7.躁身不静烦心扰, 不躁难眠作热观, 懊?? 烦甚无冷病, 惟躁阴阳
表里看. 诸烦无论三法后, 便软栀竹等汤煎, 便硬白虎三承气, 躁同
阴见便属寒.
【注】身为热动而不安谓之躁, 心为热扰而不宁谓之烦. 烦则扰于内
,躁则动于外, 故有心烦而无身烦, 有身躁而无心躁也. 大抵烦属阳
,躁属阴. 若懊?? 心中反复颠倒, 烦不得眠, 不与躁同见者, 皆无
冷病, 当作热观也. 惟躁则不然, 当分表里阴阳取治. 故太阳有不汗
出而烦躁, 谓之在表, 大青龙证也. 阳明有心下硬之烦躁, 谓之在阳
,白虎汤证也. 三阴有吐痢手足厥之烦躁, 谓之在阴, 四逆辈证也.
诸烦, 谓烦不眠懊?? 也. 无论三法后, 谓不论巳经, 未经, 汗, 吐
,下三法之前后也. 但大便不硬者, 以竹叶石膏, 温胆, 栀子豉等汤
主治可也. 便硬者, 量其热之深浅, 以白虎、三承气汤主治可也. 躁
同阴见, 谓躁同三阴证见, 便属阴寒之躁, 宜四逆、理中、吴茱萸汤
主治可也.
8.自汗热越多急下, 更兼热痢不休凶, 头汗热蒸不得越, 黄湿水火
血皆成.
【注】自汗在太阳, 谓之风邪, 桂枝汤证也. 在阳明, 谓之热越, 白
虎汤证也. 若大热蒸蒸汗出过多, 则宜调胃承气汤, 急下其热, 救其
津也. 若更兼发热下痢不休, 内外两脱, 故凶也. 头汗出, 跻颈而还
,则为热不得外越, 上蒸于首也. 或因黄郁未发, 或因湿家误下, 或
因水结胸蒸, 或因火劫热迫, 或因阳明蓄血, 或因热入血室, 皆令成
之,则当分门施治可也.
7. 身体躁动不安为“躁”，心中烦乱扰攘为“烦”。若只有烦躁而无身动，且难以入睡，应视为热证；若心中懊恼（烦闷特甚），心烦严重且无寒象，则需从阴阳、表里角度辨别“躁”的性质。对于各种“烦”症，无论是否经过汗、吐、下三法治疗，若大便不硬，可用竹叶石膏汤、温胆汤或栀子豉汤等煎服；若大便坚硬，则根据热邪深浅，选用白虎汤或三承气汤治疗。“躁”若与阴证并见，则属于寒证。
【注】身体因热而动而不安称为“躁”，内心因热扰而不宁称为“烦”。烦是扰动于内，躁是动作于外，所以有心烦而没有身烦，有身躁而没有心躁。大抵来说，烦属阳，躁属阴。如果心中懊恼，反复颠倒，心烦不得睡眠，且不伴有身躁的，都没有寒病，应当作为热证看待。唯有“躁”不然，应当区分表里阴阳来采取治疗方法。例如太阳病中有因无汗而出现的烦躁，称为病在表，是大青龙汤证。阳明病中有因心下硬满而出现的烦躁，称为病在阳，是白虎汤证。三阴病中有因呕吐腹泻、手足厥冷而出现的烦躁，称为病在阴，是四逆汤类方证。这里的“诸烦”，指的是心烦、失眠、懊恼等症状。无论是否已经或未经过汗、吐、下三种治法之前后，只要大便不硬的，可以用竹叶石膏汤、温胆汤、栀子豉汤等主治。大便硬的，要衡量热邪的深浅，用白虎汤、三承气汤主治即可。“躁”同阴证并见，是指“躁”伴随三阴证出现，便属于阴寒性质的躁动，适宜用四逆汤、理中汤、吴茱萸汤主治。
8. 自汗出且热势加剧者，宜急下存阴；若兼有发热且痢疾不止，病情凶险。头汗出，热邪蒸腾而不能向外发散，会导致黄疸、湿证、水饮、火邪及瘀血等病变形成。
【注】太阳病中的自汗，属于风邪袭表，是桂枝汤证。阳明病中的自汗，属于热邪外越，是白虎汤证。如果大热蒸蒸、汗出过多，则适宜用调胃承气汤急下以清除热邪，保存津液。如果同时兼有发热且下痢不止，导致内外正气两脱，所以病情凶险。头汗出，仅见于颈部以上，向下不到，说明热邪不能向外发散，向上蒸腾于头部。这可能是由于湿热郁结尚未发为黄疸，或者是湿病患者误用下法，或者是水饮结聚胸膈热气蒸腾，或者是用火劫疗法迫使热邪外出，或者是阳明蓄血，或者是热入血室，这些情况都会导致头汗出，应当分门别类进行治疗。
7. Restlessness of the body without stillness is termed "Zao" (Restlessness); vexation and disturbance of the mind is termed "Fan" (Vexation). If there is no restlessness of the body but difficulty in sleeping, it should be viewed as a heat syndrome. If one experiences "Ao Nu" (Severe Vexation/Regret), with severe mental vexation and no signs of cold, the nature of "Zao" must be examined from the perspectives of Yin/Yang and Exterior/Interior. For various types of "Fan", regardless of whether they occur before or after the application of the three methods (sweating, vomiting, purging), if the stool is soft, decoctions such as Zhuye Shigao Tang (Bamboo Leaf and Gypsum Decoction), Wendan Tang (Warm Gallbladder Decoction), or Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction) may be used. If the stool is hard, depending on the depth of the heat, Baihu Tang (White Tiger Decoction) or the San Chengqi Tangs (Three Bowel-Opening Decoctions) should be used. When "Zao" appears together with Yin syndromes, it belongs to cold syndromes.
[Note] Body movement due to heat that causes uneasiness is called "Zao"; mental disturbance due to heat causing inner unrest is called "Fan". Fan disturbs internally, while Zao moves externally; therefore, there can be mental vexation without bodily restlessness, and bodily restlessness without mental vexation. Generally, Fan belongs to Yang, and Zao belongs to Yin. If one feels "Ao Nu" (severe inner vexation), tossing and turning, unable to sleep, and this does not present with bodily restlessness, there is no cold disease; it should be treated as a heat condition. However, "Zao" is different and requires treatment based on differentiation of Exterior/Interior and Yin/Yang. For instance, in Taiyang (Greater Yang) disease, restlessness and vexation due to lack of sweating indicates the pathogen is in the Exterior, which is the Da Qinglong Tang (Major Blue Green Dragon Decoction) syndrome. In Yangming (Yang Brightness) disease, restlessness and vexation associated with hardness below the heart indicates the pathogen is in the Yang aspect, which is the Baihu Tang (White Tiger Decoction) syndrome. In the Three Yin diseases, restlessness and vexation accompanied by vomiting, diarrhea, and cold extremities indicates the pathogen is in the Yin aspect, which is the Sini Tang (Frigid Extremities Decoction) category of syndromes. The term "various Fans" refers to mental vexation, insomnia, and "Ao Nu". Regardless of whether these symptoms appear before or after the use of sweating, vomiting, or purging methods, if the stool is not hard, Zhuye Shigao Tang, Wendan Tang, or Zhizi Chi Tang are appropriate for treatment. If the stool is hard, one should assess the depth of the heat and treat with Baihu Tang or the San Chengqi Tangs. When "Zao" presents concurrently with Yin syndromes, it indicates a cold-type restlessness belonging to Yin-Cold, suitable for treatment with Sini Tang, Lizhong Tang (Middle-Warming Decoction), or Wuzhuyu Tang (Evodia Decoction).
8. Spontaneous sweating accompanied by increasing heat warrants urgent purgation to preserve fluids; if additionally complicated by fever and unceasing dysentery, the prognosis is ominous. Head sweating where heat steams upward but cannot diffuse outward leads to the formation of Jaundice, Dampness, Water retention, Fire pathogens, and Blood stasis.
[Note] Spontaneous sweating in Taiyang disease indicates Wind pathogen invasion, corresponding to the Guizhi Tang (Cinnamon Twig Decoction) syndrome. Spontaneous sweating in Yangming disease indicates Heat venting outward, corresponding to the Baihu Tang (White Tiger Decoction) syndrome. If there is intense steaming heat and excessive sweating, Tiaowei Chengqi Tang (Regulate the Stomach Bowel-Opening Decoction) should be used to urgently purge the heat and save the body fluids. If accompanied by fever and continuous dysentery, leading to depletion of both interior and exterior Qi, the condition is critical. Head sweating, stopping at the neck without extending downwards, indicates that heat cannot diffuse outward but steams upward to the head. This may result from latent Damp-Heat failing to manifest as Jaundice, improper purgation in patients with Dampness, water accumulation in the chest with steaming heat, heat forced out by fire therapy, blood stasis in the Yangming channel, or heat entering the Blood Chamber. All these conditions cause head sweating and require differentiated treatment according to their specific categories.