（此系仲景原文自太阳上编移集于此）
温病非伤寒也。而余一并及之。何也。经云。冬伤于寒。春必病温。以其病由伤寒而致也。暑病亦由伤寒而致。
而不及之。何也。经云夏伤于暑。秋必 疟。以伤暑自是夏时病。且温病有一二日至八九日。六经传变之候。而暑病则
无是也。秋疟亦有六经传变之候。又何为而不及之也。金匮序云。仲景着伤寒杂病论。合十六卷。今世但传伤寒十卷。
而杂病未见其书。王翰林于蠹简中。得其书三卷。中论杂病而疟疾亦与焉。兹故不复及也。且也。疟疾而有六经传变者。
此即是秋时。伤寒。否则仲景岂不明经络。何为而未详言也。又如伤暑亦系杂病。金匮中即是中 之证。若伤暑而有六
经传变者。此又是夏时伤寒。其初必由寒气而得也。外如霍乱病。亦系杂证。伤寒论列之六经篇后者。必仲景原论中。
既言伤寒。即言杂病也。惜乎其十六卷书。已大半亡失。即今世所传伤寒论十卷。其辩脉平脉可汗可下诸篇。悉系叔和
所增入者。则知杂病所亡为甚多也。明赵以德着金匮衍义。既知痉湿 百合狐惑疟疾等证。非伤寒矣。独不能捡出霍乱
一候。此又余之所不解也。兹因论温病而并议及此。倘有志斯道者。必以余言为不谬也。
太阳病发热而渴。不恶寒者。为温病（此言温病之与伤寒异也。夫曰太阳病者。正以见同是太阳经头项强痛之证。
彼伤寒由寒气而得。则恶寒。此温病由温气而得。故不恶寒。初起便即发热而渴也。愚以不恶寒发热而渴。此是阳明温
病。但头项强痛之证。兼属太阳。故系之为太阳病。愚又以四时之气。在春为温。正气伤人。实时可以致病。未必尽由
冬伤于寒所致。故其治法亦不与伤寒同也。）
若发汗已。身灼热者。名曰风温。风温为病。脉阴阳俱浮。自汗出。身重。多眠睡。鼻息必鼾语。言难出。若被下
者。小便不利。直视失溲。若被火者。微发黄色。剧则如惊痫时。 。若火熏之。一逆。尚引日。再逆促命期。（疑此
条有错简。小便不利四字当在若被下者之前。此承上文而言温病。误治之逆证也。温病之初。是温气袭人经络。不可误
发其汗。医人不知。只认以为太阳证。妄投麻桂等汤。以发其汗温袭经络。又亡津液。阳气亢极。故身热如灼。此为风
温。要此风温者。即温病。盖春时多风。温气即从风中而来。故又名风温也。风温误汗之证。其脉阴阳俱浮。阴阳俱浮
者。以温病本热。又发其汗。则周身阳气尽越于外。故其脉尺寸俱浮。自汗出者。成注云。卫气受伤也。身重多眠。鼻
息鼾。语
言难者。条辩云风壅则气昏。热甚则气郁也。小便不利者。汗出多而津液耗也。被下而直视失溲者。此本太阳病而误
汗及下所致条辩云。太阳之支脉。为目上纲。误汗则经气绝。故目不转睛而上窜也。又膀胱为太阳之府。津液藏焉。既
汗且下。重亡津液。故溲。溺遗失也。若误以火灸者。轻则火热土燥。其色外夺而发黄。重则火甚。热极而生风。故其
神志如惊痫之状。其手足则钩曲而时 也。若火熏之者。谓发黄惊痫等证。不惟火灸则然。如以火熏之。而变证亦然
也。愚按火熏者。劫汗之法。医人不知发汗之误。以身灼热不止。犹以为发汗不透。而用火熏。此误治之常耳。风温证
发汗是一逆。汗之而病不除。复被下。及被火。是再逆焉。望命期之不促。而欲尚引时日乎哉。或问身重。小便不利。
焉知非湿痹证。余答云。湿痹身重。此固小便不利。若得汗出。则湿气随之而散矣。今者自汗出而身反重。谓非风温之
证而何。按此条论。仲景无治法。补亡论常器之云。转下火熏。皆为逆也。可白虎加人参汤。桂枝柴胡各半汤。桂枝去
芍药加蜀漆龙骨牡蛎汤。郭白云复议用柴胡桂枝干姜汤。柴胡加龙骨牡蛎汤。愚以上条无少阳经证。诸汤中凡有柴胡者。
皆非对证之药。凡有姜桂者。又非温热之证。所宜。其白虎加人参汤。复与太阳病发热而渴者不相涉。考之千金方有葳
蕤汤。此实补仲景治法之未备。方载后昔贤治温病法中。）
或问太阳病发热而渴。不恶寒。其于未发汗之前。当用何药。余答云。若仲景论中如葛根汤。葛根黄芩黄连汤。两
方可参合加减用之。
温病并不是伤寒。但我一并加以论述。为什么呢？医经说：“冬季感受寒邪，春季必然发生温病。”因为这种病是由伤寒引发的。暑病也是由伤寒引发的。
为什么不提及暑病呢？医经说：“夏季感受暑邪，秋季必然发生疟疾。”因为感受暑邪本身就是夏季的疾病。而且温病有一二日至八九日，具备六经传变的征候；而暑病则没有这些情况。秋季的疟疾也有六经传变的征候，为什么又不提及它呢？《金匮要略》序言中说：张仲景撰写了《伤寒杂病论》，共十六卷。如今世上只流传《伤寒论》十卷。
而杂病的部分未见其书。王翰林在蛀蚀的竹简中，得到了三卷书。其中论述杂病，疟疾也包含在内。这里就不再重复讨论了。况且，疟疾如果有六经传变的情况，
这就是秋季的伤寒，否则张仲景难道不懂经络吗？为什么没有详细论述呢？又如伤暑也属于杂病，《金匮要略》中即是其中的证候。如果伤暑有六经传变的情况，这又是夏季的伤寒，其起因必定是由于寒气所致。另外如霍乱病，也属于杂证。《伤寒论》将其列在六经篇之后，必定是张仲景原论中，
既然论述伤寒，就连带论述杂病。可惜那十六卷的书，已经大半亡佚。即如今世所传的《伤寒论》十卷，其中辨脉、平脉以及可汗、可下等篇章，都是王叔和增补进去的。由此可知杂病亡失的部分非常多。明代赵以德撰写《金匮衍义》，既然知道痉病、湿病、百合病、狐惑病、疟疾等证候，不属于伤寒，唯独不能筛选出霍乱这一候，这又是我所不解的地方。这里因为论述温病而顺便议论到此。如果有志于这门学问的人，一定会认为我的话没有错误。
太阳病出现发热且口渴，不恶寒的，称为温病（这里说明温病与伤寒的不同。所谓太阳病，正是为了表明同样是太阳经受邪导致的头项强痛之证。
那些伤寒是由于寒气引起的，所以恶寒；此处的温病是由于温气引起的，所以不恶寒。初起时就立即发热且口渴。我认为不恶寒、发热且口渴，这是阳明温病，但头项强痛之证兼属太阳，所以将其归为太阳病。我又认为四时的气候，在春季表现为温，正气伤人，随即就可以致病，未必全是由冬季感受寒邪所致。所以其治法也不与伤寒相同。）
如果发汗后，身体灼热的，称为风温。风温这种病，脉象寸关尺三部都浮，自汗出，身体沉重，嗜睡，鼻息一定鼾声，言语困难，说话不出。如果被误用攻下法的，小便不通利，两眼直视，大小便失禁。如果被误用火疗的，轻微的发黄，严重的时候像惊痫发作时抽搐一样。如果用火熏的方法，一次误治，还会拖延时日；再次误治，就会加速死亡。（怀疑这一条存在错简，“小便不利”四字应当在“若被下者”之前。这是承接上文而言温病，误治后的逆证。温病之初，是温气侵袭人体经络，不可误用发汗法。医生不知道，只认为是太阳证，妄投麻黄汤、桂枝汤等方剂来发汗。温邪侵袭经络，又耗亡津液，阳气亢盛至极，所以身体热得像烧灼一样。这称为风温。要说这个风温，就是温病，大概是因为春季多风，温气就从风中而来，所以又名风温。风温误用发汗后的证候，其脉象寸关尺三部都浮。所谓阴阳俱浮，是因为温病本有热，又用了发汗法，导致周身阳气全部外越，所以脉象尺寸部都浮。自汗出，成无己注解说，是卫气受伤。身体沉重、多眠、鼻息鼾声、言语困难的，条辩云说风壅滞则气昏，热甚则气郁。小便不利，是因为出汗多而津液耗损。被误下而导致直视、失溲的，这是原本太阳病而误汗及误下所致。条辩云说，太阳的支脉，是眼睛的上睑。误汗则经气绝，所以眼睛不能转动而上窜。又膀胱是太阳的腑，津液藏于此。既汗又下，双重耗亡津液，所以小便失禁。如果误用火灸，轻则火热土燥，其色外夺而发黄；重则火甚，热极而生风，所以神志像惊痫的状态，其手足则钩曲并时而抽搐。如果用火熏的方法，是指发黄、惊痫等证候，不仅火灸是这样，如用火熏，变证也是如此。我按：火熏是劫取汗液的方法。医生不知道发汗的错误，见身体灼热不止，还以为是发汗不透，而用火熏。这是误治的常例。风温证发汗是一次误治，汗出后病不除，又被误下，以及被误用火疗，这是第二次误治。希望生命期限不急促，还想拖延时日吗？有人问：身体沉重，小便不利，怎么知道不是湿痹证？我回答：湿痹身体沉重，这固然有小便不利，但如果得汗出，湿气就会随之消散。现在自汗出而身体反而沉重，能说不是风温证吗？按：这一条论述，张仲景没有给出治法。《补亡论》常器之说：转下、火熏，都是误治。可用白虎加人参汤、桂枝柴胡各半汤、桂枝去芍药加蜀漆龙骨牡蛎汤。郭白云又复议使用柴胡桂枝干姜汤、柴胡加龙骨牡蛎汤。我认为上一条没有少阳经证候，诸方剂中凡是含有柴胡的，都不是对证的药物。凡是含有干姜、桂枝的，又不适合温热性质的证候。只有白虎加人参汤，又与太阳病发热而口渴者不相涉。考证《千金方》中有葳蕤汤，这实际上弥补了张仲景治法的不足。该方记载在后代贤人治疗温病的方法中。）
有人问：太阳病发热且口渴，不恶寒，在未发汗之前，应当用什么药？我回答：如果在张仲景的论述中，如葛根汤、葛根黄芩黄连汤，这两个方子可以参考加减使用。
(This is the original text of Zhang Zhongjing, transferred here from the upper volume of *Shanghan Lun*.)
Wenbing (Warm Disease) is not Shanghan (Cold Damage). Yet I discuss it together with it. Why? The classics state: "If one is injured by cold in winter, one will inevitably suffer from Wenbing in spring." Because this disease arises from Shanghan. Shubing (Summerheat Disease) also arises from Shanghan.
Why is Shubing not mentioned? The classics state: "If one is injured by summerheat in summer, one will inevitably suffer from Nue (Malaria) in autumn." Because injury by summerheat is inherently a disease of the summer season. Moreover, Wenbing presents with transmission patterns across the Six Channels (Liu Jing, the six major meridians/systems) over one to two days up to eight or nine days; whereas Shubing does not present such patterns. Autumnal Nue also presents with Six Channel transmission patterns; why is it not mentioned? The Preface to *Jinkui Yaolue* states: Zhang Zhongjing composed *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), comprising sixteen volumes. Today, only ten volumes of *Shanghan Lun* are transmitted.
The book on miscellaneous diseases has not been seen. Wang Hanlin obtained three volumes from worm-eaten bamboo slips. These discussed miscellaneous diseases, including Nue. Therefore, I do not discuss it again here. Furthermore, if Nue presents with Six Channel transmission,
this is essentially Autumnal Shanghan. Otherwise, would Zhang Zhongjing not understand the meridians? Why did he not elaborate on it? Similarly, injury by summerheat belongs to miscellaneous diseases, as evidenced in *Jinkui*. If injury by summerheat presents with Six Channel transmission, this is again Summer Shanghan, which must have originated from cold pathogen. Additionally, Huoluan (Cholera-like disorder) also belongs to miscellaneous syndromes. *Shanghan Lun* lists it after the Six Channel chapters, implying that in Zhang Zhongjing's original treatise,
since Shanghan was discussed, miscellaneous diseases were included as well. Regrettably, half of those sixteen volumes have already been lost. Even the currently transmitted ten volumes of *Shanghan Lun*, specifically the chapters on differentiating pulses, normal pulses, and methods for sweating and purging, were all added by Wang Shuhe. Thus, we know that a significant portion of the miscellaneous disease texts has been lost. Zhao Yi-de of the Ming Dynasty wrote *Jinkui Yanyi*. Although he recognized that Jing (Stiffness/Convulsion), Shi (Dampness), Baihe (Lily Disease), Huhuo (Fox-Spirit Disease), and Nue (Malaria) are not Shanghan, he failed to isolate Huoluan as a distinct category. This is another point I do not understand. Here, because I am discussing Wenbing, I comment on this matter. Those who aspire to this path will surely find my words correct.
Taiyang Bing (Taiyang Syndrome) presenting with fever, thirst, and no aversion to cold is called Wenbing (This explains the difference between Wenbing and Shanghan. By calling it Taiyang Bing, it indicates that although both present with stiffness and pain of the head and neck due to Taiyang meridian involvement,
those Shanghan cases arise from cold pathogen, hence they exhibit aversion to cold; whereas these Wenbing cases arise from warm pathogen, hence they do not exhibit aversion to cold. They present with immediate fever and thirst upon onset. I consider that no aversion to cold, fever, and thirst constitute Yangming Wenbing, but since the symptom of head and neck stiffness involves Taiyang, it is categorized under Taiyang Bing. I further believe that the seasonal qi in spring is warm; when the healthy qi injures the person, illness can occur immediately, not necessarily resulting from winter cold injury. Therefore, its treatment method differs from Shanghan.)
If after inducing sweating, the body becomes burning hot, it is named Fengwen (Wind-Warmth). In Fengwen disease, the pulse is floating at all positions (Yin and Yang, referring to cun and chi, or superficial and deep), there is spontaneous sweating, heaviness of the body, excessive sleepiness, snoring nasal breathing, difficulty speaking, and inability to articulate words. If treated with purgation, there will be difficulty urinating, fixed staring gaze, and incontinence of urine and feces. If treated with fire therapy, mild cases result in yellowing of the skin; severe cases resemble convulsions and epilepsy with spasms. If treated with moxibustion or fumigation, one error prolongs the illness; a second error accelerates death. (I suspect there is a textual error in this passage; "difficulty urinating" should precede "if treated with purgation." This follows the previous text regarding Wenbing and describes adverse outcomes from misdiagnosis. At the onset of Wenbing, warm pathogen attacks the meridians; it should not be treated with sweating. Physicians, unaware of this, mistakenly identify it as a Taiyang syndrome and recklessly prescribe Mahuang Tang (Ephedra Decoction) or Guizhi Tang (Cinnamon Twig Decoction) to induce sweating. The warm pathogen invades the meridians, and fluids are depleted; yang qi becomes hyperactive, causing the body heat to feel like burning. This is called Fengwen. Essentially, this Fengwen is Wenbing, likely because spring is windy, and warm qi comes from the wind, hence the name Wind-Warmth. The pulse in Fengwen after erroneous sweating is floating at all positions. "Floating at Yin and Yang" means because Wenbing is inherently hot, and sweating was induced, all yang qi in the body escapes outward, making the pulse floating at both cun and chi positions. Spontaneous sweating, according to Cheng Wuji's commentary, indicates injury to Wei Qi (Defensive Qi). Heaviness of the body, somnolence, snoring, and speech difficulties, according to *Tiaobian*, indicate that wind obstruction causes qi stagnation and confusion, while intense heat causes qi depression. Difficulty urinating results from profuse sweating depleting fluids. Fixed gaze and incontinence after purgation result from erroneous sweating and purging in an original Taiyang case. *Tiaobian* states that the branch meridian of Taiyang connects to the upper eyelid; erroneous sweating severs the meridian qi, causing the eyes to stare upward without movement. Also, the Bladder is the fu-organ of Taiyang, storing fluids. Erroneous sweating and purging doubly deplete fluids, leading to urinary incontinence. If erroneously treated with moxibustion, mild cases involve fire heat drying earth, causing external loss of color and yellowing; severe cases involve extreme heat generating wind, causing mental status to resemble epilepsy, with limbs curling and spasming. Fumigation produces similar adverse changes as moxibustion. I note: Fumigation is a method to forcibly extract sweat. Physicians, unaware of the error in sweating, see persistent burning heat and assume sweating was insufficient, thus using fumigation. This is a common error. Inducing sweating in Fengwen is one error; if the illness persists after sweating and is then purged or subjected to fire therapy, it is a second error. Can one hope for a prolonged life span instead of accelerated death? Someone asks: Body heaviness and difficulty urinating—how do you know it is not Shibi (Damp-Bi)? I answer: In Damp-Bi, body heaviness indeed accompanies difficulty urinating, but if sweating occurs, dampness dissipates. Now, with spontaneous sweating and increased body heaviness, how can it not be Fengwen? Note: In this passage, Zhang Zhongjing provides no treatment method. Chang Qizhi in *Buwang Lun* states: Purging and fumigation are errors. One may use Baihu Jia Renshen Tang (White Tiger Plus Ginseng Decoction), Guizhi Chaihu Ban Tang (Half-Dose Cinnamon Twig and Bupleurum Decoction), or Guizhi Qu Shaoyao Jia Shujie Longgu Muli Tang (Cinnamon Twig Decoction minus Peony plus Realgar, Dragon Bone, and Oyster Shell). Guo Baiyun further suggests Chaihu Guizhi Ganjiang Tang (Bupleurum, Cinnamon Twig, and Ginger Decoction) and Chaihu Jia Longgu Muli Tang (Bupleurum Plus Dragon Bone and Oyster Shell Decoction). I argue that the previous section lacks Shaoyang syndrome signs; thus, formulas containing Chaihu (Bupleurum) are not appropriate. Formulas containing Ganjiang (Dried Ginger) and Guizhi (Cinnamon Twig) are unsuitable for warm-heat conditions. Only Baihu Jia Renshen Tang remains, yet it does not align with Taiyang fever and thirst. Consulting *Qianjin Fang*, there is Weirui Tang (Asparagus Decoction), which actually supplements Zhang Zhongjing's incomplete treatment methods. This formula is recorded later among ancient experts' methods for treating Wenbing.)
Someone asks: For Taiyang Bing with fever, thirst, and no aversion to cold, what medicine should be used before inducing sweating? I answer: In Zhang Zhongjing's treatises, such as Gegen Tang (Kudzu Decoction) and Gegen Huangqin Huanglian Tang (Kudzu, Scutellaria, and Coptis Decoction), these two formulas can be referenced and modified for use.