然不曰春寒夏凉病而曰寒疫者。此是外寒之气。郁其温热故也。按前第九节又云。秋时反热。此与冬温病相似。其不曰
秋热病。而亦曰寒疫者。可见秋时之气。亦寒郁其热也。愚以此等病即是伤寒之类。俗云四时伤寒是也。成注云。此是
疫气。夫冬温独非疫邪。大抵时行之反气皆是疫。何也。气与时反。人不及备所以病无长幼。率多相似。如徭役之役。
字从 者。乃省文也。此非若正气之伤人。必待体虚而后中也。）
三月四月。或有暴寒。其时阳气尚弱。为寒所折病热犹轻。五月六月阳气已盛。为寒所折。病热则重。七月八月阳
气已衰。为寒所折病热亦微。其病与温。及暑病相似。但治有殊耳。（成注云是数者。以明前斗历之法。占其随时气候。
发病寒热轻重不同。愚按是数者三字。此总结上文伤寒冬温温病寒疫等证之辞。愚又按前第十节云。按斗历而占四时正
气为病则是冬月伤寒春月伤风。夏月伤暑与湿。秋月伤燥。皆正气也。正气为病。不但伤寒。兹则但言。伤寒。及时行
之气。可见仲景之论。非全书矣。又按本节云寒疫轻重。以三四五六七八月。阳气盛衰立论。其言亦不可拘。即如十月
为纯阴。阳气已敛。斯时为寒所折其病竟不发热者邪。倘其人病中寒。或不发热。若是伤寒吾恐其病热。比之五六月时
其势更盛。难言轻矣。王宇泰云要在辩其病源寒热温三者之异则用药冷热之品味判然。此指通章之伤寒温病热病而言盖
暑病即热病也。）
十五日得一气。于四时之中。一时有六气四六名为二十四气也。（成注云节气十二。中气十二。共二十四气。）
然气候亦有应至而不至。或有未应至而至者。或有。至而太过者皆成病气也。（成注云疑漏或有至而不去一句。愚以
至而不去即在应至而不至之中。盖谓新气应至而旧气不去也。夫旧气不去。即是新气应至而不至。是二言何以相别邪。
当如内经云气至而反始明。今即就成注所引金匮中言证之。冬至之后。甲子夜半。少阳起。少阳之时。阳始生。天得温
和。其言以得甲子。而天未温和者。此为应至而不至也。其言以未得甲子。天得温和者。此为未应至而至也。其言以得
甲子。而天温如盛夏五六月时者。此为至而太过也。其言以得甲子。而天大寒不解者此为至而不去。即至而反是也。金
匮中不言反者。以冬至之交。温气尚微寒气得令。故虽少阳始生。当温而寒。难以言反。只得以不去二字代之。终不若
反字之义更明。按内经云。至而不至。来气不及也。愚谓至而不去。即在来气不及之中。未至而至。来气有余也。愚谓
至而太过。即在来气有余之中。又云至而和。则平。至而甚。即太过则病至而反者病。至而不至者病。未至而至者病。
故曰皆成病气也。）
但天地动静。阴阳鼓击者。各正一气耳。（天之体主动。为阳。地之形主静为阴。虽有动静之分。然阴阳之气。鼓击
于四时而不息者。寒热温凉。各正一气也。）
是以彼春之暖。为夏之暑。彼秋之忿。为冬之怒（成注云。春暖为夏暑。从生而至长也。秋忿为冬怒。从肃而至杀
也）
是故冬至之后。一阳爻升。一阴爻降也。夏至之后一阳气下。一阴气上也。（冬至十一月中。斗建子。阳生于子。冬
至之后。一阳之气始生。六阴之气渐敛。成注云于卦为复。言阴气已极。阳气得复也。爻者。交也。乃阴阳之气相交易
之义。夏至五月中。斗建午阴生于午夏至之后。一阴之气始生。六阳之气渐敛。成注云。于卦为 。言阳气已极。阴气
得遇也。内经云。冬至四十五日。阳气微上。阴气微下。夏至四十五日。阴气微上。阳气微下。成注引以相证极是。愚
按冬至以前为纯阴。纯阴者。六阴俱升也。然已交子月得中气。一阳之气初升。则一阴之气先降。故不曰六而曰一也午
为一阴。言阴气至子月而极。故先降。夏至仿此。）
斯则冬夏二至。阴阳合也。春秋二分。阴阳离也。（成注云阳生于子。阴生于午。是阴阳相接。故曰合。阳退于酉。
秋分八月中斗建酉阴退于卯。春分二月中斗建卯是阴阳相背。故曰离。内经曰气至之谓至。气分之谓分。至则气同。分
则气异即离合之义也。愚按上正文云。春秋二分。为阴阳离。成注云。是阴阳相背。故曰离。夫阴阳岂有离背之理。但
历家以冬夏二至。为日至南至北。春秋二分。为日离南离北。日循黄道而行。至春秋分。日行中天。缠于赤道。当黄赤
二道之交。其时昼夜等分。不寒不暑。阴阳和平。二气相交而各半。言六阴六阳之气。于地之上下。各分其三。而无偏
也。若然。则是离字之义当作丽。乃阴阳各施其半。两相附丽之意。此即周子所云阴根阳。阳根阴。五气布四时行之谓
欤。）
阴阳交易。人变病焉。（天地阴阳之气。既相交错。而春夏秋冬。四时于焉更易。斯人气亦随之而变迁。苟不得其养。
则诸病生焉。）
此君子春夏养阳。秋冬养阴顺天地之刚柔也。（成注引内经云。春夏养阳。以凉以寒。秋冬养阴以温以热。所以然者。
从其根故也。）
小人触冒。必婴暴疹。须知毒烈之气。留在何经。而发何病。详而取之。（婴。加也。又触也。疹与 同。疹者。善
嗜为病可见小人。不若君子之善于调养。既感外来之邪。兼之饮食不节。而成暴病。夫病既曰暴。须知其触冒四时风寒
暑湿当作燥之气。必然毒烈。此即四时之伤寒也。其有病不甚暴。邪气留连。而不愈者。当详取其毒烈之气。留在何经。
而发何病也。）
是以春伤于风。夏必飧泄。夏伤于暑。秋必 疟。秋伤于湿。（湿在夏季之月。与暑气同行。按此湿字。当作燥。）
冬必咳嗽。冬伤于寒。春必病温。此必然之道。可不审明之。（春三月风气用事。春伤于风。风气通于肝。肝邪有余。来
侮脾土。留连至夏暑湿之气相并。当为餐泄之证。餐泄者。水谷不化而完出也。夏三月暑气用事。夏伤于暑。暑当与汗
皆出。勿止。若夏伤暑而汗不出。留连至秋。清凉之气。搏其暑热。当为 疟之证。 疟者。寒热往来之久疟也。秋三
月燥气用事。秋伤于燥。燥亦火之余气。火乘肺金。留连至冬。复与外寒相触。当为咳嗽之证。冬三月寒气用事。冬伤
于寒。寒气通于肾。肾失闭藏之令。内郁所伤之寒。久而成热。留连至春。更遇外来之温气。引出内郁之热邪。因而成
温病也。是则触冒四时之正气。留连致疾。势所必然。医者所当详审而责治之也。）
伤寒之病逐日浅深。以施方治。今世人伤寒。或始不早治。或治不对病。或日数久淹困乃告医医人又不根据（外台秘
要中作知）次第而治之。则不中病皆宜临时消息制方。无不效也。今搜采仲景旧论。录其证候。诊脉声色。对病真方。
有神验者。拟防世急也。又土地温凉高下不同。物性刚柔。餐居亦异。是故黄帝与四方之问。岐伯举四治之能。以训后
贤。开其未悟者。临病之工宜须两审也。（此二节于上下文不相贯。外台秘要中系王叔和之论。外台序诸论伤寒凡八家。
以仲景为第一家。则序阴阳大论云云也。其第二家。则序王叔和曰。伤寒之病逐日浅深云云也。又曰。夫表和里病。下
之而愈。汗之则死。里和表病。汗之而愈下之则死云云。至安危之变。岂可诡哉。此亦序王叔和之论也。愚按唐时王焘
着外台方论。实节取上古诸家之说。其因伤寒例。杂入叔和之语居多。故特序曰王叔和云云也。夫叔和当日。既云搜采
仲景旧论真方。其于撰次伤寒论时。何不曰。此系仲景论。此为仲景方也。标题不明间附己意。以致玉石难分。深为可
恨。）
凡伤于寒。则为病热。热虽甚。不死（此承上文春伤于风之节而言。推仲景之意。以四时之气。皆能伤人。其留连
不愈者。已为餐泄 疟咳嗽温病矣。其有病暴而不留连者。即为四时伤寒之病。故特举一凡字该之。若但论冬月之伤寒。
则不日凡矣或问于春何以云寒。殊不知春风中。寒气偏多。所以仲景辩太阳病先言中风条也。夏月暑气大行。早晚间时
有雷雨阴湿之寒。所以洁古论中暑。为静而得之。其证头疼身热无汗。亦伤寒也。秋月燥气固胜。早晚间每多雾露清凉
之气。五行家以秋属金。金体本凉而其气亦同寒也。至冬月寒水用事。不待更解。凡此四时之中。皆有伤寒之病。其实
非寒而皆为热。成注引内经云。风寒客于人。使人毫毛毕直。皮肤闭而为热是伤寒为热病也。又引针经云。热多者易已。
是热虽甚。不死也。）
若两感于寒而病者。必死。（两感病见下文。其义已注前第一卷热论中。）
尺寸俱浮者太阳受病也当一二日发。以其脉上连风府。故头项痛腰脊强。尺寸俱长者阳明受病也。当二三日发。以
其脉挟鼻络于目。故身热目疼鼻干不得卧。尺寸俱弦者。少阳受病也。当三四日发。以其脉循胁络于耳。故胸胁痛而耳
聋。
此三经皆受病未入于腑者。可汗而已。尺寸俱沉细者。太阴受病也。当四五日发。以其脉布胃中。络于嗌。故腹满
而嗌干。尺寸俱沉者。少阴受病也。当五六日发。以其脉贯肾。络于肺系舌本。故口燥舌干而渴。尺寸俱微缓者。厥阴
受病也。当六七日发。以其脉循阴器络于肝。故烦满而囊缩。
此三经皆受病。已入于腑可下而已。（以上论六经受病。与内经热论中文。大同小异。热论云一日二日。上却云一二
日二三日。其论更觉圆活。又热论云脏上却云腑。热论无此三经皆受病。已入于腑。可下而已三句。上却从而补之。非
仲景孰能引经作论。如此其切当邪。第其于每经之首。必先言脉者。此与经旨大悖。夫伤寒以识证为先。而辩脉次之。
识证者何。如病患头项痛。腰脊强。即知其为太阳病也。目疼鼻干。即知其为阳明病也。胸胁痛耳聋。即知其为少阳病
也既识其证。则某病见某证。当显某脉。不宜某脉。某脉则吉。某脉则凶。此为最要之诀。今则云尺寸俱浮者。太阳受
病也。夫浮脉。岂可以定太阳病邪抑太阳病。岂止一浮脉邪。愚即就仲景论浮脉一二条言之。有云阳明病。脉浮无汗而
呕。宜发汗则愈。宜麻黄汤。又云太阴病。脉浮者可发汗宜桂枝汤。又云少阴中风脉阳微阴浮者为欲愈。厥阴中风。脉
微浮为欲愈。不浮为未愈惟少阳病无浮脉。然其云三阳合病脉必浮大上关上则少阳亦在其中。以是而知阴阳六经。皆有
浮脉也。更即就仲景论太阳病脉一二条言之。一云太阳病。发热汗出恶风。脉缓者为中风。又云太阳病。或已发热。或
未发热。必恶寒体痛呕逆。脉阴阳俱紧者。名曰伤寒。又云伤寒一日。太阳受之。脉若静者为不传。颇欲吐。若烦躁。
脉数急者。为传也。又云太阳病。发热恶寒。热多寒少。脉微弱者。此无阳也。不可发汗。又云太阳病。身黄脉沉结。
少腹硬。小便不利者。为无血也云云。又云。太阳病下之。其脉促。不结胸者。此为欲解也。又云脉紧者为咽痛。脉弦
者必两胁拘急。脉细数者头痛未止。脉沉者必欲呕。脉沉滑者协热利。凡此者。皆太阳之脉也。举一太阳以概其余。是
上文言尺寸俱长。俱弦。俱沉细。俱沉。俱微缓。与受病之经。皆不相合。吾恐叔和在当日虽善切脉。苟不问病家所苦。
但据尺寸以测受病之经。不无误矣。识者谓伤寒例中。凡言脉处。皆叔和所增入。即如以平脉辩脉法。反作第一卷。列
于伤寒例前。亦此意也。近医程子郊倩。议叔和云。彼见经文上无有脉法。遂恣意杜撰。不知热病之脉。经文已于后篇
评热论。补出脉躁疾三字矣。又云热病为阳。其加三阴经以沉微细缓之脉。则是阳病见阴脉者死矣。经文何以云热虽甚
不死。此等处关系岂小。且与平脉论自相背谬。喻氏尚论及此。独置而不言。何其恕也。）
若两感于寒者。一日太阳受之。即与少阴俱病。则头痛。口干烦满而渴。二日阳明受之。即与太阴俱病。则腹满身
热。不欲食谵语。三日少阳受之。即与厥阴俱病。则耳聋囊缩而厥。水浆不入。不知人者六日死。若三阴三阳。五脏六
腑。皆受病。则营卫不行腑脏不通则死矣（成注云。阴阳俱病。表里俱伤者为两感。故其受病。则阴阳两证俱见其传经。
亦阴阳两经俱传也。六日死。义详见前第一卷热论中。愚按上单传之病。先太阴而后少阴。此则先少阴而后太阴何也。
王宇泰云。逆传之说。犹未尽善。盖太阳与少阴。阳明与太阴。少阳与厥阴。脏腑相合。阴道从阳，譬之妯娌。但以夫
年为次。不以己齿为序也。）
其不两感于寒更不传经不加异气者至七日。太阳病衰头痛少愈也。八日阳明病衰。身热少歇也。九日少阳病衰。耳
聋微闻也。十日。太阴病衰。腹减如故。则思饮食。十一日。少阴病衰。渴止。舌干已而嚏也。十二日厥阴病衰囊纵少
腹微下。大气皆去病患精神爽慧也。（上注俱见前第一卷热论中。按内经热论。无更不传经。不加异气二句喻嘉言云。八
字系叔和增入。推叔和之意。欲为下文更感异气。变为温疟风温温毒温疫等证章本。因添此八个字。大乱仲景原论遗旨。
然而不称“春寒夏凉病”而称为“寒疫”，这是因为外来的寒气，郁遏了体内的温热之气。按照前文第九节又说：“秋时反热”，这与冬温病相似。它不叫“秋热病”而也叫“寒疫”，可见秋季的气候，也是寒气郁遏了热邪。我认为这类疾病就是伤寒之类，俗话所说的“四时伤寒”就是指的这些。成无己注解说：“这是疫气。”难道冬温独独不是疫邪吗？大抵反常的气候之气都是疫病。为什么呢？因为气候与季节相反，人们来不及防备，所以病人不分长幼，大多症状相似。就像徭役一样，“疫”字从“役”，是省略写法。这不像正气伤人，必须等到人体虚弱才会中邪。）
三月四月，有时会有突然的寒冷。此时阳气尚弱，被寒气折损，发病时热象较轻。五月六月，阳气已盛，被寒气折损，发病时热象则重。七月八月，阳气已衰，被寒气折损，发病时热象也微。这些病症与温病、暑病相似，但治疗方法不同。（成无己注解说：这几句话是用来阐明前文斗历（古代观测天象定节气的方法）之法，以此占测随季节变化的气候，发病时的寒热轻重各不相同。我认为“是数者”这三个字，是对上文伤寒冬温、温病、寒疫等证候的总结。我又按前文第十节说：“按斗历来占测四时正气致病，则是冬月伤寒、春月伤风、夏月伤暑湿、秋月伤燥，这些都是正气致病。”正气致病，不仅仅是伤寒，这里却只说“伤寒”和“时行之气”，可见张仲景的论述并非全书完整内容。又按本节所说，寒疫的轻重，是以三、四、五、六、七、八月的阳气盛衰为立论依据，这种说法也不可拘泥。比如十月为纯阴，阳气已收敛，此时若被寒气折损，竟然不发热吗？倘若此人患中寒，或者不发热，如果是伤寒，我恐怕其病情比五六月时更盛，难以说是轻症。王宇泰说：关键在于辨别病源是寒、是热、是温，三者不同，那么用药的冷、热、温、凉品味就判然有别。这是指通篇所说的伤寒、温病、热病而言，大概暑病就是热病。）
每十五日得一气，在四季之中，一季有六气，四六相乘名为二十四节气。（成无己注解说：节气十二个，中气十二个，共二十四气。）
然而气候也有该到却没到的，或有未到却先到的，或有到了却过分的，这些都成为致病之气。（成无己注解说：怀疑漏了一句“或至而不去”。我认为“至而不去”包含在“应至而不至”之中。意思是新气应当到来而旧气不离去。旧气不离去，就是新气应至而未至，这两句话有什么区别呢？应当像《内经》所说“气至而反始”那样明白。现在就拿成注所引用的《金匮要略》中的言论来验证。冬至之后，甲子日夜半，少阳之气起始。少阳之时，阳气开始生发，天气变得温和。文中说“得甲子而天未温和”，这就是“应至而不至”。文中说“未得甲子，天得温和”，这就是“未应至而至”。文中说“得甲子，而天温如盛夏五六月时”，这就是“至而太过”。文中说“得甲子，而天大寒不解”，这就是“至而不去”，也就是“至而反”。《金匮》中不说“反”，是因为冬至之交，温气尚微弱，寒气当令，所以虽然少阳始生，本该温暖却寒冷，难以用“反”字形容，只好用“不去”二字代替，终究不如“反”字意义明确。按《内经》说：“至而不至，是来气不及。”我认为“至而不去”就在“来气不及”之中。“未至而至”，是来气有余。我认为“至而太过”就在“来气有余”之中。又说：“至而和，则平；至而甚，即太过则病；至而反者病；至而不至者病；未至而至者病。”所以说都成为致病之气。）
只是天地动静，阴阳鼓击，各自确立一气罢了。（天的形体主动，属阳；地的形体主静，属阴。虽然有动静之分，但阴阳之气，在四季中鼓动冲击而不停息，寒、热、温、凉，各自确立为一气。）
因此那春天的温暖，成为夏天的暑热；那秋天的肃杀，成为冬天的愤怒（成无己注解说：春暖变为夏暑，是从生长到长大的过程。秋忿变为冬怒，是从肃杀到杀戮的过程。）
所以冬至之后，一阳爻上升，一阴爻下降。（冬至在十一月中间，斗柄指向子位，阳气生于子。冬至之后，一阳之气开始生发，六阴之气逐渐收敛。成无己注解说：在卦象上为复卦，意思是阴气已极，阳气得以恢复。爻，就是交的意思，是阴阳之气相互交易的意义。夏至在五月中间，斗柄指向午位，阴气生于午。夏至之后，一阴之气开始生发，六阳之气逐渐收敛。成无己注解说：在卦象上为姤卦，意思是阳气已极，阴气得以相遇。《内经》说：冬至后四十五日，阳气微升，阴气微降；夏至后四十五日，阴气微升，阳气微降。成注引用此话来互相印证，非常正确。我认为冬至以前为纯阴，纯阴就是六阴俱升。然而已经交入子月得到中气，一阳之气初升，则一阴之气先降，所以不说六而说一。午为一阴，意思是阴气至子月而极，所以先降。夏至仿照此理。）
这就是冬夏二至，阴阳相合；春秋二分，阴阳相离。（成无己注解说：阳生于子，阴生于午，是阴阳相接，所以叫合。阳退于酉，秋分在八月中间，斗柄指向酉位；阴退于卯，春分在二月中间，斗柄指向卯位，这是阴阳相背，所以叫离。《内经》说：气至叫做至，气分叫做分。至则气同，分则气异，就是离合的意义。我认为上文正文说：春秋二分，为阴阳离。成注说：是阴阳相背，所以叫离。阴阳哪有背离的道理？只是历法家以冬夏二至为日至南、日至北，春秋二分为日离南、离北。太阳循黄道而行，到春秋分时，太阳行经中天，缠绕于赤道，正当黄道与赤道相交之时，此时昼夜平分，不寒不暑，阴阳和平，二气相交各占一半，说六阴六阳之气，在地之上下，各分其三，而没有偏颇。如果这样，那么“离”字的意义应当作“丽”，是阴阳各施其半，两相附丽的意思。这就是周敦颐所说的“阴根阳，阳根阴”，五行之气布于四季运行的道理吧？）
阴阳交易，人随之变化而生病。（天地阴阳之气，既然相互交错，而春夏秋冬四季于是更替。人的气息也随之变迁，如果不能调养得当，各种疾病就会发生。）
所以君子春夏养阳，秋冬养阴，顺应天地的刚柔。（成无己引《内经》说：春夏养阳，用凉用寒；秋冬养阴，用温用热。之所以这样，是因为顺从其根本的缘故。）
小人触犯冒犯，必定遭受暴发的疹病。必须知道毒烈之气，留在哪条经络，而引发什么病，详细诊察并治疗。（婴，是加的意思，又是触的意思。疹与“癍”同义。疹者，善于嗜欲致病可见。小人，不像君子善于调养，既感受外来邪气，加上饮食不节制，而成暴发疾病。既然病叫“暴”，必须知道他触犯的是四时风寒暑湿当作燥的气，必然毒烈，这就是四时的伤寒。如果有病不那么暴发，邪气留连而不愈的，应当详细诊察其毒烈之气，留在哪条经络，而引发什么病。）
所以春伤于风，夏天必定飧泄；夏伤于暑，秋天必定疟疾；秋伤于湿（湿在夏季月份，与暑气同行。按这个“湿”字，应当作“燥”）。冬必咳嗽；冬伤于寒，春天必定病温。这是必然的道理，可以不仔细审明吗？（春三个月风气主事，春伤于风，风气通于肝，肝邪有余，来侮脾土，留连到夏，暑湿之气相并，应当出现飧泄的证候。飧泄，是水谷不化而完出。夏三个月暑气主事，夏伤于暑，暑应当随汗一起排出，不要止住。如果夏伤暑而汗不出，留连到秋，清凉之气，搏击其暑热，应当出现疟疾的证候。疟疾，是寒热往来的久疟。秋三个月燥气主事，秋伤于燥，燥也是火之余气，火乘肺金，留连到冬，再与外寒相触，应当出现咳嗽的证候。冬三个月寒气主事，冬伤于寒，寒气通于肾，肾失闭藏之令，内郁所伤之寒，久而成热，留连到春，更遇外来之温气，引出内郁之热邪，因而成温病。这就是触犯四时正气，留连导致疾病，势所必然。医者应当详细审察并责治。）
伤寒的病，逐日由浅入深，据此施用方治。现在世人患伤寒，有的开始不早治，有的治不对病，有的日子久拖困顿才告诉医生，医生又不根据次第去治疗，就不能中病。都应当临时斟酌制方，没有不有效的。现在搜集采摘仲景旧论，记录其证候、诊脉声色，对病真方，有神效验的，打算防备世上的急难。又土地温凉高下不同，物性刚柔，饮食居住也各异。所以黄帝与四方之问，岐伯列举四种治法的能力，以训导后贤，开启那些未悟者。临病之工，应当双重审察。（这两节与上下文不相连贯，《外台秘要》中系王叔和的论述。《外台》序诸论伤寒凡八家，以仲景为第一家，则序《阴阳大论》云云。第二家，则序王叔和曰：“伤寒之病逐日浅深”云云。又说：“夫表和里病，下之而愈，汗之则死；里和表病，汗之而愈，下之则死”云云。至于安危的变化，岂可诡异呢？这也是序王叔和的论述。我认为唐代王焘著《外台方论》，确实节取上古诸家之说，其因《伤寒例》，杂入叔和的话居多，所以特别序曰“王叔和云云”。叔和当日，既然说搜集采摘仲景旧论真方，他在撰次《伤寒论》时，为什么不曰：“此系仲景论，此为仲景方”呢？标题不明，间附己意，以致玉石难分，深为可恨。）
凡是伤于寒，就变成热病，热即使很厉害，也不会死（这是承接上文春伤于风的章节来说，推究仲景的本意，认为四时之气都能伤人，那些留连不愈的，已经是飧泄、疟疾、咳嗽、温病了。那些病暴发而不留连的，就是四时伤寒的病。所以特意举一个“凡”字来概括。如果只论冬月的伤寒，就不会用“凡”字了。有人问为什么在春天要说寒？殊不知春风中寒气偏多，所以仲景辨太阳病先言中风条。夏月暑气大行，早晚间时有雷雨阴湿之寒，所以洁古论中暑，为静而得之，其证头疼身热无汗，也是伤寒。秋月燥气固胜，早晚间每多雾露清凉之气，五行家以秋属金，金体本凉而其气亦同寒。至冬月寒水主事，不必再解释。凡此四时之中，都有伤寒的病，其实非寒而皆为热。成注引《内经》说：风寒客于人，使人毫毛毕直，皮肤闭而为热，是伤寒为热病。又引《针经》说：热多者易已，是热虽甚，不死。）
如果两感于寒而病的，必定死。（两感病见下文，其义已在前面第一卷《热论》中注释。）
尺寸脉俱浮的，是太阳经受病，应当在一两天发作。因为其脉上连风府，所以头项痛、腰脊强。尺寸脉俱长的，是阳明经受病，应当在两三天发作。因为其脉挟鼻络于目，所以身热、目疼、鼻干、不得卧。尺寸脉俱弦的，是少阳经受病，应当在三四天发作。因为其脉循胁络于耳，所以胸胁痛而耳聋。
这三经都受病，未入于腑的，可以通过发汗治愈。尺寸脉俱沉细的，是太阴经受病，应当在四五天发作。因为其脉布胃中，络于咽喉，所以腹满而咽干。尺寸脉俱沉的，是少阴经受病，应当在五六天发作。因为其脉贯肾，络于肺系舌本，所以口燥舌干而渴。尺寸脉俱微缓的，是厥阴经受病，应当在六七天发作。因为其脉循阴器络于肝，所以烦满而囊缩。
这三经都受病，已入于腑的，可以通过泻下治愈。（以上论述六经受病，与《内经·热论》中的文字大同小异。《热论》说一日二日，这里却说一二日、二三日，论调更觉圆活。又《热论》说脏，这里却说腑。《热论》没有“此三经皆受病，已入于腑，可下而已”这三句，这里却从而补上，如果不是仲景谁能引经作论如此切当呢？只是他在每经之首，必先言脉，这与经旨大相违背。夫伤寒以识证为先，而辨脉次之。识证是什么？比如病患头项痛、腰脊强，就知道是太阳病；目疼鼻干，就知道是阳明病；胸胁痛耳聋，就知道是少阳病。既识别了其证，那么某病见某证，应当显某脉，不宜某脉，某脉则吉，某脉则凶，这是最重要的诀窍。现在却说“尺寸俱浮者，太阳受病也”。夫浮脉，岂可以定太阳病邪？抑太阳病，岂止一浮脉？我就拿仲景论浮脉的一两条来说。有说阳明病，脉浮无汗而呕，宜发汗则愈，宜麻黄汤。又说太阴病，脉浮者可发汗，宜桂枝汤。又说少阴中风，脉阳微阴浮者为欲愈；厥阴中风，脉微浮为欲愈，不浮为未愈。惟少阳病无浮脉，然而他说三阳合病脉必浮大上关上，则少阳也在其中。由此可知阴阳六经，皆有浮脉。再就仲景论太阳病脉的一两条来说。一说太阳病，发热汗出恶风，脉缓者为中风。又说太阳病，或已发热，或未发热，必恶寒体痛呕逆，脉阴阳俱紧者，名曰伤寒。又说伤寒一日，太阳受之，脉若静者为不传，颇欲吐，若烦躁，脉数急者，为传也。又说太阳病，发热恶寒，热多寒少，脉微弱者，此无阳也，不可发汗。又说太阳病，身黄脉沉结，少腹硬，小便不利者，为无血也云云。又说太阳病下之，其脉促，不结胸者，此为欲解也。又说脉紧者为咽痛，脉弦者必两胁拘急，脉细数者头痛未止，脉沉者必欲呕，脉沉滑者协热利。凡此者，都是太阳之脉。举一太阳以概其余，是上文说尺寸俱长、俱弦、俱沉细、俱沉、俱微缓，与受病之经，都不相合。我恐怕叔和在当日虽善切脉，如果不问病家所苦，只据尺寸以测受病之经，不会无误吧。识者认为《伤寒例》中，凡言脉处，都是叔和所增入。就如以《平脉辩脉法》反作第一卷，列于《伤寒例》前，也是这个意思。近医程子郊倩，议论叔和说：他见经文上没有脉法，遂恣意杜撰，不知热病之脉，经文已于后篇《评热论》补出“脉躁疾”三字了。又说热病为阳，其加三阴经以沉微细缓之脉，则是阳病见阴脉者死矣。经文何以说“热虽甚不死”？这些关系岂是小处？且与《平脉论》自相背谬。喻氏《尚论》及此，独置而不言，何其宽恕啊。）
如果两感于寒，一日太阳受之，即与少阴俱病，则头痛、口干、烦满而渴。二日阳明受之，即与太阴俱病，则腹满、身热、不欲食、谵语。三日少阳受之，即与厥阴俱病，则耳聋、囊缩而厥。水浆不入，不知人者，六日死。如果三阴三阳、五脏六腑，都受病，则营卫不行，腑脏不通则死矣（成无己注解说：阴阳俱病，表里俱伤的叫两感。所以其受病，则阴阳两证俱见。其传经，亦阴阳两经俱传。六日死，义详见前第一卷《热论》中。我认为上述单传之病，先太阴而后少阴，这里却先少阴而后太阴，为什么呢？王宇泰说：逆传之说，还不够完善。盖太阳与少阴，阳明与太阴，少阳与厥阴，脏腑相合，阴道从阳，譬如妯娌，但以夫年为次，不以己齿为序也。）
其不两感于寒，更不传经，不加异气的，至七日，太阳病衰，头痛稍减。八日阳明病衰，身热稍歇。九日少阳病衰，耳聋微闻。十日太阴病衰，腹减如故，则思饮食。十一日少阴病衰，渴止，舌干已而嚏也。十二日厥阴病衰，囊纵少腹微下，大气皆去，病患精神爽慧也。（上述注解说都见于前第一卷《热论》中。按《内经·热论》，没有“更不传经，不加异气”两句。喻嘉言说：这八个字是叔和增入。推究叔和之意，想为下文更感异气，变为温疟、风温、温毒、温疫等证章做本，因此添上这八个字，大乱仲景原论遗旨。）
However, it is not called "spring cold and summer cool disease" but "cold epidemic" (Han Yi), because the external cold qi condenses and obstructs the warm and hot qi within. According to Section 9 mentioned earlier: "In autumn, there is contrary heat." This is similar to winter warmth disease (Dong Wen). It is not called "autumn heat disease" but also called "cold epidemic," which shows that in autumn, the climate is also characterized by cold condensing heat. I believe these diseases are of the same category as cold damage (Shang Han), commonly referred to as "four-season cold damage." Cheng Wuji's commentary states: "This is epidemic qi." Is winter warmth not an epidemic pathogen? Generally, any counter-seasonal qi constitutes an epidemic. Why? Because the climate contradicts the season, people are unprepared, so patients of all ages present with similar symptoms. Like corvée labor, the character "epidemic" (Yi) derives from "labor" (Yi), being a shorthand. This differs from injury by righteous qi, which requires bodily deficiency to take hold.)
In the third and fourth months, sudden cold may occur. At this time, yang qi is still weak; when折 (broken/restricted) by cold, the resulting heat manifestation is mild. In the fifth and sixth months, yang qi is abundant; when restricted by cold, the heat manifestation is severe. In the seventh and eighth months, yang qi is declining; when restricted by cold, the heat manifestation is slight. These conditions resemble warm disease (Wen Bing) and summerheat disease (Shu Bing), but their treatments differ. (Cheng Wuji comments: These phrases clarify the method of using the Dipper calendar to predict seasonal climates, showing that the severity of cold and heat varies. I consider "these several cases" to summarize the preceding discussions on cold damage, winter warmth, warm disease, and cold epidemic. Furthermore, Section 10 states: "By observing the Dipper calendar to diagnose illnesses caused by the four seasons' righteous qi, we find: winter brings cold damage, spring brings wind injury, summer brings summerheat and dampness, and autumn brings dryness—all caused by righteous qi." Righteous qi causes illness not only as cold damage; here, only "cold damage" and "seasonal epidemic qi" are mentioned, suggesting Zhang Zhongjing's treatise is not complete. Also, regarding the severity of cold epidemic based on the waxing and waning of yang qi from the third to eighth months, this view should not be rigidly applied. For instance, the tenth month is pure yin, with yang qi concealed. If restricted by cold then, would there be no fever? If one suffers from cold invasion without fever, if it is cold damage, I fear the pathology might be more intense than in the fifth or sixth months, making it difficult to call it mild. Wang Yutai said: The key lies in distinguishing the source as cold, heat, or warmth; thus, the choice of cooling, warming, or neutral herbs becomes clear. This refers generally to cold damage, warm disease, and heat disease discussed throughout the chapter, where summerheat disease is essentially heat disease.)
Every fifteen days yields one qi. Within the four seasons, each season has six qis, totaling twenty-four qis (Jieqi). (Cheng Wuji notes: There are twelve Jieqi and twelve Zhongqi, making twenty-four in total.)
However, climatic conditions may arrive late, arrive early, or arrive excessively; all such anomalies become pathogenic qi. (Cheng Wuji suspects a missing phrase "or arrives and does not depart." I believe "arrives and does not depart" is included in "should arrive but does not." It means new qi should arrive but old qi remains. Old qi remaining implies new qi has not arrived; how do these two statements differ? One should understand it as stated in the *Neijing*: "Qi arrives and reverses its origin." Now, verifying with the quote from *Jingui Yaolue* cited in Cheng's commentary: After the Winter Solstice, at midnight on the Jiazi day, Shaoyang qi begins. During Shaoyang time, yang qi starts to generate, and the weather becomes warm. The text says, "Obtaining Jiazi but the weather is not warm," which is "should arrive but does not." "Not obtaining Jiazi, yet the weather is warm," is "not yet due but arrives early." "Obtaining Jiazi, but the weather is as hot as midsummer (fifth/sixth months)," is "arrives excessively." "Obtaining Jiazi, but severe cold persists," is "arrives and does not depart," i.e., "arrives and reverses." *Jingui* does not use "reverse" because at the Winter Solstice transition, warm qi is faint and cold qi is dominant; although Shaoyang begins, it is cold instead of warm, so "reverse" is hard to apply, hence "does not depart" is used. However, "reverse" is clearer. According to the *Neijing*: "Arrives but does not arrive indicates insufficient incoming qi." I consider "arrives and does not depart" within "insufficient incoming qi." "Not yet due but arrives early indicates excessive incoming qi." I consider "arrives excessively" within "excessive incoming qi." It also says: "Arrives harmoniously, then is normal; arrives severely, i.e., excessively, then illness occurs; arrives and reverses, illness; arrives but does not arrive, illness; not yet due but arrives early, illness." Thus, all become pathogenic qi.)
It is merely heaven and earth moving and still, with yin and yang striking each other, each establishing its own qi. (Heaven's form is active, belonging to yang; Earth's form is static, belonging to yin. Although distinct in movement and stillness, yin and yang qi strike each other continuously through the four seasons—cold, heat, warmth, and coolness—each establishing its own qi.)
Therefore, the warmth of that spring becomes the summerheat of summer; the sternness of that autumn becomes the anger of winter. (Cheng Wuji comments: Spring warmth leads to summer heat, progressing from growth to flourishing. Autumn sternness leads to winter anger, progressing from肃 (solemnity/cleansing) to killing.)
Thus, after the Winter Solstice, one yang line rises, and one yin line descends. (Winter Solstice is in the middle of the eleventh month, with the Dipper pointing to Zi. Yang is born at Zi. After the Winter Solstice, one yang qi begins to generate, and the six yin qis gradually converge. Cheng Wuji notes: In hexagrams, this is Fu (Return), meaning yin qi is exhausted, and yang qi returns. Yao means intersection, signifying the exchange of yin and yang qi. Summer Solstice is in the middle of the fifth month, with the Dipper pointing to Wu. Yin is born at Wu. After the Summer Solstice, one yin qi begins to generate, and the six yang qis gradually converge. Cheng Wuji notes: In hexagrams, this is Gou (Coming to Meet), meaning yang qi is exhausted, and yin qi meets. The *Neijing* states: Forty-five days after Winter Solstice, yang qi slightly ascends, yin qi slightly descends; forty-five days after Summer Solstice, yin qi slightly ascends, yang qi slightly descends. Cheng's citation for verification is excellent. I observe that before Winter Solstice is pure yin, meaning six yin lines ascend. However, upon entering the Zi month and receiving the central qi, one yang qi initially rises, so one yin qi must first descend. Hence, it says "one" rather than "six." Wu represents one yin, meaning yin qi reaches its extreme in the Zi month and thus descends first. Summer Solstice follows this logic.)
This is why the Winter and Summer Solstices represent the union of yin and yang, while the Spring and Autumn Equinoxes represent their separation. (Cheng Wuji comments: Yang is born at Zi, yin at Wu; they connect, hence "union." Yang retreats to You (Autumn Equinox, eighth month, Dipper points to You); yin retreats to Mao (Spring Equinox, second month, Dipper points to Mao); they turn away from each other, hence "separation." The *Neijing* says: Qi arriving is "Zhi" (Solstice); qi dividing is "Fen" (Equinox). Zhi means qi is same; Fen means qi is different, explaining union and separation. I note the main text says: Spring and Autumn Equinoxes are yin-yang separation. Cheng says: They turn away, hence separation. How can yin and yang separate? Historians define Winter/Summer Solstices as sun reaching south/north extremes, and Spring/Autumn Equinoxes as sun departing south/north. Sun moves along the Ecliptic; at Equinoxes, it crosses the Celestial Equator, where Ecliptic and Equator intersect. Day and night are equal, neither cold nor hot, yin and yang are peaceful, interacting equally. Six yin and six yang qis divide above and below Earth, each taking half, without bias. If so, "separation" (Li) should mean "adherence" (Li), implying yin and yang share halves and adhere to each other. This aligns with Zhou Dunyi's saying: "Yin roots in yang, yang roots in yin," describing the distribution of five qis across four seasons.)
Yin and yang exchange, causing human transformation and illness. (Since heavenly and earthly yin and yang qi intermingle, and the four seasons change accordingly, human qi also shifts. If not nourished properly, various diseases arise.)
Therefore, gentlemen nourish yang in spring and summer, and nourish yin in autumn and winter, conforming to the hardness and softness of heaven and earth. (Cheng Wuji cites the *Neijing*: Nourish yang in spring/summer using cool/cold; nourish yin in autumn/winter using warm/hot. This is done to follow their roots.)
Petty people who touch and offend [the elements] will surely suffer sudden rashes. One must know which meridian the toxic and fierce qi resides in and what disease it triggers, examining carefully to treat it. (Ying means to add or touch. Zhen is synonymous with ban. Rashes indicate diseases arising from indulgence. Petty people, unlike gentlemen, lack good self-care. Having contracted external pathogens and combined with dietary irregularities, they develop sudden illnesses. Since the illness is "sudden," one must know it was triggered by the four seasons' wind, cold, summerheat, dampness, or dryness, which are necessarily toxic and fierce—this is the four-season cold damage. If the illness is not sudden, but the pathogen lingers without resolving, one must carefully examine which meridian holds the toxic qi and what disease it causes.)
Thus, wind injury in spring leads to undigested stool diarrhea (Sun Xie) in summer; summerheat injury in summer leads to malaria (Nüe) in autumn; dampness injury in autumn (Note: Dampness accompanies summerheat in summer months. Here, "dampness" should likely be read as "dryness") leads to cough in winter; cold injury in winter leads to warm disease (Wen Bing) in spring. This is the inevitable way; can it not be examined clearly? (In the three spring months, wind qi dominates. Spring wind injury affects the Liver, which communicates with wind. Excess Liver evil attacks Spleen Earth. Lingering into summer, combined with summerheat and dampness, it causes Sun Xie (undigested stool diarrhea). In the three summer months, summerheat qi dominates. Summerheat injury should be released via sweat. If sweat does not occur and it lingers into autumn, cool air combats summerheat, causing Nüe (malaria with alternating chills and fever). In the three autumn months, dryness qi dominates. Autumn dryness injury involves dryness as residual fire, attacking Lung Metal. Lingering into winter, contacting external cold, it causes cough. In the three winter months, cold qi dominates. Winter cold injury affects the Kidney, which communicates with cold. Kidney fails to store, internal cold condenses and turns to heat over time. Lingering into spring, encountering external warmth, it draws out internal heat, causing warm disease. Thus, offending four-season righteous qi and lingering to cause disease is inevitable. Physicians must examine and treat diligently.)
The progression of cold damage deepens daily, requiring corresponding prescriptions. Nowadays, people with cold damage either fail to treat early, receive incorrect treatment, or delay seeking help until debilitated. Physicians then fail to treat according to sequence, failing to hit the target. One must adjust formulas temporarily based on circumstances, ensuring efficacy. I have now collected Zhang Zhongjing's old theories, recording his signs, pulse diagnosis, voice/color observations, and authentic prescriptions against specific diseases that show miraculous effects, intending to prepare for worldly emergencies. Furthermore, land temperatures vary by latitude and altitude; material natures differ in hardness and softness; diet and residence also vary. Thus, Huangdi asked about the four directions, and Qibo demonstrated four treatment methods to instruct later generations and enlighten the unaware. Practitioners facing illness must double-check. (These two sections seem disconnected from the context. In *Waitai Miyao*, this is attributed to Wang Shuhe. *Waitai* prefaces eight schools of cold damage theory, listing Zhongjing first, citing the *Yin Yang Da Lun*. The second school cites Wang Shuhe: "Cold damage progresses daily..." and "If exterior is harmonious and interior diseased, purging cures, sweating kills; if interior is harmonious and exterior diseased, sweating cures, purging kills..." Regarding life and death changes, how can they be诡 (deceitful)? This is also Wang Shuhe's discourse. I believe Wang Tao of the Tang Dynasty compiled *Waitai Fanglun* by excerpting ancient theories, inserting much of Shuhe's words into the *Shanghan Li*. Hence the preface "Wang Shuhe says." When Shuhe said he collected Zhongjing's old theories and true prescriptions, why did he not label them clearly as "Zhongjing's theory/formula" during compilation? Ambiguous titles mixed with his own ideas make distinguishing jade from stone difficult, which is regrettable.)
Any injury by cold results in a heat disease. Even if the heat is severe, it is not fatal. (This continues the section on spring wind injury, inferring Zhongjing's intent: four-season qi can injure humans. Lingering cases become Sun Xie, Nüe, cough, or warm disease. Sudden cases are four-season cold damage. Hence "any" is used. If discussing only winter cold damage, "any" would not be used. Question: Why mention cold in spring? Unknowingly, spring winds contain much cold. Hence Zhongjing discusses Wind Strike in the Taiyang chapter first. In summer, summerheat prevails, but morning/evening thunderstorms bring cold/dampness. Jiuguo described summerheat stroke as acquired statically, with headache, body heat, and no sweat—also cold damage. In autumn, dryness wins, but morning/evening fogs bring cool air. Five Elements associate autumn with Metal, which is inherently cool and similar to cold. In winter, Water/Cold dominates, needing no explanation. Thus, all four seasons have cold damage diseases. Actually, they are not cold but heat. Cheng cites *Neijing*: Wind-cold invading makes hair stand erect, skin pores close, generating heat—thus cold damage is heat disease. Cites *Zhenjing*: More heat means easier recovery—thus even severe heat is not fatal.)
If affected by cold in both yin and yang meridians (Liang Gan), death is certain. (Liang Gan disease is detailed below; its meaning was noted in Volume 1, *Re Lun*.)
If the Cun and Chi pulses are both floating, Taiyang is affected, manifesting in one or two days. Its vessels connect to Fengfu, causing head/neck pain and stiff back/spine. If Cun and Chi pulses are both long, Yangming is affected, manifesting in two or three days. Its vessels flank the nose and connect to the eyes, causing body heat, eye pain, nasal dryness, and inability to sleep. If Cun and Chi pulses are both wiry (Xian), Shaoyang is affected, manifesting in three or four days. Its vessels follow the flanks and connect to the ears, causing chest/flank pain and deafness.
These three meridians are affected but have not entered the Fu organs; they can be cured by sweating. If Cun and Chi pulses are both deep and fine, Taiyin is affected, manifesting in four or five days. Its vessels spread in the stomach and connect to the throat, causing abdominal fullness and dry throat. If Cun and Chi pulses are both deep, Shaoyin is affected, manifesting in five or six days. Its vessels penetrate the Kidneys and connect to the Lung system and tongue root, causing dry mouth/tongue and thirst. If Cun and Chi pulses are both faint and slow (Huan), Jueyin is affected, manifesting in six or seven days. Its vessels follow the genitalia and connect to the Liver, causing irritability, fullness, and retracted testicles.
These three meridians are affected and have entered the Fu organs; they can be cured by purging. (The above discussion on six-meridian involvement is largely similar to *Neijing Re Lun*. *Re Lun* says "day one, day two," whereas here it says "one or two days," making the argument more flexible. *Re Lun* mentions Zang, here it mentions Fu. *Re Lun* lacks the sentence "These three meridians are affected, having entered the Fu organs, can be cured by purging"; here it is added. Only Zhongjing could cite classics so aptly. However, stating the pulse first for each meridian contradicts the classic principle. Cold damage prioritizes symptom recognition over pulse differentiation. Recognizing symptoms: Head/neck pain/stiff back indicates Taiyang; eye pain/nasal dryness indicates Yangming; flank pain/deafness indicates Shaoyang. Once identified, one knows which pulse corresponds to which disease, which is auspicious, and which is ominous. This is the crucial secret. Now it says "Cun and Chi floating indicates Taiyang." Can floating pulse alone define Taiyang? Does Taiyang only present with floating pulse? Consider Zhongjing's few examples of floating pulse: Yangming disease, floating pulse, no sweat, vomiting—suitable for sweating, Ma Huang Tang. Taiyin disease, floating pulse—suitable for sweating, Gui Zhi Tang. Shaoyin wind strike, superficial pulse weak, deep pulse floating—indicates recovery; Jueyin wind strike, faint floating pulse—indicates recovery; non-floating means not recovered. Only Shaoyang lacks floating pulse, but in Three-Yang combined disease, pulse is large and floating above Guan, including Shaoyang. Thus, all six meridians can have floating pulse. Consider Taiyang pulse examples: Taiyang disease, fever, sweating, aversion to wind, slow pulse—Wind Strike. Taiyang disease, fever or not, aversion to cold, body pain, vomiting, tight pulse on both sides—Cold Damage. Cold damage day one, Taiyang affected, quiet pulse means no transmission; desire to vomit, irritability, rapid pulse means transmission. Taiyang disease, fever/chills, more heat less cold, faint pulse—no Yang, do not sweat. Taiyang disease, yellow body, deep knotted pulse, hard lower abdomen, difficult urination—blood stasis. Taiyang disease purged, hurried pulse, no Chest Bind—indicating resolution. Tight pulse—sore throat; wiry pulse—flank stiffness; fine rapid pulse—headache persists; deep pulse—vomiting; deep slippery pulse—heat-collateral diarrhea. All these are Taiyang pulses. Taking Taiyang as representative, the previous statements about long, wiry, deep-fine, deep, and faint-slow pulses do not match the affected meridians. I fear Shuhe, despite skilled pulse diagnosis, erred by measuring meridians solely by Cun-Chi without asking patient complaints. Scholars believe pulse mentions in *Shanghan Li* were added by Shuhe. Placing *Ping Mai Bian Mai Fa* as Volume 1 before *Shanghan Li* supports this. Physician Cheng Xiaoqiao criticized Shuhe: Seeing no pulse methods in the text, he fabricated them, unaware that *Ping Re Lun* already added "rapid/agitated pulse." He also noted heat disease is Yang; adding deep/fine/slow pulses to Yin meridians makes Yang disease show Yin pulse, indicating death. Yet the text says "severe heat is not fatal." These discrepancies are significant and contradict *Ping Mai Lun*. Yu Lianshan ignored this in *Shanglun*; how lenient!)
If affected by cold in both yin and yang: On day one, Taiyang is affected, simultaneously with Shaoyin, causing headache, dry mouth, irritability, fullness, and thirst. On day two, Yangming is affected, simultaneously with Taiyin, causing abdominal fullness, body heat, anorexia, and delirious speech. On day three, Shaoyang is affected, simultaneously with Jueyin, causing deafness, retracted testicles, and cold limbs. Inability to drink water and loss of consciousness lead to death on day six. If all three Yin and three Yang meridians, and Zang and Fu organs are affected, Ying and Wei cease to circulate, Zang and Fu blockage leads to death. (Cheng Wuji comments: Yin and Yang both diseased, exterior and interior both injured is Liang Gan. Symptoms appear in both Yin and Yang. Transmission occurs in both Yin and Yang meridians. Death on day six is explained in Vol 1 *Re Lun*. I note single transmission goes Taiyin then Shaoyin, but here Shaoyin precedes Taiyin. Wang Yutai said: Reverse transmission theory is incomplete. Taiyin-Shaoyin, Yangming-Taiyin, Shaoyang-Jueyin are paired Zang-Fu. Yin pathways follow Yang, like sisters-in-law, ordered by husband's age, not own teeth.)
If not Liang Gan, not transmitting, and not affected by alien qi: By day seven, Taiyang disease declines, headache lessens. By day eight, Yangming disease declines, body heat rests. By day nine, Shaoyang disease declines, hearing slightly improves. By day ten, Taiyin disease declines, abdomen reduces to normal, appetite returns. By day eleven, Shaoyin disease declines, thirst stops, tongue dryness resolves, sneezing occurs. By day twelve, Jueyin disease declines, testicles relax, lower abdomen softens, great qi departs, patient regains mental clarity. (Previous notes are in Vol 1 *Re Lun*. *Neijing Re Lun* lacks "not transmitting, not affected by alien qi." Yu Jiayan said these eight characters were added by Shuhe to introduce subsequent chapters on warm malaria, wind-warmth, warm toxin, and warm epidemic, disrupting Zhongjing's original intent.)