脉浮头痛项兼强，发热憎寒病太阳，自汗桂枝汤对证，周（身）疼无汗主麻黄（汤。）
二阳燥气属阳明经，腑（热在经，白虎汤；在腑，承气汤）分歧另细详（不在表证之内。）即此
鼻干不得卧，目疼身热葛根清。
少阳相火主柴胡，口苦耳聋舌痛俱，人说能和半表里，谁知功在转其枢（《内经》云∶“
少阳为枢”。
四时感冒，其症与伤寒表症同，但轻而不重耳，以加味香苏饮之类，取微汗而解，宜列
四时感冒客邪侵，寒热头疼嗽不禁，解散香苏饮微取汗，须知病浅勿求深。
疟疾症寒热往来有定候，其邪主于少阳之经。少阳居阴阳之界，属半表半里。阴胜于阳
则发寒，阳胜于阴则发热。即寒多热少为寒疟，单寒无热为牝疟，热多寒少为热疟，先热后
寒，单热无寒为瘅疟，无非阴阳之造其偏也。日发者轻，间日者重，三、四、五日为尤重，
以邪之渐深，而舍渐远也。治法初宜二陈汤、平胃散，倍加柴胡、生姜以散之，中用小柴胡
汤去人参加青皮以和之。若欲急于取效，加生常山三钱以猛驱之，末用六君子汤、补中益气
汤加半夏倍柴胡以补之。凡病穷必及肾，必须间服桂附八味丸以补其肾，是为王道治法，或
用冬白术一两，生姜五钱，水煎服，六日服六剂，必愈。虚甚者再加附子二、三钱，热多者
加当归四、五钱。以其邪自外来，用上诸法，正气亦复，邪气亦从汗解，故列于表证。
（经义）《素问·疟论》曰∶“夫 疟皆生于风，其蓄作有时者何也。”按∶黄帝此问，
伯所答，凡二千余言，不能逐一解释，且难与中人以下告语。余即于此一问，得其大纲，所
谓一言尽盖其义也。盖 者皆也，疟者残疟也，疟症种种不一，皆谓之疟。读“ 疟皆
风”一句，味一“皆”字，便知此一句为诸疟之总纲矣。夫六淫之邪，皆能成疟，而风为诸
病之长，言风可以概其余也。蓄者，邪蓄于经，有时而伏也，作者病见于外，不期而发也。
又曰∶“夏伤于暑，秋必病疟”。《生气通天论》曰∶“夏伤于暑，秋为 疟”。《阴阳
象大论》曰∶“夏伤于暑，秋必 疟”。《灵枢·论疾诊尺》曰∶“夏伤于暑，秋必 疟
”《金匮真言论》曰∶“夏暑汗不出者，秋成风疟”。合此数论，是疟为暑邪无疑矣。但“
暑”字不可认为阳暑，阳暑伤气而多汗，感而即发，邪不能留。其伏留而不去者，惟阴暑之
无汗也。故凡患疟者，必因于盛暑之时，贪凉取快，不避风寒，或浴以凉水，或澡于河流，
或过食生冷。壮者邪不能居，未能致病，怯者伏于营卫之舍，新邪触之，则疟疾发矣。何以
谓之“舍”，即经隧所历之界分，如行人之有传舍也。本论谓∶此荣气之所舍是也。大旨曰
风，曰暑者，以疟皆从外邪而起也。曰“舍”者，以邪有深有浅，舍有远有近，故或有一、
二日作及四、五日作之异也。仲景以此旨奥妙难言，故以“疟脉自弦”一句，取少阳为捷法
。余宗其说，又为天分之高者引其端，欲其熟读《内经》而有得也。
脉象浮、头痛且项部僵硬，伴有发热和怕冷，这是太阳病（太阳经受邪所致的病证）的表现。若见自汗出，适用桂枝汤（Cinnamon Twig Decoction）；若周身疼痛且无汗，则主治用麻黄汤（Ephedra Decoction）。
阳明经（Yangming Channel）的燥气病变属于阳明病（Yangming Disease），其热邪在经腑之间有所分歧，需详细辨别：若热在经，用白虎汤（White Tiger Decoction）；若热在腑，用承气汤（Purgative Decoction）。这些情况不在表证讨论范围内。此处仅提及鼻干、无法安卧、眼痛、身热等症状，可用葛根（Kudzu Root）清热治疗。
少阳相火（Ministerial Fire of Shaoyang）的主治方剂是柴胡（Bupleuri Radix），症状包括口苦、耳聋、舌痛等。人们常说它能和解半表半里（Half-exterior, half-interior），但不知其功效关键在于转枢机（Turning the Pivot）。（《黄帝内经》说：“少阳为枢”。）
四季感冒（Common Cold in Four Seasons）由外邪侵袭引起，其症状与伤寒表证（Exterior Syndrome of Cold Damage）相同，但病情较轻。宜用加味香苏饮（Modified Xiangsu Decoction）之类方剂，通过微微发汗来解除病邪，故列于此。
四季感冒由客邪侵袭所致，表现为寒热交替、头痛、咳嗽不止。使用解散香苏饮微取汗液，须知病位浅表，不要过度治疗。
疟疾（Malaria）的症状是寒热往来且有固定的发作时间，其病邪主要位于少阳经。少阳处于阴阳交界之处，属于半表半里。阴气胜过阳气则发冷，阳气胜过阴气则发热。即寒多热少称为寒疟（Cold Malaria），只有寒冷没有发热称为牝疟（Yin Malaria），热多寒少称为热疟（Heat Malaria），先热后寒或只有热没有寒称为瘅疟（Dan Malaria）。这无非是阴阳偏胜造成的。每日发作的病情较轻，隔日发作的较重，三至五日发作一次的尤其严重，因为邪气逐渐深入，病舍逐渐远离。治疗方法初期宜用二陈汤（Erchen Decoction）、平胃散（Pingwei Powder），加倍加入柴胡、生姜以发散之；中期用小柴胡汤（Minor Bupleuri Decoction）去掉人参，加入青皮以调和之。若想急于见效，可加入三钱生常山（Dichroae Radix）以猛烈驱除邪气；最后用六君子汤（Liujunzi Decoction）、补中益气汤（Buzhong Yiqi Decoction）加入半夏并加倍柴胡以补益正气。凡是疾病发展到极点必波及肾脏，必须间歇服用桂附八味丸（Guizhi Fuzi Wan, Cinnamon Twig and Aconite Pill）以补肾，这是王道治法。或者用冬白术（Atractylodis Macrocephalae Rhizoma）一两，生姜五钱，水煎服，六天服用六剂，必定痊愈。体质虚弱者再加附子（Aconiti Lateralis Radix Preparata）二至三钱，热多者加当归（Angelicae Sinensis Radix）四至五钱。因为邪气从外来，用上诸法后，正气恢复，邪气也随汗而解，所以将其列于表证之中。
（经文含义）《素问·疟论》说：“所有疟疾都生于风，它们蓄积和发作都有定时，为什么呢？”按：黄帝此问，岐伯回答，凡二千余言，不能逐一解释，况且难以向中等资质以下的人告知。我仅从这一问中，掌握了其大纲，所谓一句话概括了其义。“皆”就是“都”，“疟”指残害人体的病。疟疾症状种种不一，都称为疟。读“疟皆生于风”一句，品味一个“皆”字，便知此句为各种疟疾的总纲。六淫（Six Exogenous Pathogens）之邪都能导致疟疾，而风为百病之长，言风可以概括其余。蓄，指邪气蓄积于经脉，有时潜伏；作，指病见于外部，不期而发。又说：“夏伤于暑，秋必病疟。”《生气通天论》说：“夏伤于暑，秋为疟。”《阴阳应象大论》说：“夏伤于暑，秋必疟。”《灵枢·论疾诊尺》说：“夏伤于暑，秋必疟。”《金匮真言论》说：“夏暑汗不出者，秋成风疟。”综合这几篇论述，疟疾确由暑邪引起无疑。但“暑”字不可认为是阳暑（Yang Summerheat），阳暑耗伤元气且多汗，感邪即发，邪气不能留伏。能够伏留不去的，唯有阴暑（Yin Summerheat）之无汗。所以凡是患疟疾的人，必定是因为在盛暑之时，贪凉求快，不避风寒，或用凉水洗澡，或在河流中沐浴，或过食生冷。身体强壮者，邪气不能停留，未能致病；体弱者，邪气伏留于营卫（Nutritive and Defensive Qi）之舍，新邪触动它，则疟疾发作。为什么称之为“舍”？即经络所经过的界分，如同行人有驿站一样。本论说：这就是荣气（Nutritive Qi）所居之处。大意是说风、说暑，是因为疟疾都从外邪而起；说“舍”，是因为邪气有深有浅，病舍有远有近，所以有一、二日发作及四、五日发作的不同。张仲景认为此旨意奥妙难言，所以用“疟脉自弦”一句，取少阳经作为捷径方法。我遵循他的说法，又为天赋较高者指引开端，希望他们熟读《黄帝内经》而有心得。
The pulse is floating, accompanied by headache and stiffness of the neck, with fever and aversion to cold; this is an Exterior Syndrome of the Taiyang (Greater Yang) Channel. If spontaneous sweating occurs, Guizhi Tang (Cinnamon Twig Decoction) is indicated; if there is generalized body pain without sweating, Mahuang Decoction (Ephedra Decoction) is the primary treatment.
The dryness-Qi pathogenesis of the Yangming (Yang Brightness) Channel belongs to Yangming Disease. The heat in the Fu-organ and Jing-meridian diverges and requires detailed differentiation: if heat is in the Jing-meridian, use Baihu Tang (White Tiger Decoction); if heat is in the Fu-organ, use Chengqi Tang (Purgative Decoction). These conditions are not within the scope of exterior syndromes discussed here. Merely mentioning symptoms such as nasal dryness, inability to lie down, eye pain, and body heat, one may clear heat using Ge Gen (Kudzu Root).
The Ministerial Fire of Shaoyang (Lesser Yang) is primarily treated with Chai Hu (Bupleuri Radix), presenting with symptoms like bitter taste in the mouth, deafness, and tongue pain. People often say it harmonizes the Half-Exterior, Half-Interior state, but few realize its efficacy lies in turning the Pivot (Zhu). As stated in *Huangdi Neijing* (Yellow Emperor's Inner Canon): "Shaoyang serves as the pivot."
Common Cold in the Four Seasons caused by exogenous pathogens presents with symptoms identical to the Exterior Syndromes of Cold Damage, though milder. Formulas such as Jia Wei Xiang Su Yin (Modified Xiangsu Decoction) should be used to resolve the condition through slight diaphoresis (sweating), hence listed here.
Common Cold in the Four Seasons results from invasion by wandering pathogens, manifesting as alternating chills and fever, headache, and uncontrollable coughing. Using Sanjie Xiang Su Yin to induce slight sweating is appropriate; one must understand that since the disease is superficial, deep or aggressive treatment should be avoided.
Malaria is characterized by alternating chills and fever with regular periodicity, with the pathogen mainly located in the Shaoyang Channel. Shaoyang resides at the boundary of Yin and Yang, belonging to the Half-Exterior, Half-Interior category. When Yin overcomes Yang, chills occur; when Yang overcomes Yin, fever occurs. Thus, more chills than fever is called Cold Malaria; chills only without fever is called Yin Malaria (Pin Malaria); more fever than chills is called Heat Malaria; fever preceding chills, or fever only without chills, is called Dan Malaria. These are merely manifestations of Yin-Yang imbalance. Daily attacks indicate mild disease; every-other-day attacks are heavier; attacks every three to five days are particularly severe because the pathogen gradually penetrates deeper and the 'abode' of the pathogen moves further away. Initial treatment should employ Erchen Decoction (Two-Cured Decoction) and Pingwei Powder (Stomach-Pacifying Powder), doubling the dosage of Chai Hu and Sheng Jiang (Fresh Ginger) to disperse the pathogen. Intermediate stages require Xiao Chai Hu Tang (Minor Bupleuri Decoction) with Ren Shen (Ginseng) removed and Qing Pi (Citrus Aurantium Peel) added to harmonize. For rapid effect, add 3 qian of raw Chang Shan (Dichroae Radix) for vigorous expulsion. Finally, use Liujunzi Decoction (Six-Gentlemen Decoction) and Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) with Ban Xia (Pinelliae Tuber) and doubled Chai Hu to tonify. When a disease reaches its extreme, it inevitably affects the Kidney; thus, Guizhi Fuzi Wan (Cinnamon Twig and Aconite Pill) should be taken intermittently to tonify the Kidney, representing the royal method of treatment. Alternatively, use 1 liang of Dong Bai Zhu (Atractylodis Macrocephalae Rhizoma) and 5 qian of Sheng Jiang, decocted in water, taking six doses over six days, which will surely cure the disease. For severe deficiency, add 2-3 qian of Fu Zi (Prepared Aconite Lateralis Radix); for excessive heat, add 4-5 qian of Dang Gui (Angelicae Sinensis Radix). Since the pathogen comes from outside, after applying these methods, the Righteous Qi recovers, and the pathogenic Qi resolves through sweating; therefore, it is classified under Exterior Syndromes.
(Interpretation of Scripture) *Suwen: Malariology* states: "All malaria arises from wind; why do their accumulation and发作 have fixed times?" Regarding Huangdi's question and Bo's answer spanning over two thousand words, it is impossible to explain each point individually, nor is it easy to convey to those of average intelligence. From this single question, I grasped the general principle, summarized in one phrase. "Jie" means "all"; "Nue" refers to the disease that damages the body. Various symptoms of malaria are collectively termed Nue. Reading the phrase "All malaria arises from wind," and pondering the word "all," one realizes this sentence is the general outline for all types of malaria. Among the Six Exogenous Pathogens, any can cause malaria, but Wind is the leader of all diseases; speaking of Wind covers the rest. "Accumulation" refers to the pathogen accumulating in the meridians, lying dormant at times; "Occurrence" refers to the disease manifesting externally, erupting unexpectedly. It also says: "Summer injury by Summerheat leads to malaria in Autumn." *Shengqi Tongtian Lun* states: "Summer injury by Summerheat leads to malaria in Autumn." *Yinyang Yingxiang Dalun* states: "Summer injury by Summerheat leads to malaria in Autumn." *Lingshu: Lunji Zhenshi* states: "Summer injury by Summerheat leads to malaria in Autumn." *Jingui Zhenyan Lun* states: "Those who do not sweat during summer heat develop Wind-Malaria in Autumn." Synthesizing these treatises, it is undeniable that malaria is caused by Summerheat pathogen. However, "Summerheat" here should not be interpreted as Yang Summerheat, which consumes Qi and causes profuse sweating, leading to immediate onset where the pathogen cannot linger. What remains latent and unresolved is exclusively Yin Summerheat characterized by absence of sweating. Therefore, anyone suffering from malaria must have indulged in cooling off during peak summer, ignored wind and cold, bathed in cold water, swum in rivers, or consumed excessive raw/cold foods. In robust individuals, the pathogen cannot reside and fails to cause disease; in weak individuals, the pathogen lies latent in the abodes of Ying-Qi (Nutritive Qi) and Wei-Qi (Defensive Qi). When new pathogens trigger it, malaria erupts. Why is it called an "abode"? It refers to the boundaries traversed by the meridians, similar to how travelers have relay stations. This text states: this is the abode of Ying-Qi. The gist is that mentioning Wind and Summerheat indicates malaria originates from exogenous pathogens; mentioning "abode" implies the pathogen has depth and shallowness, and the abode has distance and proximity, explaining variations in onset timing (one to two days vs. four to five days). Zhang Zhongjing found this principle profound and difficult to articulate verbally, so he used the phrase "Malaria pulses are naturally wiry" to take the shortcut via the Shaoyang channel. I follow his theory, guiding those with high aptitude to begin, hoping they study *Neijing* thoroughly to gain insight.