生生子曰∶按泄泻二字，取义必有轻重，非一症而无分别者也，何也？据书有云泄者，有云泻者，
有云泄泻者，假使无分别，经何分言之若是。愚谓粪出少而势缓者，为泄，若漏泄之谓也。粪大出而势直
下不阻者，为泻，倾泻之谓也。姑参出以俟明哲正焉。
生生子曰∶欲防夏之伤暑者，在于冬之藏精也。暑者，火令也，人与天地，同一橐 ，故天地之气
有升降，人之气亦随之。夏月六阳之气尽出于地，人之腹
亦地也，气浮于外，腹中虚矣。虚而劳动不常，则病生焉。况人不善摄生者多，于冬月阳气潜藏之时，斫
丧过甚，精气虚竭。精气者，天真本然之气也，积此为来春发生之本，本一虚竭，则生元绝矣。《经》
曰∶冬不藏精者，春必病温，夏必煎厥。人有春末夏初，患头痛体热，食少自汗，怠惰嗜卧者，此注夏病
也，仲景谓∶“春夏剧，秋冬瘥”者是也。暑为盛夏火令之极，阳气既浮，阴血又竭，几何不病？苟或摄
养不当，动劳失矩，气血复耗，神将何根据，于是卒暴僵仆、迷闷霍乱之症迭出不已。孙真人教人以五月常
服生脉散，盖谓脉者，气血之先；气血者，人之神也。火令热伤元气，以人参能补天真之元气也。五味收
敛浮散之气，不使飞越，又能滋肺补肾，庶免二脏真阴枯竭。以门冬复脉通心，生津润燥。三味和协，同为
补剂，名曰生脉散，是亦救其冬不藏精之失也。虽然，施于体浓未病之先，力则易为，若禀弱既病者，抑亦
难矣，故善防暑月之病者，不若保肾水于冬月未病之先也。东垣论暑，兼脾胃虚弱而言，甚为详悉，丹溪载
夏月伏阴在内，戒用燥热，《玉机微义》与载籍间所载暑病，尤班班焉，皆当细玩，学人能潜心贯而通之，
无余蕴矣。
生生子说：考察“泄”和“泻”这两个字，其含义必然有轻重之分，并非同一个症状而没有区别。为什么呢？根据医书记载，有的称为“泄”，有的称为“泻”，有的合称为“泄泻”。假使没有区别，经典怎么会如此分别论述呢？我认为，粪便排出量少且势态缓慢的，称为“泄”，就像漏水一样。粪便排出量大且势态直下无阻的，称为“泻”，就像倾盆大雨一样。暂且提出这些见解，等待明智的人来纠正。
生生子说：想要预防夏季中暑伤害，关键在于冬季保养精气。暑气是火令（主火的季节），人与天地同属一个橐籥（风箱，比喻天地呼吸之气），所以天地之气有升降变化，人的气也随之相应。夏季六月，阳气全部出于地面，人的腹部也如同大地，气浮于体表，腹中便空虚了。如果此时因虚而经常过度劳累，就会生病。何况不善于养生的人很多，在冬季阳气潜藏的时候，耗损过度，导致精气虚竭。精气是天真的本然之气，积累此气作为来年春季生发的根本，根本一旦虚竭，生命的元气就断绝了。《内经》说：冬季不藏精的人，春天必患温病，夏天必患煎厥。有人在春末夏初，出现头痛、身体发热、食欲不振、自汗、倦怠嗜卧的症状，这就是“注夏”病（疰夏），张仲景所说的“春夏病情加重，秋冬病情缓解”指的就是这种病。暑气是盛夏火令的极致，阳气既已浮越，阴血又枯竭，怎能不生病？如果不当摄养，动劳失度，气血再次耗损，神志将依附什么？于是猝然僵仆、昏迷、霍乱等症状接连不断出现。孙思邈教导人们在五月常服用生脉散，大概是因为脉是气血的先导；气血是人的神志基础。火令炎热损伤元气，用人参能补益天真的元气。五味子收敛浮散之气，不让其飞越，又能滋肺补肾，避免两脏真阴枯竭。麦冬复脉通心，生津润燥。三味药和谐配合，同为补剂，名为生脉散，这也是补救冬季不藏精的过失。虽然如此，施用于体质壮实未病之前，效果容易显现；若是禀赋虚弱已经生病的人，那就很难了。所以善于预防暑月疾病的人，不如在冬季未病之前保养肾水。李东垣论述暑病，兼及脾胃虚弱而言，非常详细；朱丹溪记载夏季伏阴在内，告诫使用燥热药物，《玉机微义》与典籍中记载的暑病，都非常清楚明白，都应当仔细研读，学医者若能潜心贯通其中道理，就没有什么遗漏了。
Shengshengzi said: Examining the terms "xie" (leakage) and "xie" (purging), their meanings must have distinctions of severity; they are not a single symptom without differentiation. Why? According to medical texts, some refer to it as "xie" (leakage), some as "xie" (purging), and some as "xie xie" (leakage and purging). If there were no distinction, how would the classics discuss them separately? I believe that when feces are discharged in small amounts with a slow momentum, it is called "xie" (leakage), akin to water leaking. When feces are discharged in large amounts with a direct, unobstructed downward flow, it is called "xie" (purging), akin to pouring out water. I tentatively offer these views for correction by the wise.
Shengshengzi said: To prevent summer-heat injury during the summer months, one must preserve essence during the winter months. Summer-heat belongs to the Fire phase. Humans and heaven and earth share the same mechanism (like a bellows); thus, as the qi of heaven and earth rises and falls, human qi follows suit. In the summer months, the yang qi of the six yang channels emerges fully from the ground. The human abdomen is like the earth; when qi floats outward to the exterior, the interior becomes empty. If one labors excessively while in this deficient state, illness arises. Moreover, many people fail to nurture life properly. During winter, when yang qi should be concealed, they overexert themselves, leading to emptiness and exhaustion of essence and qi. Essence and qi are the innate, original qi. Accumulating this forms the root for spring generation. If this root is exhausted, the source of life is cut off. The *Classic* states: "Those who do not store essence in winter will suffer from warm diseases in spring and Jian Jue (fainting due to heat exhaustion) in summer." Some individuals, at the end of spring or beginning of summer, suffer from headache, body heat, poor appetite, spontaneous sweating, lethargy, and drowsiness. This is known as "Zhu Xia" disease (summer malaise), which Zhang Zhongjing described as "worsening in spring and summer, improving in autumn and winter." Summer-heat represents the extreme of the fire phase in midsummer. With yang qi already floating and yin blood exhausted, how can one avoid illness? If care is improper, labor is excessive, and qi and blood are further depleted, what will serve as the foundation for the spirit? Consequently, sudden collapse, coma, and Huo Luan (cholera-like symptoms) may occur repeatedly. Sun Simiao taught that people should regularly consume Sheng Mai San (Pulse-Generating Powder) in the fifth month. This is because the pulse is the precursor of qi and blood; qi and blood are the basis of the human spirit. The heat of the fire phase damages yuan qi (original qi), and Ginseng Radix et Rhizoma (Renshen, 人参) can tonify innate yuan qi. Schisandrae Fructus (Wuweizi, 五味子) astringes floating and dissipating qi, preventing it from flying away, and also nourishes the lung and kidney, thereby sparing the two organs from the depletion of true yin. Asparagi Radix (Maidong, 麦冬) restores the pulse, benefits the heart, generates fluids, and moistens dryness. These three herbs harmonize and act together as a tonic, named Sheng Mai San (Pulse-Generating Powder). This also remedies the failure to store essence in winter. Nevertheless, applying this preventive measure before illness occurs in robust individuals yields easier results. For those with weak constitutions who are already ill, it is difficult. Therefore, those skilled at preventing summer illnesses are better served by preserving kidney water in winter before illness strikes. Li Dongyuan discussed summer-heat in conjunction with spleen and stomach deficiency, providing very detailed explanations. Zhu Danxi recorded that latent yin resides within during summer and warned against using drying and hot substances. The descriptions of summer-heat diseases in *Yu Ji Wei Yi* and other records are clear and distinct. All should be studied carefully. If scholars can devote themselves to understanding and integrating these principles, nothing will remain obscure.