gui Zhi and Bai Zhu, adding Huang Lian and using purging methods. Xie Xin Tang is originally a main formula for treating Tai Yin disease, so experiencing Tai Yin disease symptoms after taking Xie Xin Tang is a normal reaction.In the “Shang Han Lun”, Tai Yin disease is mentioned frequently, such as in the case of Shi Zao Tang (Ten Jujube Decoction):If after purging a slight illness does not resolve, the next day take more, adding half a coin, and after a quick purge, the porridge will nourish itself.Shi Zao Tang is originally for treating Tai Yin disease, but placed in the Tai Yang section, after treatment, Tai Yin disease symptoms appear, and after these symptoms appear, the disease is resolved.Another example:If the pulse is floating and slow, and the hands and feet are warm, it is in Tai Yin. Tai Yin should lead to jaundice; if urination is smooth, it cannot lead to jaundice. After seven or eight days, if there is violent agitation and diarrhea more than ten times a day, it will surely stop, as the spleen is full, and the filth is expelled.This is also a typical example of Tai Yin disease; many diseases will show this situation. When the treatment of the disease reaches a certain stage, the vital energy is strong, and the evil qi retreats from the three Yin meridians, Tai Yin disease symptoms will appear.Many similar examples exist, such as experiencing diarrhea after taking Ji Ming San (Rooster Call Powder):Immediately having black watery stools indicates the cold and damp qi affecting the kidneys. By breakfast time, the pain and swelling will subside. It is advisable to delay eating to allow the medicine to take effect; this formula has no restrictions.In clinical practice, when treating gout patients, this reaction often occurs; this is actually a response of transitioning from Shao Yin disease to Tai Yin disease.What is Shao Yin disease?Shao Yin disease, or Jue Yin disease, is not discussed in Bian Que’s medical writings or the “Bai Bing Shi Sheng”; or rather, it is not explicitly discussed. The “Bai Bing Shi Sheng” states:If it remains and does not leave, it will transmit to the intestines and stomach, lingering in the pulse, accumulating and not leaving, resting and forming a mass, or affecting the Sun pulse, or the Luo pulse, or the Jing pulse, or the Yu pulse, or the Fu Chong pulse, or the muscles, or the intestines and stomach, connecting to the muscles, the evil qi is overwhelming and cannot be fully discussed.Clearly, it does not explicitly state at what level the evil qi reaches, but Zhongjing clearly proposed the concept and applied dialectical treatment. “Shao Yin disease is characterized by a fine pulse, desiring to sleep”; this is the true “Xuan Ming response”. What is dizziness? According to the “Shuo Wen Jie Zi”: Dizziness means the eyes are not stable. Drowsiness means the eyes are closed. Therefore, dizziness and drowsiness actually mean the eyes are unstable, always wanting to close; this is “Shao Yin disease, desiring to sleep”. So what situations can lead to dizziness and drowsiness?There are many manifestations when Shao Yin disease wants to resolve, such as:Shao Yin disease has a tight pulse; after seven or eight days, if there is diarrhea, the pulse becomes very fine, and the hands and feet become warm; if the pulse tightens and then disappears, this indicates a desire to resolve. Although there is agitation and diarrhea, it will surely recover.There will be a situation where the hands and feet are warm; at this time, Yang qi recovers, and the function of warming the flesh is normally performed.Another common manifestation is “desiring to sleep”; however, only when treating the deeper level of Jue Yin will this appear, which is “desiring to sleep”. In treating diseases, transitioning from Jue Yin to Shao Yin is a very important step. If the disease departs from Jue Yin and Shao Yin, there is basically no danger of death. However, to achieve the “Xuan Ming response”, certain skills are required. How to determine if the disease is in Jue Yin, and how to use medicine for Jue Yin disease, all require good judgment and control to achieve. Therefore, not all patients with severe Yin cold can immediately take Fu Zi and other strong warming medicines; rather, one must first consider how to drive the disease evil from Jue Yin to Shao Yin.What is Jue Yin disease?Jue Yin disease is the most difficult to understand in the “Shang Han Lun”; thus, interpretations by medical practitioners have varied greatly. Jue Yin disease is also the final stage of all diseases; when the disease reaches Jue Yin, it can no longer transmit, so Jue Yin disease has the highest mortality rate. This is also what Bian Que said to Duke Huan of Cai:In the marrow, it governs the life, and there is nothing that can be done.So what does Jue Yin disease mean in Zhang Zhongjing’s view? The “Shang Han Lun” states: “All that is Jue means that the Yin and Yang qi do not connect, leading to Jue. Jue means that the hands and feet are cold.”This means that Jue Yin disease is actually a situation where the Yin and Yang qi do not connect, where Yin and Yang are separated; at this time, the disease is at its most critical point.Many patients, when they reach the most severe point, will exhibit a situation where Yin and Yang do not connect, which is not only reflected in the cold of the limbs but also in the obstruction of the meridians and the flow of qi and blood, leading to a whole-body “pain syndrome”; hence, it is said that “pain indicates obstruction”. Furthermore, there is the so-called “deficiency cannot receive supplementation”; when a person truly reaches the point where the meridians are obstructed and the qi and blood are not flowing, they will exhibit the situation of deficiency not receiving supplementation, which is actually the level of Jue Yin disease.In clinical practice, one often encounters a type of situation where for patients with chronic diseases, if one uses Fu Zi and similar medicines to directly treat Shao Yin disease, the initial effect is very good, but later on, symptoms of joint pain will gradually appear; this is actually a very common response when treatment does not follow the order. The order of treating diseases is a distinction that Zhongjing has from later medical practitioners, and it is also the reason why Zhongjing is considered a sage. Understanding the transmission of diseases is also the key to understanding the “Shang Han Lun”; once these keys are understood, one will understand the order of treating diseases.These so-called orders are not imagined but inherently exist. For example, the process of treating Jue Yin to Shao Yin must have dizziness and drowsiness responses; this is the transition from the cold of Yin and Yang not connecting in the limbs to the cold of the limbs turning into “desiring to sleep”; from the “desiring to sleep” of Shao Yin, taking Fu Zi and other medicines specifically for Shao Yin will lead to Tai Yin’s “abdominal fullness and vomiting” or “self-diarrhea”; then from Tai Yin disease to Shao Yang’s dry throat and bitter mouth, but this process is relatively short and difficult to observe. Then, there is Shao Yang disease drinking Xiao Chai Hu Tang and “battle sweat leading to resolution”; if it reaches Yang Ming disease, then using Tao He Cheng Qi Tang (Peach Kernel Order the Qi Decoction) or Ge Gen Tang will lead to the Tai Yang disease’s “stiffness and pain in the head and neck, and aversion to cold”. The entire treatment process may exhibit one or several responses, almost every step has specific reactions.If it is said that “If you take Chai Hu Tang again, you will surely feel a surge and then have a fever and sweat, leading to resolution,” “If all three doses are taken, and the person appears dazed, do not be surprised; this is the evil energy and the attached substances running through the skin, and the water qi has not yet been expelled,” “If there is diarrhea, it will lead to recovery” are all dizziness and drowsiness responses; is it not said that battle sweat is “desiring to sleep”? If so, would this not astonish the ancients?
The content is for clinical reference only; non-professionals in TCM should not
test needles or medicines
ID:hnbfdycx
Ai Yu Xiang Tang
Copyright Statement：Editor/Ru Ma Proofreader/FengText and images/originated from publicly available online materials Copyright belongs to the original author