CHAPTER 5 - 1

Shinjiro divided Chapter 5 into two parts;
       5 - 1: Lin Yi Shang-han Lun which are used to be omitted 
               by the TCM & Japanese Kanpo version Shang-han Lun. 
       5 - 2: Text after Lin Yi Shang-han Lun including all notes
               by Lin Yi et al which are used to be omitted by the
               TCM & Japanese Kanpo version Shang-han Lun. 

sh cH 5 - 1

      The left page: From the 3rd line, LIN YI SHANG-HAN LUN starts,
with one character indentation.

[Shinjiro’s Explanatory Notes]

1) I broke the text into sections and numbered them following the Japanese standard text, the Nippon Kanpo Kyokai Edition.

2) The words in [] are Shinjiro’s notes, not in the original text.

3) The words in () are added by Shinjiro to facilitate comprehension in English.

4) The words in {} are notes in small characters in the original texts.

The Fifth (Chapter)

Discrimination of
the Tai-yang Illness1

Pulse Evidence2 and Treatments

 Upper (Section)


 Total 16 Rules (fa) and 14 Formulas (fang)*

 * Lin Yi et al noted.

Shinjiro's Notes 

  1. Tai-yang Illness:  The Song Text  followed the order of the six Jing-mai (warp-vein) theory in Chapter 31 of Su-wen. Please refer the page of Su-wen Chapter 31 in this site.

    Tai-yang:  Cheng Wu-ji explains in his Zhu Jie Shyang-han Lun  that "Tai-yang masters (zhu) Surface (biao)." This means unlike Su-wen Chapter 31, in the Song Text, Tai-yang means not Tai-yang Warps, but the surface layer of the body. Japanese Kanpo and TCM follow this understanding, but Mori Risshi in his Shang-han Lun Kao points out that in Clause 106 of Tai-yang Illness Pulse Discrimination and Treatment - Mid Section in the Song Text it says, (When) Tai-yang Illness has not resolved, Heat (re) knots in Bladder, and in Clause 124 of Mid Section, because Tai-yang Illness follows the Warp (yi tai-yang sui jing), stagnated Blood exists in the Inside (yu xue zai li).

    The idea of "Tai-yang masters (zhu) Surface (biao)" is never expressed in Su-  wen.

     

  2. Zheng: Evidence: Commonly translated as ‘pattern.’ According to Shuo-wen Xi-jie, (Explanations and Resolutions of Characters in the Sentences) the oldest Chinese character dictionary, the character "zheng 証" means "jian (admonish), " and "zheng 言登" is a colloquial character. "zheng 言登" means "gao 告(condemn)."

        

Lin Yi Version Shang-han Lun
 Shinjiro’s Note: Before going into the first clause, 16 formulas are listed with the summaries of their rules, being indented clauses. Dr. Makizumi calls the intended sections in each chapter as the Lin Yi Version Shang-han Lun. These indented sections are clinically very convenient as a quick references. They digest the whole chapters.

This whole indented section is used to be eliminated in China (TCM) and Japan.

Clause 1

(In case of) the Tai-yang1 Zhong-feng (hit by wind2), the Yang (pulse)3 (becomes) Floating (fu) and the Yin (pulse) (becomes) Weak (ruo). (For the patient with) fever rising (re fa), sweating (han-chu) and chills (wu-han)4, with noises from the nose and the dried throat, Gui-zhi Tang (cinnamon decoction)5 takes in charge of6 these (symptoms). With Five savors7. (This formula) precedes existing 11 Evidences (zheng) of the Tai-yang Illness**.

*This clause is a summary of Clause 12. 

** Small prints are original notes by Lin Yi et al.

 

Shinjiro's Notes:

1: Tai-yang Illness means the surface illness (biao bing). It is consisted of two kinds of diseases, Zhong-fen (hit by wind) and Shang-han (harmful cold).

 

2: Zhong-fen: Hit by Wind: Later in Jin Gui Yao Rue (golden casket essential formulas), this word is used to express “cerebral stroke,” but in the Song Text, it means “catching common cold.”  In the Song Text, when the Wind attacks a patient with Biao Xu (surface void), it becomes Zhong-fen. Zhong-fen is milder than Shang-han, thus it hits (zhong), not harms (shang).

 

3: Yang pulse and Yin pulse: Please refer to the pulse chapters, Chapter 1 and 2. In the Song Text, generally Yang pulse means the Cun distal position, and Yin pulse means the Chi proximal position on the wrist. Even so, in some parts of the Song Text, the surface position of the wrist expresses the Yang states, and the sinking position expresses the Yin state.

In the Song Text, Floating (fu) pulse expresses the Yang diseases, Hit-by-Wind (zhong fen), and being Yang Qi (= Guarding Qi) Void (xu).  

 

4: Wu-han: Hating-cold (chills): literally this word means “hating cold” or “evil cold.” According to Su-wen Chapter 62  Discussions of Tiao Jing (adjusting veins) Part, “Wind lets a person tremble with cold,” and “Cold Qi shudders.”  “Wu-han” is one of key symptoms of the Tai-yang Illness, which is the illness of the surface (Biao). In the Jing-gue Yao-rue, Chapter 14, it says “when Guarding Qi  (wei qi) does not circulate, it causes Wu-han.”

               

5: Gui-zhi Tang with five ingredients: According to the Song Text, they are Gui-zhi (cinnamon twig), Shao-yao (peony), Gan-cao (licorice root), Sheng-jiang (fresh ginger) and Dao-zao (Chinese date). In the description of formula in Clause 12, it says;

a) “Gui-zhi 3 liang, remove the skin (cortex).”  This instruction could mean “remove the cortex and use the bast.” As far as I understand historically Gui-zhi was sold as a finger like tube of a thin bark of Cinnamon, not a twig. Refer Ben-cao Gang-mu. Lin et al ignored this denotation.

b)  “After taking (this formula), in a while, slurp hot diluted rice gruel, 1 sheng (roughly 4/5 cup of the    US cooking measurement), and help potency of the medicine.” It is important to drink something hot after taking Gui-zhi Tang to cause sweating, but Lin Yi et al omitted this original note here.

 

The recipe of Gui-zhi Tang in the copy of the Shang-han Lun in Tai-pin Sheng-hui Fang (Wan Huai-yin et al, 984) is composed with Gui-zhi, Ma-huang (ephedra), Fu-zi (Aconite), Gan-jiang (dried ginger),  Gan-cao, and Cong-bai (Scallion). The Tai-pin Sheng-hui Fang had not been compiled by Lin Yi et al in the Song Dynasty. Makizumi claims that Lin Yi et al omitted Fu-zi from many formulas in the Shang- han Lun. Please refer the page of  Makizumi Researches in this site.

 

Zhong-jing claims in his preface that he referred Tai-lu Yao-lu (Connecting to the Womb Medicine Records), but this book was lost. To understand Zhong-jing’s  prescription, we have a reconstructed       materia medica published in the Late Han Dynasty, Shen-non Ben-cao Jing*, and some descriptions about medicine in Su-wen  and Ling-xu**. With those books, I checked the functions of each ingredients.

*Sheng-non Ben-cao Jing Ji Zhu, by Ma Ji-xing (Chief Compiler), Ren-min Wei-sheng Chu-ban She, 1995

It is said that Zou Shu, Ching Dynasty, explained Shang-han Lun with Shen-non Ben-cao Jin. I haven’t checked his book yet.

** Huang-di Nei Jing Su-wen Ling-xu He-bian by Ma Yuan-tai and Zhang Yin-an in the Ming Dynasty (1910), Tai-lian Guo-feng Chu-ban She

 

Gui-zhi: In Shen-non Ben-coa Jing, Gui-zhi is not listed, but there are two  types of Cinnamomum cassia Blume listed, one Male Cinnamon (mu gui), other Mushroom Cinnamon (jun gui). According to Ben-cao Gang-mu (Grand Materia Medica: 1578 or 96)* by Li Shi-zhen (1518-93), Male Cinnamon (mu gui) is “also called Meat Cinnamon (rou gui), or Cinnamon Twig (gui zhi). Pure Yang. Weaker Qi is Cinnamon twig. Stronger Qi is Meat Cinnamon. Weaker Qi ascends and moves (fa) the surface (biao). Stronger Qi means emitting heat (fa re). Meat Cinnamon (rou gui) descends and supplements Kidneys.”

*Zhong-ding Ben-cao Gang-mu, by Wen-hua Tu-shu Gong-   si (Tai-pei), 

Male Cinnamon (mu gui): Savor and Qi: Pungent (xin)*, Warm (wen), and not poisonous.

*Pungent (xin): Su-wen Chapter 74 Reaching the True Essential Great Discussion Part (zhi zhen yao da lun pian) says “pungent (xin)” “disperses, and moistens.” Also “Pungent (xin) and Sweet (gan) move, scatter, and supplement Yang.”

Treating Ascending Qi Counter Coughing (shang-qi ke-ni ), Knotted Qi (jie qi), Throat Numbness (hou bi), Vomiting (du ou), Benefiting joints (li guan-jie), and Supplementing Middle Profiting Qi (bu zhong yi qi). When it is taken a long term, (it helps to) communicate with immortality (shen), lighten the body, and become immortal.  

Shao-yao: In Shen-non Ben-coa Jing, Shao-yao is not divided into Bai-shao (white peony) and Chi-shao (red peony). Another name: Bai mu (white wood). Savor and Qi: Bitter (ku*), Flat (ping), and slightly poisonous.

*Bitter (ku): Su-wen Chapter 74 says “bitterness (ku)” “moves (fa), dries (guan), purges (xia), hardens (jiang),  transports (xie)*, and excretes (xie).”

Also “Sourness and Bitterness gush out (yong), excretes (xie), and supplement Yin.” Remember, this is Su-wen’s explanation  of  Bitterness, not Sheng-non Ben-cao Jing.

*transport (xie): Please refer to the page of My Translation on this site.

Treating Evil Qi (xie qi) abdominal pain (fu tong), Removes Blood Numbness (xue bi), Brakes Hard Accumulation (jian jie), Cold and Heat (han re), and Abdominal Contraction (shen jia). Stops Pain (zhi tong). Benefits urination (li xiao bian), and Profits Qi (yi qi).

 

The differences of Red (chi) and White (bai) shao-yao first appears in Tao Hong-jing's Shen-nong Ben-cao Jing Ji-zhu (492-500), after the Zhong-jing's era.

 

Gan-cao: Another name is Mei-cao (pretty grass) or Mi-gan (honey sweet). Savor and Qi: Sweet (gan)*, Flat. No poison.               

*Sweet (gan): Su-wen Chapter 74  says “Sweet (gan)” “loosens (haun), supplements (bu), and transforms (xie).” Also “Pungent (xin) and Sweet (gan) move, scatter, and supplement Yang.”

Treating Cold (han) and Heat (re) with Evil Qi (xie qi) of Five Zang and Six Fu organs. Hardens (jian) muscles and bones.  Grows meat (ji rou ) and doubles power. (Good for ) Sword cuts (jing chuang) , Leg swellings (shu), and Detox (jie du). Taking a long term makes the body weight light, and longevity. 

Sheng-jiang: Not listed in Shen-non Ben-cao Jing. It is listed in the Gan-jiang section. “Fresh one is especially good.  Savor and Qi: Pungent, and slightly Warm.”

Dao-zao: Another name is Gan-zao (dried dates), Mei-zao (pretty dates) or Liang-zao (good dates). Savor and Qi: Sweet, and Flat. No poison. Treating Evil Qi (xie qi) in the Heart and abdomen. Pacifies (an) Middle (zhong) and fosters (yang) the Spleen. Helps twelve Warps (jing). Balances (ping) the Stomach Qi. Passes through (tong) nine holes (qiao). Supplements decreased Qi, body fluids (jin-ye), and anything lacking (bu zu) in the body. (Good for) extreme astonishment  (da jing) and heavy four extremities. Harmonizes hundred medicines. Taking a long term makes the body light and live linger.

Ma-huang: Another name Long-sha (dragon sand). Savor and Qi: Sweet, and Warm. No poison. Treating Zhong-fen (hit by wind), Shang-han (harmful cold), headache, and Wen-nue (warm malarial disease). Moves surface (fa biao), and sweats (chu han) to evict (qu) Evil Feverish Qi (xie re qi). Stops coughing with reverse ascending Qi (ni shang qi). Removes Cold or Fever (re). Breaks down abdominal boils (zheng) and hard accumulations (ji-ju).

Fu-zi: Another name is Gen (= cao wu).Savor and Qi: Pungent (xin), and Warm (wen). Extremely poisonous. Treating Wind and Cold. Reversing cough. Evil Qi. Wen-zhong (hit by Warmth). Sword wound. Breaks down abdominal boils (zheng), accumulations (ji-ju), and bloody abdominal abscesses (xue jia). (Good for) numbed legs (yi bi) by cold dampness, constriction (ju-luan), knee pain, and unable to walk.

Gan-jiang: Savor and Qi: Pungent and Warm. No poison. Treating Chest fullness (xiong man), and coughing with reverse ascending Qi (ni shang qi). Warms the Middle (zhong). Stops bleeding.  Sweats (chu han), and expels Wind (zhu fen), Damp joint pains (bi), and intestinal watery (chang ping) diarrhea. Taking a long term, it removes smells, and makes you to communicate with the heaven.

 

Cong-bai: Not listed in Shen-non Ben-cao Jing. In the Onion Seeds (cong shi) section, it mentions about the stem (jing).  Cong jing (onion stem): Savor and Qi: Flat*. Cook a decoction (tang) and treat Shang-han, Cold, Fever (re), Sweating (chu han), Zhong-fen (hit by wind), swellings (zhong) of the face and eyes.

*Savor and Qi of Onion Seeds (cong shi): Pungent (xin), Warm.  No poison. (Good for) Brightens eyes, and supplements the Middle (zhong) and anything lacking.

Combination of Savors:

In Su-wen Chapter 5, Great Discussion on Yin Yang Responses on Phenomena, it says “Qi and Savors of Pungent (xin) and Sweet (gan) exude (fa-san) having Yang (characters), and Sourness (suan) and Bitterness (ku) let (things) gush (yong) and leek out (xie) (from the body) having Yin (characters). Yin wins the Yang illnesses, and Yang wins the Yin illnesses.”

Su-wen Chapter 74 says “When (the patient’s) Inside (nei) is corrupted (yin) by any Qi of Wind from Underground (zai-quan)1, treat with Pungent (xin) and Cool (liang), with helps of Bitterness (ku) and Sweetness (gan). Sweetness to loosen, and Pungent to scatter Wind. When (the patient’s) Outside (wei) is corrupted (yin) by Heat (re), treat with Saltiness (xian) and Cold (han), with helps of Sweetness and Bitterness. Sourness (suan) to put in (shou), and Bitterness (ku) to move (fa) Heat. When (the patient’s) Inside (nei) is corrupted (yin) by Dampness (shi), treat with Bitterness and Heat, with helps of Sourness, Plain (dan), Bitterness to dry, and Plain to omit (xie) Dampness. When (the patient’s) Inside (nei) is corrupted (yin) by Fire (huo), treat with Saltiness and Icy (leng), with helps of Bitterness, Pungent, Sourness to put in, and Bitterness to moves. When (the patient’s) Inside (nei) is corrupted (yin) by Dryness (zao), treat with Bitterness and Warm, with helps of Sweet, Pungent, and Bitterness to purge (xia) Dryness. When (the patient’s) Inside (nei) is corrupted (yin) by Cold (han), treat with Sweet and Hot (re), with helps of Bitterness, Pungent, Saltiness to Drain (xie), Pungent to Moisten (ru), and Bitterness to Solidify (jiang).” “When Wind Qi from Governing Heaven (si tian)* corrupts, conquer with Pungent and Cool with helps of Bitterness and Sweet. Sweet to loosen loosens and Sourness to Drain it.”

*Underground (zai-quan) and Governing Heaven (si tian): The terms used in Wu   Yun Liu Qi Pian (5 operations and six qi part) in Su-wen Chapter 66 – Chapter 74.  Six  Master Qi (wind, cold, dampness, dryness, heat, hot) in the heaven transform themselves into Visitor Qi such as Left and Right in between Qi, Governing Heaven Qi, and Underground Qi. Those Visitor Qi cause irregular weather changes. Both Qi have Tai-yang, Yang-ming, Shao-yang, Tai-yin, Shao-yin and Jue-yin phases   according to the levels of strength of Qi.

 

By the way, in Japanese Kanpo, we use “Rou gui (cinnamon cortex)” instead of “Gui-zhi (cinnamon twig)” following Ben-cao Gang-mu.

 

6:  taking in charge of (zhu): the word “zhu” means “master” if this word is used as a noun. Makizumi claims that this verb is used in the copies of Shang-han Lun in Qian-jin Yi Fan (thousand gold wing formulas; by Sun Si-miao, 682). Thus, whenever this verve is used, the part could be copied from Qian-jin Yi Fan.

Clause 2

No. 2: (In case of) the Tai-yang Illness with headache (tou-tong), fervescence (fa-re), sweating (han-chu), and Hating-wind (wu-feng)1, Gui-zhi Tang takes in charge of it. Use the preceding first formula.

*This clause is Clause 13 .

** Small prints are original notes by Lin Yi et al.

1: Wu-feng: Hating Wind: In the Song Text, Wu-fen signifies the declining state of Yang Qi (= Wei Qi). Even so, it is a milder symptom than Wu-han, and it could come with and after Wu-han.

Clause 3

 (In case of) Tai-yang Illness with the nape (xiang) and back (bei) stiffness (qiang) which bends (the patient) down (ji ji1), and against our expectation (fan)2, with sweating and Hating-wind (wu-feng), Gui-zhi Jia Ge-gen Tang (cinnamon decoction plus kudzu root) takes in charge of it. 7ingredients3.

*This clause is Clause 14.
 ** Small prints are original notes by Lin Yi et al.

1: ji ji: Cheng Wu-ji pronounces this character "shu," saying a short wing bird flying. In Shuo-wen Xi-jie, it has two versions of characters, one 几 and other . The first character, it says it figures a short    wing bird flying. The later one it says it is 尻 (kao), to crouch. Its note says commonly expresses  the     desk (机ji). I took the second meaning, to crouch, and because the characters are doubled to express adjectively, I make the meaning " bending (the patient) dow (ji ji)." Moiri Risshi says, when the nape that is the back of the neck contracts, the front neck extends to shape like a flying bird.

In modern China, this character means child児 (er). 

2:  against our expectation (fan):  Generally in this case, the patient does not sweat. In Chapter Six Close One, it says “In case of Tai-yang Illness with the nape (xiang) and back (bei) stiffness (qiang) which bends (the patient) down (ji ji), without sweating but Hating -wind (wu-feng), is taken in charge by Ge-gen Tang.”

 3: Gui-zhi Jia Ge-gen Tang Seven Ingredients: Ge-gen, Ma-huang, Shao-yao, Sheng-jiang, Gan-cao, Da- zao, and Gui-zhi.

Ge-gen: According to Shen-non Ben-cao Jing, another name is Ji-zai- gen. Savor and Qi: Sweet, Flat, No poison. Treating Xiao-ke (wasting and thirsting), Severe fever of the body, Vomiting, Any Bi (numbness). Stirs up (qi) Yin Qi and resolves any poison.

Clause 4

(In case of) Tai-yang Illness, after (the patient) being purged (xia)1, if Qi rises upward-thrusting (shang chong), Gui-zhi Tang takes in charge of it. Use preceding No.1 formula. Under one evidence of the Tai-yang Broken Disease2.

*This clause is Clause 15.
 ** Small prints are original notes by Lin Yi et al.

1: purged (xia): The character as a noun means "lower part," or "descent."

2: Broken Disease (huai bing): iatrogenic disorder.  

Clause 5  

Gui-zhi is given originally1 to Resolving the Skin-tissue (jie ji1), but the pulse becomes Floating (fu) and Tight (jing), with fervescence (fa-re), and the patient is not sweating, then Gui-zhi should not be given. Under one evidence of Do Not Give Gui-zhi To The Drunker.   

*This clause is Clause 17.
 ** Small prints are original notes by Lin Yi et al.

1: originally (ben): Mori Risshi says, I think Gui-zhi Tang is a medicine which makes the      patient's Qi and Blood Thriving (cheng), thus here it says "originally resolve the skin-tissue."        

2: Jie ji: Resolving the skin-tissue: According to Shuo-wen Xi-jie, "ji" means "rou (meat or flesh)."  Also “ji” appears with the character “rou (meat or flesh)” as “ji-rou,” which means “meat,” and with the character “fu (skin)” as “ji-fu,” which means the “dermal layer.”  According to Taki Genkan, Ze-Gu Feng Jing (Broken Bone Separate Classic) says white is "ji" and red is "meat (rou)." thus "ji" has both meanings; "ji" in "fu ji," and "ji" in "ji rou."  Shinjiro thinks white meat could be the fat on the meat. There is "yellow meat," too, which means fat of the adipose tissue.

The word “ji” is used today mainly for human skin with a concept of its softness and warmness, expressing the human skin tissue including the fat tissue.

"Jie ji" means the treatment to expel superficial Wind  by diaphoretics. Habitually translated as “resolve the flesh.”  This expression appears twice in the Song Text, once in this Clause 16, and the other in Volume Nine Chapter 20, “jie ji er fa ahn (resolve the skin layer then cause sweating).”

Clause 6
For the chronic wheezing (chuan) patient, make Gui-zhi Tang and add Hou-po (magnoria burk)1 and Xing-ren (apricot kernel)2, it is good (jia)3. Under the evidence of after taking a decoction vomiting blood with pus.

*This clause is Clause 19.
 ** Small prints are original notes by Lin Yi et al.

1: Hou-po: Magnolia cortex: According to Shen-non Ben-cao Jing, Savor and Qi: Bitter (ku), Warm (wen). Poisonless. Treating Zhong-fen (hit by wind), Shang-han (harmful cold), headache,  Cold and Fever (re), Surprising with palpitations (ji qi), Blood Bi (numbness), Dead skin (si ji), and excretes three types of worms.

2:  Xing-ren: Apricot kernel: According to Shen-non Ben-cao Jing, it is wriiten as Xing-he (kernel)-ren. Savor and Qi: Sweet, Warm. Poisonous.  Treating Coughing with Reverse Ascending Qi (ni shang qi), thundering inside of intestines, Throat Bi (numbness), and Descending Qi (xia qi). (Good for) Producing milk, Sword wounds, Cold Heart (han xin)*, and Raging pigs (bi ton)**. 

  •  *Cold Heart (han xin): In Qian-jin Yao-fang, Volume 13, Heart Section, there are Heart Void Cold (xin xu han) .

  •  **Raging pigs (bi ton 賁豚): Habitually translated as “running  piglets,” and it is same as "ben tong 奔豚."

3: it is good (jia): In Tai-yang Illness Upper Part, “jia” is used three times, instead of “zhu (to master).” According to Makizumi, “jia” is used in the copy of Shang-han Lun in Tai-pin Sheng-hui Fang, thus Makizumi believes that Lin Yi et al copied these clauses with the letter “jia” from Tai-pin Sheng-hui Fang.

Clause 7
(In case of) Tai-yang Illness, when sweating causes leaking and does not stop, (the patient has) Hating-wind (wu fen) being hard to urinate, clumping (jie) four extremities, thus being hard to bend and stretch the body, Gui-zhi Jia Fu-zi Tang (cinnamon decoction plus aconite)1 takes in charge of it. 6 ingredients.

*This clause is Clause 20.
 ** Small prints are original notes by Lin Yi et al.

1: Gui-zhi Jia Fu-zi Tang: This formula is used for supplementing Yang to stop leakage of sweat. In Sheng-non Ben-cao Jing, Wu-tou (Radix Aconiti) has a function of stopping sweat, but not Fu-zi.

Wu-tou: Aconite: Another name is Xi-du, or Ji-zi, or Wu-hui. Savor and Qi: Pungent, Warm. Extremely poisonous. Treating Zhong-fen (hit by wind), Severe Wu-fen (hating wind), and Sweating (chu han). Removes Cold, Dampness, and Numbness (bi), Coughing up (ke ni), and Ascending Qi (shang qi). Breaks Accumulations (ji ju), and Cold and Fever (re).

Clause 8

(In case of) Tai-yang Illness, after purging the patient, if his pulse became Urging (cu)1 with Chest Fullness (xiong man)2, Gui-zhi Qu Shao-yao Tang (cinnamon decoction minus peony)3 takes in charge of it. 4 ingredients. 

*This clause is Clause 21.
 ** Small prints are original notes by Lin Yi et al.

1: Urging (cu): Habitually translated as “skipping” pulse: This Chinese character does not have the meaning of “skipping.” The idea of “skipping” might come from the description of Cu mai in Chapter1 of the Song Text, which says “When the pulse comes Frequent (shu), and sometimes it stops then comes again, it is called Urgent (cu) pulse.” (Chapter 1 Clause 6). It also says “When the pulse is Yang Prosperous (cheng), it is called Urging (cu).” Shuo-wen Xi-jie, the oldest Chinese character dictionary in the Han Dynasty, says “Cu means Po (to urge, such as to urge to pay a debt) .”

In Chapter 6 Clause 4, it says “In Tai-yang Illness and Gui-zhi Tang Evidence, as the doctor purged (the patient) against our expectation (because we should not purge the patient in Tai-yang Illness), diarrhea does not stop, with Urging (cu) pulse, (it means) the Surface (biao) is not resolved yet.”

In Chapter 7 Clause 13, it says “In Tai-yang Illness, after purgation (xia), the pulse became Urging (cu), one book says Vertical (zong), and the Chest is not Knotted (bu jie xiong)*, then it means (the illness) is going to be resolved.”

  •  *Knotted Chest (jie xiong) is a severe case of Chest Fullness (xiong man).

Mori Risshi says, I think Master Jian (Huang: Author of Shang-han Shuo-yuan Ji (Collections of Returning to the Origins of  Shang-han Lun, 1707 in the Ching Dynasty) and all annotators say this "Cu mai" is different from the "Frequent pulse which stops once" in Chapter 1 and it must be the "short and urging pulse." This opinion sounds good, but it is not true. This "Cu pulse" should be the "Cu pulse" in Chapter 1. As a rule, in the case of Tai-yang Illness, after sweating too much or having been mistakenly purged, (the patient's) Stomach and Intestines become exhausted, causing Upward Reverse- flow (of Qi), and the chest will be filled with the Body Fluids. This will show the Cu (urging) pulse. "Cu (urging)" because excess fever and Body Fluids invade deep in the chest together, causing the Frequent puls ewhich sometimes stops once, which is the pulse of Stomach Void and Trapped Body Fluids.

2: Chest Fullness: Subjective feeling of discomfort in the chest, and   possibly resultant anxiety. This symptom can cause palpitations (Urging Cu pulse).

The point is why purgation in Tai-yang Illness causes Chest Fullness and Urging pulse. Mitchell et al says in the note “In general, when precipitation is used in case of an exterior evil, one expects that the evil will fall into the interior.”  (P. 86) This comes from Zhu Jie Shang-han Lun (Notes and Explanations on Shang-han Lun) by Cheng Wu-ji, 1144, which originally says, “If after purgation (xia), the pulse becomes Urging (cu) and also (there is) Chest Fullness, that is because (the Illness) is not going to resolve. The reason is after purgation, Yang becomes Void (xu), and Surface Evil (biao xie) gradually invades and stays in the Chest Middle (xiong zhong).”

I do not agree with this idea, because in Tai-yang Illness, Outside Evil (wei xie) could be Wind or Cold and this clause does not express any symptom caused by Wind or Cold in the chest. Not only that, Chapter 1 Clause 6 says “Urging (cu) pulse signifies Yang Prosperous (cheng),” not “Yang Void (xu).” Most of all, then, why it has to be “Shao-yao omitted" Gui-zhi Tang? Remember, in Shen-non Ben-cao Jing, Shao-yao does not profit Yin. You cannot think to remove Shao-yao because “in case of Yang Void (yang xu), supplementing Yin is not good idea,” as Cheng Wu-ji did, if Shao-yao does not profit Yin.  

I agree with Nagasawa Moto-o, Shin-ban Ko-ji Hon Shokanron no Kenkyu, 1982, P. 96, “For the conditions of Tai-yang Illness, naturally the purgative should not be used. If the purgative is taken such as in this case, the abdomen becomes empty, and Yang Qi stored in the Gan-yuan, that is Dan-tian located three cun below the navel, is agitated and ascends upward. This is the etiology of Kanpo. It is called Upward Thrusting Qi (shang chong qi).” This is the reason why the pulse of Yang Prosperous (cheng), Urging (cu) exhibits.

According to Sheng-non Ben-cao Jing, Shao-yao does not have any function for this case, thus it is omitted.

Clause 9
If (the patient feels) slightly cold1, Gui-zhi Qu Shao-yao Jia Fu-zi Tang (cinnamon decoction minus peony plus aconite decoction) takes in charge of it. 5 ingredients.

*This clause is the last part of Clause 22.
 ** Small prints are original notes by Lin Yi et al.

Cheng Wu-ji changed “slightly cold (wei han)” to “slightly Hating-cold(wei wu-han; slight chills).” This change was origined in Jin-gui Yu-han Jing  (Golden Casket Gem Box,  a variant copy of Shang-han Lun).

In Tai-yang Illness, if Hating-cold (wu-han; chills) becomes slight, we do not need to add Fu-zi to Gui-zhi Tang. Mitchell et al translate, “When [the pulse is] faint and [there is aversion to] cold,” and they do not explain why they kept Cheng’s change, “wu-han (aversion to Cold).”

Hating-cold (wu-han; chills) is a symptom of the body, mainly in the back where Tai-yang Warp Urinary Bladder Veins and Small Intestine Veins cover. Cold in the Song Text is a symptom of the four extremities. Fu-zi does not stop chills, but warms up cold extremities in Shen-nong Ben-cao Jing

Clause 10

(In case of) Tai-yang Illness, the eighth or ninth day1 after the patient) got it2, the symptom becomes like a malarial disease (yao)3,(there is) fervescence (fa re) and chills (wu-han) with more fever and less chills4, no vomiting, normal stools which are able to control5, Gui-zhi Ma-huang Ge Ban Tang (cinnamon and aconite half and half decoction)6 is sufficient (yi)7 for it. 7 Savors.

*This clause is Clause 23.
  ** Small prints are original notes by Lin Yi et al.

1: eighth or ninth day: In the normal process of the Six Warp Illnesses, at the 8th or 9th day, Tai-yang Illness should have been resolved or progressed into another stage. In this case, it is a slow paced Tai-yang Illness.

2: got it (de zhi): This expression is common in Shao-yin Illness.

3: symptom becomes like malarial disease (yao): The symptom of malaria is tidal fever, that is fever comes and goes, and before fever comes, there are big chills. (Shinjiro’s Note: Suffered from    malaria in Papua New Guinea, so I know this symptom well.) This is actually a typical symptom of Shao-yang Illness.

 4: Fervescence and Hating-cold (wu-han; chills) with more fever and less cold: Fervescence (fa re) is a unique symptom of Tai-yang Illness, neither Yang-ming nor Shao-yang Illness has it. “Hating-cold (wu-han; chills)” is a common symptom in Shao-yang and Shao-yin Illnesses.

 5: no vomiting, normal stools which the person is able to control: “Vomiting” is one of the  typical symptoms of Shao-yang Illness. “Constipation” is one of typical symptoms of Yang-ming Illness in the Song Text. So, this sentence shows there is no sign of Shao-yang or Yang-ming Illness.

 6: Gui-zhi Ma-huang Ge ban Tang: In Clause 23, Lin Yi et al noted that the actual amount of Gui-zhi Tang and Ma-huang Tang are 1/3 each, not half and a half.

 7: yi:  According to Makizumi, this verb is used in the copies of Shang-han Lun in Tai-pin Sheng-hui Fan (992). So, this clause might be copied from Tai-pin Sheng-hui Fan.

 Clause 11
(In case of) Tai-yang disease, after taking Gui-zhi Tang (cinnamon decoction), against our expectation (fan) (the patient started to have) anxiety (fan)1 and (Tai-yang Illness) did not resolve, then needle GB20 (feng chi) and GV16 (feng fu) first2, then again give Gui-zhi Tang. Use the previous No.1 formula.  

*This clause is Clause 24.
 ** Small prints are original notes by Lin Yi et al.

1: against our expectation, the patient started to have anxiety (fan):  Cheng Wu-ji notes this “fan” as “fever,” not “anxiety.” According to Taki Genkan’s Shokanron Shu-gi  (Collection of Meanings on Shang-han Lun) (1822), Ke Qin (early Qi Dynasty) in his Shang-ha Lun Zhu (annotation) says “When fever clogs in the Heart Chest, it is called anxiety (fan).”

Lots of Japanese Kanpo doctors understand this “fan” as “anxiety” due to “ming-xuan (mengen in Japanese, which means vertigo),” which means an adverse effect of medicine before it starts to work correctly.

2: GB20 (feng chi) and GV16 (feng fu): According to Zhen Jiu Jia Yi Jing (Yellow Emperor’s  Acupuncture and Moxibustion ABC Text)*, Compiled by Huang Fu-mi: 214-282, “GB20 is the meeting point of Foot Shao-yang and Yang Wei.” And “another name (for GV 16)  is the root of the tongue.  When (the person) loses the word, the flesh swells up, when (the person) stop talking, the flesh is depressed down.  Governing Vein and Yang-wei Vein meet here. Do not moxibustion here. Moxibustion makes (the person) deaf.”

In the Su-wen Chapter 60 Bone Cavity Discussion Part, Qi-bo says, “When Wind goes in (the body) from Outside (wei), the person shudders due to cold, sweat comes out, the head aches, the body (feels) heavy, and there are chills (wu-han). The treatment should be done on GV16 (feng fu). It harmonizes Yin and Yang. Deficiency should be supplemented  (bu), and excess should be excreted (xie with the left side radical water).”

In I-shin-po (medical core techniques), 984, by Tanba Yasuyori (912-995), Volume Two:  Acupuncture And Moxibustion**, it says “GB20: In charge of when (the person) falls down and becomes insane due to Cold or Fever. (Suffering from) a febrile disease and sweat does not come out. Vertigo, Headache, Neck pain,Unable to use ears and eyes, and the throat bent and pulled.” “GV16: In charge of Headache, Nape contraction, Wheezing and unable to breathe, Vertigo, Tongue contraction, Unable to talk, Throat pain, Numbed legs, Running madly, Suicidal, Turning up whites of eyes and Insatiably staring”.

  •  *Zhen Jiu Jia Yi Jing, Tai-lian Guo-feng Chu-ban She

     ** I-shin-po (medical core techniques), 984, by Tanba  Yasuyori (912- 995), Volume Two: Acupuncture And Moxibustion, Shi-sei Do, 1982.  In the preface, Tanba says that he summarized Huan-di Ming-tang Jing  (992?) and Hua-Bian Zhen Jiu Fang (unknown: Hua-tou and Bian-que’s acupuncture and moxibustion system).

                               

Ke Qin of the early Qi Dynasty in his Shang-ha Lun Zhu (annotation) says “As originally Wind Evil (feng xie) went into the nape, it is necessary to needle Feng-chi and Feng-fu to pass the way and let the Evil go out.”

Clause 12
When taking Gui-zhi Tang (cinnamon decoction)(made the patient) profusely sweats,1 (and) the pulse Flooded (hong) Large (da), give him Gui-zhi Tang, as the former rule (of the prescription). If his appearance (xing) looks like (as if he is suffering from) malarial diseases (yao) and (the disease) relapses in one day2, it will be resolved without a fail, (when the patient is) sweated. Gui-zhi Er Ma-huang Yi Tang (cinnamon and ephedra of 2 to 1 decoction) is sufficient for it3. 7 savors.     

*This clause is Clause 25.
 ** Small prints are original notes by Lin Yi et al.

1: profusely sweats (da han)(and) the pulse Flooded (hong) and Large (da): This clause is in I-shin-po. It says “from Yi Men Fang (inside of the doctor’s gate prescriptions).”

Cheng Wu-ji says, “After taking Gui-zhi Tang and having been sweated, if the pulse is Flooding (hon) and Large (da), the illness is still there. If the patient looks as if being in a malarial disease, and has Fervescence (fa re) twice a day, Evil Qi stays between Rong (prosperous ) and Wei (guarding) Qi.”

In the Song Text, the word “profusely sweats” appears several times as a sign of getting better, for  example, in Chapter 1, it says “When the pulse is Minute (wei) and (the patient) is going to be resolved, profuse sweat must come out.” 

In the Song Text, the pulse “Flooded and Large” appears only 5 time: in this clause, the next clauses, Clause 25, 26, Chapter 1 Clause 16 (one book says Floating Large) and Chapter 2 Clause 15. In Chapter 1, Clause 16 “Flooded and Large” pulse is defined as the pulse of “Beginning  of  Summer (li xia )” and in Chapter 2 Clause 15, the pulse of the Heart (xin).” This pulse expresses strong Yang, not morbidity.

2: Malarial diseases (yao) and (the disease) relapses in one day: “The tidal fever with chills” is a sign of malarial diseases and it belongs to Shao-yang Illness. If Tai-yang Illness is        overly sweated, it changes to Yang-ming Illness.  In this case even if the symptoms show “malarial disease signs,” the pulse is not “Sinking (cheng) and Tense (jing), therefore it is not Shao-yang Illness.

3: Gui-zhi Er Ma-huang Yi Tang: Lin et al note at the end of Clause 25, that the amount of savors (wei) are 5/12 of Gui-zhi Tang + 2/9 Ma-huang Tang.

Clause 13
Taking Gui-zhi Tang (cinnamon decoction) (made the patient) sweats profusely and severely agonizing thirst (da fan ke)1 have not resolved being with the pulse of Flooded (hong) Large (da), Bai-hu Jia Ren-shen Tang2 (white tiger decoction plus ginseng) takes in charge of it.  

*This clause is Clause 26.
 ** Small prints are original notes by Lin Yi et al.

1: severely agonizing thirst (da fan ke): Mori Risshi says, "when the person's Stomach Qi becomes Thriving Repletion (cheng shi) and it makes him to drink lots of water, even though he sweats profusely, as Evil (ye) goes into Body Fluids (ying), his condition cannot be resolved (jie).   I call "da re (high fever), da ke (severe thirst), da fan (strong anxiety), da han (profuse sweating), and da mai (Large pulse)"" five da (biggies)" and regard as signs of the Bai-hu Tang Evidence. Zhang Zhi-cong (1610-74) considers this Bai-hu Tang Evidence as the Evidence of Yang-ming Warp. This is an excellent idea."

2:  Bai-hu Jia Ren-shen Tang: Bai-hu means white tiger, which is a god of the west in Daoism. It is used for this formula because of Shi-gao, which is white.

3: masters (zhu): In the Mai-jing, it says "it belongs (shu) to Bai-hu Tang."  Jin-gui Ju-han Jing also uses "belong (shu)."

Bei-ji Qian-jing Yao-fang does not have this clause.

Clause 14
(In case of) Tai-yang disease, (the patient has) Fervescence (fa-re) and Hating-cold (wu han; chills), but more fever and less chills, with the pulse of Minute (wei) Weak (ruo), Gui-zhi Er Yue-bi Yi Tang (Gui-zhi Tang and Yue-bi Tang of 2 to 1 decoction)1 is sufficient for it. 7 savors.

*This clause is Clause 27.
 ** Small prints are original notes by Lin Yi et al.

1: Gui-zhi Er Yue-bi Yi Tang: Ke Qin says in this text, there is no Yue-bi Evidence and the Yue-bi formula. I do not know where I can find them. These two characters could be mistakes. (Shinjiro's Note: Yue-bi Tang and the Yue-bi Evidence are explained in Jin-gui Yao-lue, Chapter 14 Water Qi Illness Pulse Evidences and Treatments. It says "While suffering from Wind Water, the patient hates Wind, and his whole body is swollen with Floating pulse, being without thirst. Consequently the patient starts to persire without help of medication, and he has not severe fever. Yue-bi Tang masters this. Yue-bi Tang Formula: Ma-huang, Shi-gao, Sheng-jiang, Gan-cao, and Da-zao." )
Cheng Wu-ji says, Stomach is the master of the 12 Warps. Spleen governs Water and Grain. (Spleen: pi) (is written as) Pi (low class people) or Pi (maidservant). Nei-jing says, "Spleen masters circulation of Fluids of Stomach." The reason why the name of this decoction ( is called), Yue-bi (maidservant from Yue), is it lets pass through Spleen Qi to pass and circulate the Body Fluids. In Wei-tai-mi Yao-fang (Official's Medical Secrets) it says "another name (for this formula) is Yue-pi (Passing through Spleen) Tang." This is why.    
Mori Risshi shows a table:

Gui-zhi Er Yue-bi Yi Tang Severe Surface Void:  with Evil sticking on Tendons (muscles) and Veins = Gui-zhi Jia Ge-gen Tang with Evil stagnating in the Dermal layer and Meat, when it occars the first time
Gui Ma Ge Ban Tang after few days passed without healing and Evil stagnates
 Gui Er Ma Yi Tang    or a mild case
Gui-zhi Jia Huo-po Xin-zi Tang for the person who has Fluids and Evil both

 Clause 15
After taking Gui-zhi (cinnamon), or after the patient is purged, he has severe pain in head and nape, with Fervescence (fa-re) but without sweating, fullness and pain in the epigustrium (xin xia), and unable to urinate, Gui-zhi Qu Gui Jia Fu-ling Bai-zhu Tang (cinnamon decoction minus cinnamon, plus poria and atractyrodis decoction) takes in charge of it.6 savors.

*This clause is Clause 28.
 ** Small prints are original notes by Lin Yi et al.

1: Gui-zhi Qu Gui Jia Fu-ling Bai-zhu Tang: Taki Genkan quotes Shang-han Lei Fang, generally when the formula is modified, the helper of the formula is added or removed. When the sovereign is removed, it forms a different formula. Here, Gui-zhi is removed and still Gui-zhi is a part of the formula name. It is not understandable.

Jian Haun says, the reason why Gui-zhi Qu Gui Jia Fu-ling Bai-zhu Tang is used is not clear. It could be a miscopy by later people. I am not sure of the usage of this formula. I am afraid it would not necessarily work. When Zhong-jing prescribed a formula, there would not be a chance that it would not match the Evidence. That is why it becomes an admonition to the later generation. I am really suspicious about this formula. Roughly so many years have  passed and the later generations can make a mistake about something Zhong-jing really did not prescribe. Recent famous doctors all honor what Master Cheng wrote and force us to adapt his theory. When they employ Master Cheng’s theory, they say all Evidences can be healed.  Shinjiro:  I do not believe this.

 

Otsuka Keisetsu, in his Rinsho Oyo Shakanron Kaisetsu(Clinically Applied Shang-han Lun), 1966, says this clause caused lots of arguments in the past, but I understand it this way; this clause explains the way of treatment of the case of the person who has weak Stomach and Intestines from the past to today and is attacked by Outside Evil and    shows the false Gui-zhi Tang Evidence and the false Knotted Chest Evidence. It means, this case indicates the treatment method of  the case looks like the Gui-zhi Tang Evidence but it is not and it looks like the Knotted Chest Evidence, but it is not.  As the Evidences of Tai-yang Illness are  headache, nape cramps, Fervescence without perspiration, and if the person has all of them, then he/she has to have  Hating-wind or Hating-cold. But, in this case, the person does not have Hating-wind nor Hating-cold. Thus, we have to know that this illness is not caused by the Surface Evidence. This case is due to the person who has weak Stomach and Intestines from the past to today and is attacked by Outside Evil, and, as his/her Rear is too Void, he/she looks just like a Surface Evidence. That is why the doctor mistook the case as Gui-zhi Tang Evidence and gave him/her Gui-zhi Tang. It did not work. Then the doctor purged him/her with such as De Xian Xiong Tang because he/she had Epigastrium Fullness and Tenderness, which looked like the Knotted Chest. Or maybe with Da Chai-hu Tang or Yin-chen-hao Tang. The purgative worsened the case because this patient has Stomach Void and that caused Chest Fullness and Urination Difficulty.  

The patient's Rear Void worsened. Thus, we have to supplement Rear, and handle Rear Water. When Rear Water recedes and the physical strength thrives the false Surface Evidence will disappear without using a formula.

This is why we use Gui-zhi Qu Gui Jia Fu-ling Bai-zhu Tang removing Gui-zhi which  works on Surface, and adding Fu-ling and Bai-zhu which remove Rear Water. This formula will increase the amount of urine and remove stagnated Water in the Epigastrium. This removes Chest Fullness and sweats the patient to alleviate fever. Headache and nape cramps will go away naturally. If after receding Rear Water, still the patient has the Surface Evidence, treat Surface but not until then. 

 

Modern TCM Shang-han Lunists Liu Du-zhou et al, in their Gendaigo-yaku So-hon Shokanron, 2000, say this clause explains the Evidence and Treatment of the case in  which Qi of Tai-yang stagnates due to Water Body Fluids.

Bai-zhu: Shen-non Ben-cao Jing does not list "bai-zhu," but "zhu.": Another name is   Shan-ji. Savor: Bitter, Warm, and Poisonless. Treats Wind Cold, Damp Bi (numbness). Dead dermal layer (ji). Cramps (jing). Gallbladder diseases. Stops perspiration. Removes fever. Digests food. Making crepes with it and eating long-term makes the body lighter, prolongs life, and prevents starving.

The differences in Blue (cang) and White (bai) zhu first appears in Tao Hong-jing's Shen-nong Ben-cao Jing Ji-zhu (492-500).

Fu-ling: Shen-non Ben-cao Jing: Another name is Fu-tu. Savor: Sweet, Flat and Poisonless. Treats chest and hypochondriac region  reverse flow Qi (xiong xie ni Qi), Grief and anger, Surprising Evil (jing ye), Palpitations due to fear, Epigastrium Knotting pain, Cold or Fever, Anxiety and Fullness, and Coughing up. Stops mouth scorching and Dried tongue. Benefits urination. Taking long term quiets souls. Cultivates spirits, and prevents starvation. Prolongs life.

Clause 16
(In case of) Shang-han (disease), if (the patient with) the pulse is Floating (fu), sweating naturally, urinating lots, anxiety in heart, having slight chills (wu han) and contractions of legs, after giving Ghi-zhi (cinnamon) (the patient) has naturally cold extremitieis (jue)1, a dry throat, anxiety with manic, and vomiting, make Gan-cao Gan-jiang Tang (licorice dried ginger decoction)2 and give it, termination (jue) will be cured. Moreover, make Shao-yao Gan-cao Tang (peony licorice decoction)3 and give it, the legs will be stretched. If (the patient’s) stomach Qi is not harmonized, give Tiao-wei Cheng-qi Tang (regulating stomach and helping qi decoction)4. If (the patient) sweats again, and given a searing needle treatment (shao-zhen)5, Si-ni Tang (four reversing decoction)6 takes in charge of it. Gan-cao Gan-jiang Tang and Shao-yao Gan-cao Tang both 2 savors, Tiao-wei Cheng-qi Tang and Si-ni Tang both 3 savors.

*This clause is Clause 29 .
 ** Small prints are original notes by Lin Yi et al.

1: Shag-han: Mori Risshi says "Shang-han in this book generally means the illness caused by Wind Cold Evil Qi as explained in Shang-han Examples, Clause 20, "Generally the illness of Shang-han, many times (the patient) gets from Wind Cold. It starts as Wind Cold in the Surface, and it does not disappear even it gets into the Rear. Nevertheless, there would not be any case it does not vanish after warming (the patient) with the covers." The book talks lots on it in Tai-yang, Yang-ming, Shao-yang and Jue-yin sections, but only once in Tai-yin section and never in Shao-yin section. Even so, the Evidence of Shao-yin Illness is an obvious case of Shang-han Evidence. It is obvious, so the book does not mension the word Shang-han. Then what is the physical Evidence of Shang-han? If Evil stays on the Surface, it causes Cold, Fever, and Headache, if Evil exists in the Rear, it causes Anxiety, Wheezing and Fullness of abdomen. We count the number of days to declare Shang-han. In a case of Tai-yang Illness generally Evil enters into the Dermal Layer, and it results in two Evidences. When Evil stays in the Dermal  Meat,  that is Qi Division, it is called Hit-by-Wind (zhong feng). When Evil exists in Tendons (muscles) and Bones, that is Blood Division, it is called Shang-han. Even so, this Shang-han is naturally different from the generalyl termed Shang-han."  

2: anxiety in heart (xin fang): In Jing-gui Yu Han Jing, it is written with one letter, 頗 (po; notorious), instead of  these two letters. In Bei-ji Qian-jing Yi-fang and Mai-jing, it is written as ,  頗復 (po fu: notoriously repeated).

3: cold extremities (jue): The letter 厥 (jue) means the reversal flow of Qi. When it happens in the extremities, hands and feet get cold. When it happens in the face it causes flash.

4: Gan-cao Gan-jiang Tang:

5: Shao-yao Gan-cao Tang: The best formula for muscle cramps and Restless Leg Syndrome.

6: Tiao-wei Cheng-qi Tang: Tiao means to harmonize (he). Wei is Stomach. According to Shuo-wen Xi-jie Cheng means to lift or to receive.

7: shao zhen (焼針): the red hot needle technique. According to Mori Risshi, 温針(wen zhen: warm needle)、火針(huo zhen: fire needle)、針燔(zhen fan: needle roast)and 焠針(cui zhen: burnt needle), all the same.  But according to Taki Genkan, Wan Lun-ming wrote that wen zhen (warm needle) was a method of people of Chu, and it is similar to kyu-to-shin (moxibustion head needling).

8: Si-ni Tang: "Si-ni" means four extremities Reverse Coldness.

Gan-jiang: Shen-non Ben-cao Jing: Savor: Spicy, Warm and Poisonless. Treats Chest Fullness, and Coughing due to Reverse flow upward Qi. Warms Middle. Stops Bleeding, enhanses Sweating. Eliminates Wind and Damp Numbness, and Intestinal watery diarrhea.

Da-huang: Shen-non Ben-cao Jing: Savor: Bitter, Cold, and Poisonless. Masters to purge Stagnated Blood, Blood Shut-down, and Cold and fever. Breakes up abdominal hard knots and Ji-ju, Locked up Body Fluids, and Food stasis. Moves and cleanses Stomach and Intestines. Expedites regeneration. Passes Water and Grains. Regulates Middle and digests food. Quiets and harmonizes the five organs.

Man-xiao: Shen-non Ben-cao Jing:: Savor: Bitter, Cold and Poisonless. Treats one hundred diseases. Removes Cold and Fever Evil Qi. Expels Ji-ju (accumulation and collection), Knotted masses, and locked up lumps. It is able to change into 72 kinds of stones. Need it and take to become a light body and a god-like being.

 

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