春温热不解，咳逆胁痛，痰中带血，此肺络内
伤。宜用《金柜》旋复花汤加归须、柏仁、降香、苏
子、沙参、甜杏、川贝、枇杷叶等味，清肺通络也。
上条发热恶寒胁痛，乃邪在表而阻及肺气;此条烦热胁
痛痰血，为邪在里而伤及肺络，必得气血两通，庶可病解。
故宜旋复、新绎、归须、柏仁以和血络，苏子，降香以通气
滞，沙参、杏仁、川贝、枇杷叶以清肺热，方为妥帖。
尝考仲景《金柜》，有中喝而无中暑，后贤诸书
有中暑而无中喝。或以中暑即伤暑;或以中喝即中
热，或以伤暑即伤寒;议论纷纷，终无实指。赖张洁
古出而云：静而得之谓伤暑，动而得之谓中暑。此二
语颇为中窍。但于动静之间，虽如指掌，而中、伤之
义，尚末缕析，犹恐难启后蒙。盖冬令风寒，原有
中、伤之异，而夏间暑热，岂无伤，中之分?夫寒有
伤寒、中寒之路，大凡伤于阳经在表，则为伤寒;
中于阴经在里，则为中寒。冬令如斯，夏间果无待言
矣。凡人于盛暑之时·纳凉广厦，避暑深阴，阳为阴
遏，腠理闭塞，俄而无汗，头痛身疼 恶寒发热，胸
闷呕恶，此即静而得之为伤暑也。更有暑热相逼，好
食生冷，不禁房欲，遂致肾阳内歉，腠理不密，寒凉
暑湿，乘虚直入，顷刻胸腹闷痛，肢逆汗冷，吐泻交
作，此无论动静，而即为中暑也。若此则冬有伤寒，
即夏有伤暑;冬有中寒，即夏有中暑也明矣。至于
夏暑炎蒸，赤日傍午，或躬视荒野，或力竭常涂，元
气既虚，曝烈复逼，登时昏倒，人事不知，此即动而
得之为中热也明矣。盖暑症之来路有三，而治暑之
例法非一。若由此而扩充之，庶读书乏间津之叹，而
临症无歧路之迷。予所以不揣谫陋，将伤暑、中暑、
中热列为条辨，以便逐一参考。至于错综融会，运用
之妙，存乎其人也。
春温病发热不退，出现咳嗽气逆、胁肋疼痛，痰中带有血液，这是肺络内部受损。适宜使用《金匮要略》中的旋复花汤，加入归须、柏仁、降香、苏子、沙参、甜杏仁、川贝母、枇杷叶等药物，以清泄肺热、疏通肺络。
上一条所述发热恶寒伴胁痛，是邪气在体表阻碍了肺气宣降；这一条所述烦热、胁痛、痰中带血，是邪气在体内损伤了肺络，必须使气血两通，疾病才能解除。因此适宜用旋复花、新绎（注：此处疑为“新绛”之误或特定用法，依原文保留）、归须、柏仁来调和血络，苏子、降香来通气机滞涩，沙参、杏仁、川贝母、枇杷叶来清泄肺热，这样处方才稳妥恰当。
我曾考证张仲景的《金匮要略》，其中有“中暍”而无“中暑”，后世的许多医书有“中暑”而无“中暍”。有人将中暑等同于伤暑；有人将中暍等同于中热；有人将伤暑等同于伤寒；议论纷纷，最终没有确切的定论。幸亏张洁古（张元素）出来阐明：静处而得病称为伤暑，运动劳作而得病称为中暑。这两句话颇为切中要害。但在动静之间，虽然道理清晰如指掌，然而“中”与“伤”的含义，尚未详细剖析，恐怕难以启发后学。大概冬季的风寒，原本就有“中”和“伤”的区别，夏季的暑热，难道就没有“伤”和“中”的分别吗？风寒有伤寒、中寒的途径，大凡是伤于阳经且在表，就称为伤寒；中于阴经且在里，就称为中寒。冬季如此，夏季的情况也就不用多说了。凡是在盛夏之时，在宽敞高大的房屋中纳凉，在深幽阴凉处避暑，阳气被阴寒遏制，腠理闭塞，忽然间无汗，头痛身疼、恶寒发热、胸闷呕恶，这就是静处而得的伤暑。更有甚者，暑热逼迫，喜好食用生冷食物，不禁房事欲望，导致肾阳内虚，腠理不固密，寒凉暑湿乘虚直入，顷刻间胸腹闷痛，四肢厥冷出汗发凉，上吐下泻交替发作，这无论动静，都直接称为中暑。如果这样的话，冬季有伤寒，那么夏季就有伤暑；冬季有中寒，那么夏季就有中暑，这是很明显的了。至于夏季暑气炎热蒸腾，烈日当空正午，或者亲自巡视荒野，或者在道路上劳累至极，元气已经虚弱，又受到暴晒猛烈逼迫，顿时昏倒，人事不知，这就是动而得的中热，这也是很明显的了。大概暑症的到来途径有三种，而治疗暑症的法则不止一种。如果由此加以扩充推广，那么读书人就不会有无处着手的感叹，临证时也不会有歧路迷茫的困惑。我所以不顾浅陋，将伤暑、中暑、中热列为条目进行辨析，以便逐一参考。至于错综融会、运用之妙，则取决于医者本人了。
When spring-warmth disease (Chunwen Bing) fever does not resolve, accompanied by coughing and rebellious qi (ke ni), hypochondriac pain, and blood in the sputum, this indicates internal injury to the lung collaterals (Fei Luo). It is appropriate to use Xuanfuhua Tang (Inula Flower Decoction) from *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet), added with Guixu (Roots of Radix Angelicae Sinensis), Bairén (Semen Pruni Armeniacae), Jiangxiang (Lignum Dalbergiae Odoriferae), Suzi (Fructus Perillae), Shashen (Radix Glehniae), Tianxing (Sweet Semen Armeniacae Amarum), Chuanbei (Bulbus Fritillariae Cirrhosae), and Pipaye (Folium Eriobotryae), to clear lung heat and unblock the collaterals.
The previous clause described fever, aversion to cold, and hypochondriac pain, which indicates pathogenic factors at the exterior obstructing the diffusion of lung qi; this clause describes vexatious heat, hypochondriac pain, and bloody sputum, indicating pathogenic factors at the interior injuring the lung collaterals. Only when both qi and blood are freely flowing can the disease be resolved. Therefore, it is appropriate to use Xuanfuhua (Inula Flower), Xinyi (likely referring to Xinjiang/Crimson Silk or a specific processing method, kept as per text), Guixu, and Bairén to harmonize the blood collaterals; Suzi and Jiangxiang to move qi stagnation; and Shashen, Xingren (Semen Armeniacae Amarum), Chuanbei, and Pipaye to clear lung heat. This prescription is considered appropriate.
I have examined Zhang Zhongjing's *Jin Gui Yao Lue*, which mentions "Zhong Ye" (Heatstroke/Sunstroke) but not "Zhong Shu" (Summerheat Stroke); later medical books mention "Zhong Shu" but not "Zhong Ye". Some equate Zhong Shu with Shang Shu (Injury by Summerheat); some equate Zhong Ye with Zhong Re (Strike by Heat); some equate Shang Shu with Shang Han (Injury by Cold). Discussions are numerous, yet there is no definitive reference. Fortunately, Zhang Jiegu (Zhang Yuansu) clarified: "Obtained while resting is called Shang Shu; obtained while moving/working is called Zhong Shu." These two phrases hit the mark well. However, although the distinction between movement and rest is clear, the meanings of "Zhong" (Strike/Enter directly) and "Shang" (Injure/Afflict) are not yet analyzed in detail, which may still fail to enlighten beginners. Generally, winter wind-cold has distinctions between "Zhong" and "Shang". If injured by yang meridians at the exterior, it is called Shang Han; if struck by yin meridians at the interior, it is called Zhong Han. Winter is like this, so summer must also have such distinctions. For humans, during peak summer heat, seeking coolness in large mansions or avoiding heat in deep shade causes yang qi to be suppressed by yin cold, closing the couli (pores/skin texture). Suddenly, there is no sweat, headache, body ache, aversion to cold, fever, chest stuffiness, and nausea/vomiting. This is Shang Shu obtained while resting. Furthermore, if summer heat presses upon one, and one indulges in raw/cold foods and sexual activity, leading to deficiency of kidney yang internally and loose couli, cold, coolness, summerheat, and dampness enter directly due to deficiency. In an instant, there is chest/abdominal stuffiness and pain, cold limbs with cold sweat, and alternating vomiting and diarrhea. Regardless of movement or rest, this is immediately called Zhong Shu. Thus, if there is Shang Han in winter, there is Shang Shu in summer; if there is Zhong Han in winter, there is Zhong Shu in summer. This is clear. As for summer heat steaming intensely under the noon sun, whether inspecting wilderness areas or exhausting oneself on roads, where primordial qi is already deficient and further pressed by intense exposure, leading to sudden fainting and loss of consciousness, this is clearly Zhong Re (Strike by Heat) obtained while moving. The origins of summerheat diseases have three pathways, and the methods for treating summerheat are not uniform. By expanding upon this, readers will not sigh about having no guidance, and clinicians will not be confused by divergent paths. Therefore, I presume my shallowness to categorize Shang Shu, Zhong Shu, and Zhong Re into clauses for discrimination, facilitating individual reference. The subtlety of integrating and applying these concepts depends on the practitioner.