（凡九类）
（论三首）
论曰∶《易》称天地变化，各正性命，然则变化之迹无方，性命之功难测，故有炎凉寒
懊风雨晦冥，水旱妖灾虫蝗怪异，四时八节种种施化不同，七十二候日月营运各别，终其晷
度，方得成年，是谓岁功毕矣。天地尚且如然，在人安可无事？故人生天地之间，命有遭际，
时有否泰、吉凶悔吝、苦乐安危、喜怒爱憎、存亡忧畏、关心之虑，日有千条，谋身之道，
时生万计，乃度一日。是故天无一岁不寒暑，人无一日不忧喜，故有天行温疫，病者即天地
变化之一气也，斯盖造化必然之理，不得无之。故圣人虽有补天立极之德，而不能废之。虽
不能废之，而能以道御之。其次有贤人善于摄生，能知撙节，与时推移，亦得保全。天地有
斯瘴疠，还以天地所生之物以防备之。命曰知方，则病无所侵矣。然此病也，俗人谓之横病，
多不解治，皆云日满自瘥，以此致枉者，天下大半。凡始觉不佳，即须救疗，迄至于病愈，
汤食竞进，折其毒势，自然而瘥，必不可令病气自在恣意攻人，拱手待毙，斯为误矣。今博
采群经以为上下两卷，广设备拟，好养生者，可得详焉。
《短剧》曰∶古今相传称伤寒为难治之疾，时行温疫是毒病之气，而论治者，不判伤寒
与时行温疫为异气耳，云伤寒是雅士之辞。天行温疫，是田舍间号耳，不说病之异同也。考
之众经，其实殊矣，所宜不同，方说宜辨，是以略述其要。经言∶春气温和，夏气暑热，秋
气清凉，冬气冰冽，此四时正气之序也。冬时严寒，万类深藏，君子周密则不伤于寒。或触
冒之者乃为伤寒耳。其伤于四时之气，皆能为病，而以伤寒为毒者，以其最为杀疠之气也，
中而即病，名曰伤寒。不即病者，其寒毒藏于肌骨中，至春变为温病，至夏变为暑病。暑病
热极，重于温也。是以辛苦之人，春夏多温病热病者，皆由冬时触冒寒冷之所致，非时行之
气也。凡时行者，是春时应暖而反大寒，夏时应热而反大冷，秋时应凉而反大热，冬时应寒
而反大温，此非其时而有其气，是以一岁之中，病无长少多相似者，此则时行之气也。伤寒
之病，逐日深浅以施方治。今世人得伤寒，或始不早治，或治不主病，或日数久淹困乃告师
。师苟根据方次第而疗则不中病，皆宜临时消息制方，乃有效耳。
华佗曰∶夫伤寒始得一日在皮，当摩膏火炙之即愈。若不解者，二日在肤，可根据法针，
服解肌散发汗，汗出即愈。若不解，至三日在肌，复一发汗即愈。若不解者，止勿复发汗也
。至四日在胸，宜服藜芦丸，微吐之则愈。若病困，藜芦丸不能吐者，服小豆瓜蒂散，吐之
则愈也。视病尚未醒，醒者，复一法针之。五日在腹，六日入胃，入胃乃可下也。若热毒在
外
胃若实热为病，三死一生皆不愈。胃虚热入烂胃也。其热微微者赤斑出，此候五死一生。剧
者黑斑出者，此候十死一生。但论人有强弱，病有难易，得效相倍也。得病无热，但狂言烦
躁，不安，精彩言语不与人相主当者，勿以火迫之，但以猪苓散一方寸匕服之，当逼与新汲
水一升若二升，强饮之。令以指刺喉中，吐之病随手愈。若不能吐者，勿强与水，水停则结
心下也，当更以余药吐之，皆令相主，不尔更致危矣。若此病辈，不时以猪苓散吐解之者，
其死殆速耳。亦可先以去毒物及法针之尤佳。夫饮膈实者，此皆难治。此三死一生也。病者
过日不以时下，则热不得泄，亦胃烂斑出。春夏无大吐下，秋冬无大发汗。发汗法，冬及始
春大寒时，宜服神丹丸，亦可摩膏火炙。若春末及夏月始秋，此热月不宜火炙及重覆，宜服
六物青散。若崔文行度瘴散赤散雪煎亦善。若无丸散及煎者，但单煮柴胡数两。伤寒时行，
亦可服以发汗，至再三发汗不解，当与汤，实者转下之。其脉朝夕快者，为 实也。朝平夕
快者，非 也，转下汤为可早与，但当少与勿令大下耳，少与当数其间也。诸虚烦热者，与
伤寒相似。然不恶寒，身不疼痛，故知非伤寒也，不可发汗。头不痛，脉不紧数，故知非里
实，不可下也，如此内外皆不可攻，而强攻之必遂损竭，多死难全也。此虚烦但当与竹叶汤
。若呕者与橘皮汤一剂，不愈为可重与也。此法数用，甚有效验。伤寒后虚烦亦宜服此汤。
王叔和曰∶夫阳盛阴虚（《外台》作表和里病），汗之则死，下之则愈。阳虚阴盛（《外
台》作里和表病），下之则死，汗之则愈。夫如是则神丹安可以误发，甘遂何可以妄攻。虚
盛之治（《外台》作表里之治），相背千里，吉凶之机，应若影响。然则桂枝下咽，阳盛则毙
（《外台》作表和则毙）。承气入胃，阴盛以亡（《外台》作里平以亡）。若此阴阳虚实之交错，
其候至微，发汗吐下之相反，其祸至速，而医术浅狭不知不识，病者殒没，自谓其分。至令
冤魂塞于冥路，夭死盈于旷野，仁爱鉴兹，能不伤楚。夫伤寒病者，起自风寒，入于腠理，
与精气分争，营卫痞隔，周行不通，病一日至二日，气在孔窍皮肤之间，故病者头痛恶寒，
腰背强重，此邪气在表，发汗则愈。三日以上气浮在上部，填塞胸心，故头痛胸中满，当吐
之则愈。五日以上气沉结在脏，故腹胀身重，骨节烦疼，当下之则愈。明当消息病之状候，
不可乱投汤药，虚其胃气也。经言脉微不可吐，虚细不可下。又夏月亦不可下也，此医之大
禁也。脉有沉浮转能变化，或人得病数日，方以告医，虽云初觉，视病已积日在身，其疹瘵
结成，非复发汗解肌所除，当诊其脉，随时情势救解求免也，不可苟以次第为固，失其机要，
乃致祸矣。此伤寒次第，病三日以内发汗者，谓当风解衣，夜卧失覆，寒温所中，并时有疾
疫贼风之气而相染易，为恶邪所中也。至于人自饮食生冷过多，腹藏不消，转动稍难，头痛
身温，其脉实大者，便可吐下之，不可发汗也。
陈廪丘云∶或问得病连服汤药发汗，汗不出如之何？答曰∶医经云，连发汗汗不出者，
死病也。吾思也，可蒸之如蒸中风法，热温之气于外迎之，不得不汗出也。后以问张苗，苗
云，曾有人做事疲极汗出，卧单簟中冷得病，但苦寒 ，诸医与丸散汤，四日之内凡八过发
汗，汗不出，苗令烧地布桃叶蒸之，即得大汗，于被中就粉敷身，使极燥乃起便愈，后数以
此发汗，汗皆出也。人性自有难汗出者，非唯病使其然也，蒸之则无不汗出也。诸病发热恶
寒脉浮洪者，便宜发汗，温粉粉之，勿令遇风，当发汗。而其人适失血及大下利，则不可大
汗也，数少与桂枝汤，使体润 ，汗出连日，当自解也。
论曰∶凡人有少苦似不如平常，即须早道，若隐忍不治，冀望自瘥，须臾之间，以成痼
疾。小儿女子益以滋甚。若时气不和，当自戒谨。若小有不和即须治疗，寻其邪由及在腠理
，以时早治，鲜不愈者。患人忍之数日乃说，邪气入脏则难可制止。虽和缓亦无能为也。痈
疽疔肿，喉痹客忤，尤为其急，此自养生之要也。凡作汤药，不可避晨夜时日吉凶，觉病须
臾，即宜便治，不等早晚，则易愈矣。服药当如方法，若纵意违师，不须治之也。凡伤寒多
从风寒得之，始表中风寒，入里则不消矣，未有温覆而当不消也。凡得时气病，五六日而渴
欲饮水，饮不能多，不当与也。所以尔者，腹中热尚少，不能消之，便更为人作病矣。若至
七八日大渴欲饮水者，犹当根据证而与之，与之勿令极意也。言能饮一斗者与五升。若饮而
腹满小便涩，若喘若哕，不可与之。忽然大汗出者，欲自愈也，人得病能饮水，欲愈也。凡
温病可针刺者五十九穴。又身之穴六百五十有五，其三十六穴灸之有害，七十九穴刺
论曰∶夫寻方学之要，以救速为贵。是以养生之家，常须预合成熟药，以备仓卒之急，
今具之于下。
（凡九类）
（论三首）
论述说：《易经》称天地变化，各自确立生命本性，然而变化的迹象没有固定模式，性命的功效难以预测，所以有冷暖寒热、懊恼风雨、昏暗不明，水旱灾害、妖异灾祸、虫蝗怪异，四季八个节气种种化育不同，七十二候日月运行各自有别，直到走完日影度数，才完成一年，这叫做岁功完成了。天地尚且如此，在人怎么可以无事呢？所以人生在天地之间，命运有遭遇际会，时运有否塞通达、吉凶悔吝、苦乐安危、喜怒爱憎、存亡忧畏、关切的忧虑，每天有千条，谋生的道路，时常产生万种计策，这才度过一天。因此天没有哪一年不经历寒暑，人没有哪一天不经历忧喜，所以有天行温疫（流行性温热疫病），患病者就是天地变化中的一股气罢了，这大概是造化必然的道理，不可能没有。所以圣人虽然有补天立极的德行，也不能废除它。虽然不能废除它，但能用道术来驾驭它。其次有贤人善于养生，能知道节制，随着时令推移，也能保全性命。天地有这种瘴疠之气，就用天地所生的物品来防备它。这叫知方（懂得方法），那么病邪就无法侵害了。然而这种病，俗人称为横病（非正常死亡的急症），大多不懂得治疗，都说日子满了自然痊愈，因此导致枉死者，天下大半。凡是刚开始觉得不舒服，就必须救治疗养，一直到病愈，汤药饮食竞相进用，折损其毒势，自然就会痊愈，绝不可让病气自在肆意攻击人体，拱手等待死亡，这才是错误。现在广泛采集各经书作为上下两卷，广设各种准备，喜好养生的人，可以详细了解。
《短剧》说：古今相传称伤寒为难治的疾病，时行温疫是毒病之气，而论述治疗的人，不分辨伤寒与时行温疫是否为不同的气，说伤寒是雅士的辞藻，天行温疫，是乡野间的称呼，不说病的异同。考察众经，其实大不相同，适宜的治疗也不同，方剂说法应当辨别，因此略述其要点。经言：春天气温和，夏天气暑热，秋天气清凉，冬天气冰冽，这是四时正气的顺序。冬天严寒，万物深藏，君子周密则不伤于寒。如果触犯冒犯它的，就成为伤寒。那些受四时之气伤害的，都能致病，而以伤寒为毒的，因为它是最为杀疠（致死）的气，中邪后立即发病，名叫伤寒。不立即发病的，其寒毒藏在肌骨中，到春天变为温病，到夏天变为暑病。暑病热极，比温病严重。所以辛苦劳作的人，春夏多患温病热病的，都是由冬天时触犯冒犯寒冷所致，不是时行之气。凡是时行的，是春天应该暖而反而大寒，夏天应该热而反而大冷，秋天应该凉而反而大热，冬天应该寒而反而大温，这不是其时令却有这种气，所以一年之中，病人无论老少大多相似，这就是时行之气。伤寒的病，逐日深浅来施用方剂治疗。现在世人得伤寒，有的开始不早治，有的治不对主病，有的日子久拖延困顿才告诉老师。老师如果仅根据方剂次第而治疗则不对症，都应当临时斟酌制定方剂，才有效验。
华佗说：伤寒刚得病一日在皮，应当涂摩膏药火灸它就会好。如果不解，二日在肤，可以根据法针刺，服解肌散发汗，汗出就好了。如果不解，至三日在肌，再发一次汗就好。如果不解，停止不要再发汗了。至四日在胸，宜服藜芦丸，微吐之就好了。如果病重，藜芦丸不能吐出的，服小豆瓜蒂散，吐出就好了。看病还没醒，醒了，再用一法针之。五日在腹，六日入胃，入胃才可以下法治疗。如果热毒在外，胃若实热为病，三死一生都不愈。胃虚热入烂胃也。其热微微的赤斑出，此候五死一生。严重的黑斑出者，此候十死一生。只论人有强弱，病有难易，得效相差一倍。得病无热，只是狂言烦躁，不安，精彩言语不与人相主当的，不要用火迫之，只用猪苓散一方寸匕服用，应当逼着喝新汲水一升或二升，强行饮下。用手指刺喉中，吐出病随手愈。如果不能吐，不要强给水，水停则结心下，应当再用余药吐之，都要让其相主，不然更致危矣。如果这类病，不时用猪苓散吐解之，其死殆速耳。也可以先用去毒物及法针之尤佳。夫饮膈实者，这些都难治。这是三死一生。病人过日不以时下，则热不得泄，也是胃烂斑出。春夏无大吐下，秋冬无大发汗。发汗法，冬及始春大寒时，宜服神丹丸，也可摩膏火炙。如果春末及夏月始秋，此热月不宜火炙及重覆，宜服六物青散。如果崔文行度瘴散赤散雪煎也好。如果没有丸散及煎者，但单煮柴胡数两。伤寒时行，也可服以发汗，至再三发汗不解，当与汤，实者转下之。其脉朝夕快者，为实也。朝平夕快者，非实也，转下汤为可早与，但当少与勿令大下耳，少与当数其间也。诸虚烦热者，与伤寒相似。然不恶寒，身不疼痛，故知非伤寒也，不可发汗。头不痛，脉不紧数，故知非里实，不可下也，如此内外皆不可攻，而强攻之必遂损竭，多死难全也。此虚烦但当与竹叶汤。如果呕者与橘皮汤一剂，不愈为可重与也。此法数用，甚有效验。伤寒后虚烦亦宜服此汤。
王叔和说：阳盛阴虚（《外台秘要》作表和里病），汗之则死，下之则愈。阳虚阴盛（《外台秘要》作里和表病），下之则死，汗之则愈。像这样则神丹安可以误发，甘遂何可以妄攻。虚盛之治（《外台秘要》作表里之治），相背千里，吉凶之机，应若影响。然而桂枝下咽，阳盛则毙（《外台秘要》作表和则毙）。承气入胃，阴盛以亡（《外台秘要》作里平以亡）。如果这样阴阳虚实之交错，其候至微，发汗吐下之相反，其祸至速，而医术浅狭不知不识，病者殒没，自谓其分。至今冤魂塞于冥路，夭死盈于旷野，仁爱鉴兹，能不伤楚。夫伤寒病者，起自风寒，入于腠理，与精气分争，营卫痞隔，周行不通，病一日至二日，气在孔窍皮肤之间，故病者头痛恶寒，腰背强重，此邪气在表，发汗则愈。三日以上气浮在上部，填塞胸心，故头痛胸中满，当吐之则愈。五日以上气沉结在脏，故腹胀身重，骨节烦疼，当下之则愈。明当消息病之状候，不可乱投汤药，虚其胃气也。经言脉微不可吐，虚细不可下。又夏月亦不可下也，此医之大禁也。脉有沉浮转能变化，或人得病数日，方以告医，虽云初觉，视病已积日在身，其疹瘵结成，非复发汗解肌所除，当诊其脉，随时情势救解求免也，不可苟以次第为固，失其机要，乃致祸矣。此伤寒次第，病三日以内发汗者，谓当风解衣，夜卧失覆，寒温所中，并时有疾疫贼风之气而相染易，为恶邪所中也。至于人自饮食生冷过多，腹藏不消，转动稍难，头痛身温，其脉实大者，便可吐下之，不可发汗也。
陈廪丘说：有人问得病连服汤药发汗，汗不出怎么办？回答说：医经说，连发汗汗不出者，死病也。我思考，可蒸之如蒸中风法，热温之气于外迎之，不得不汗出也。后来问张苗，张苗说，曾有人做事疲极汗出，卧单簟中冷得病，但苦寒栗，诸医与丸散汤，四日之内凡八过发汗，汗不出，张苗令烧地布桃叶蒸之，即得大汗，于被中就粉敷身，使极燥乃起便愈，后数以以此发汗，汗皆出也。人性自有难汗出者，非唯病使其然也，蒸之则无不汗出也。诸病发热恶寒脉浮洪者，便宜发汗，温粉粉之，勿令遇风，当发汗。而其人适失血及大下利，则不可大汗也，数少与桂枝汤，使体润漐漐，汗出连日，当自解也。
论述说：凡人有少许痛苦似不如平常，就必须早道，如果隐忍不治，冀望自瘥，须臾之间，以成痼疾。小儿女子益以滋甚。如果时气不和，应当自戒谨。如果小有不和就必须治疗，寻其邪由及在腠理，以时早治，鲜不愈者。患人忍之数日乃说，邪气入脏则难可制止。虽和缓亦无能为也。痈疽疔肿，喉痹客忤，尤为其急，此自养生之要也。凡作汤药，不可避晨夜时日吉凶，觉病须臾，即宜便治，不等早晚，则易愈矣。服药当如方法，如果纵意违师，不须治之也。凡伤寒多从风寒得之，始表中风寒，入里则不消矣，未有温覆而当不消也。凡得时气病，五六日而渴欲饮水，饮不能多，不当与也。所以尔者，腹中热尚少，不能消之，便更为人作病矣。如果至七八日大渴欲饮水者，犹当根据证而与之，与之勿令极意也。言能饮一斗者与五升。如果饮而腹满小便涩，如果喘如果哕，不可与之。忽然大汗出者，欲自愈也，人得病能饮水，欲愈也。凡温病可针刺者五十九穴。又身之穴六百五十有五，其三十六穴灸之有害，七十九穴刺
论述说：夫寻方学之要，以救速为贵。是以养生之家，常须预合成熟药，以备仓卒之急，今具之于下。
(All nine categories)
(Discourses, three pieces)
The discourse states: The *I Ching* (Book of Changes) says that heaven and earth undergo changes, each establishing its own nature and destiny. However, the traces of change are unpredictable, and the efficacy of life is difficult to fathom. Thus, there are fluctuations in heat and cold, feelings of oppression, wind and rain, darkness and obscurity; water and drought disasters, demonic calamities, insect and locust plagues, and strange anomalies. The transformations of the four seasons and eight solar terms vary greatly, and the movements of the seventy-two pentads and the sun and moon differ individually. Only after completing the measurement of shadow lengths can a year be finished; this is called the completion of the annual cycle. If heaven and earth are thus, how much more so for humans? Therefore, humans live between heaven and earth; their fate encounters various circumstances, and their times experience obstruction or smoothness, auspiciousness or misfortune, regret or disgrace, bitterness or joy, safety or danger, anger or joy, love or hatred, survival or death, worry or fear. Concerns arise by the thousand each day, and strategies for self-preservation emerge by the ten thousand at times, just to get through one day. Thus, there is no year without cold and heat, and no day without worry and joy. Therefore, Tianxing Wenyi (Tianxing Warm Epidemic / Seasonal Warm Infectious Disease) exists; those who fall ill are part of the qi of heaven and earth's changes. This is a necessary principle of creation, impossible to eliminate. Even if sages possess the virtue of mending the sky and establishing the pole, they cannot abolish it. Although they cannot abolish it, they can control it with the Dao. Secondly, virtuous people who are good at preserving life know moderation, adapt with the changing seasons, and can also preserve themselves. When heaven and earth have such miasma and pestilence, they use things produced by heaven and earth to prevent them. This is called knowing the method (Zhi Fang), so that pathogens cannot invade. However, this disease is commonly called "Heng Bing" (Sudden/Unexpected Illness) by laypeople. Most do not understand how to treat it, claiming it will heal itself when the days are full. Because of this, most victims die prematurely across the world. Whenever one first feels unwell, immediate rescue and treatment are required. Until recovery, soups and foods should be continuously administered to reduce the toxic pathogenic force, leading to natural healing. One must never allow the pathogenic qi to attack the body freely while doing nothing and waiting for death; this is an error. Now, extensively collecting from various classics into two volumes, providing comprehensive preparations, those who enjoy preserving life can learn in detail.
The *Duan Ju* (Short Treatise) states: Since ancient times, it has been passed down that Shanghan (Cold Damage) is a difficult-to-treat disease, and Shixing Wenyi (Seasonal Warm Epidemic) is caused by toxic qi. Those discussing treatment often fail to distinguish whether Shanghan and Shixing Wenyi stem from different qi, claiming Shanghan is the term used by scholars, while Tianxing Wenyi is the term used by peasants, without discussing the differences or similarities of the diseases. Examining various classics, they are actually quite different, and the appropriate treatments differ; therefore, the explanations of formulas should be distinguished. Hence, I briefly outline the essentials. Classics state: Spring qi is mild and harmonious, summer qi is hot and sultry, autumn qi is cool and clear, winter qi is icy and biting. This is the order of the correct qi of the four seasons. In winter, severe cold causes all things to hide deeply. A gentleman who is careful and meticulous will not be injured by cold. If one touches or offends it, then it becomes Shanghan. Injury by the qi of the four seasons can all cause illness, but Shanghan is considered the most toxic because it is the most lethal qi. If one contracts it and falls ill immediately, it is named Shanghan. If one does not fall ill immediately, the cold toxin hides in the muscles and bones. By spring, it transforms into Wenbing (Warm Disease); by summer, it transforms into Shubing (Summer Heat Disease). Shubing is extremely hot and more severe than Wenbing. Therefore, hardworking people often suffer from Wenbing and Rebing (Heat Disease) in spring and summer, all caused by contracting cold during winter, not by seasonal epidemic qi. Any "Shixing" (Seasonal Epidemic) occurs when spring should be warm but is instead severely cold, summer should be hot but is instead severely cold, autumn should be cool but is instead severely hot, and winter should be cold but is instead severely warm. This is having the qi out of season. Thus, throughout the year, patients of all ages show similar symptoms; this is the Seasonal Epidemic Qi. The disease of Shanghan is treated according to the daily progression and depth. Nowadays, people with Shanghan either do not treat it early, or treat it incorrectly, or delay telling the physician until they are exhausted after many days. If the physician merely follows the sequential formulas without adjusting, it will not cure the disease. One must adjust the formula temporarily based on the situation to be effective.
Hua Tuo said: When Shanghan is first contracted, on the first day the pathogen is in the skin; applying ointment and moxibustion/fire warming will cure it. If unresolved, on the second day it is in the flesh; one can follow the method of acupuncture and take Jiema Sanfa Han (Muscle-Releasing Sweating Powder); sweating will cure it. If unresolved, by the third day it is in the muscles; another sweat-inducing treatment will cure it. If unresolved, stop inducing sweat again. By the fourth day, it is in the chest; taking Licui Wan (Veratrum Pill) to induce mild vomiting will cure it. If the patient is critically ill and Licui Wan cannot induce vomiting, take Xiaodou Gaidi San (Adzuki Bean and Melon Seed Dispersant) to induce vomiting, which will cure it. Observe if the patient is still unconscious; once awake, apply another acupuncture method. By the fifth day, it is in the abdomen; by the sixth day, it enters the Stomach. Only when it enters the Stomach can purgative methods be used. If the heat toxin is external, or if the Stomach has excess heat causing illness, even one in ten survivors may not recover. If the Stomach is deficient and heat enters, rotting the Stomach occurs. If the heat is slight and red macules appear, this prognosis is five deaths to one survival. If severe and black macules appear, this prognosis is ten deaths to one survival. It depends on the strength of the person and the difficulty of the disease; efficacy varies significantly. If one contracts the disease without fever, only experiencing delirium, irritability, restlessness, and disjointed speech, do not use fire forcing. Instead, take Zhuling San (Polyporus Powder), one square-inch scoop, and force drinking one or two sheng (approx. 200-400ml) of fresh well water. Stimulate the throat with a finger to induce vomiting; the disease will heal immediately. If unable to vomit, do not force water, as stagnant water will knot in the epigastrium. Use other medicines to induce vomiting instead. Ensure the patient can tolerate it; otherwise, it leads to danger. For such illnesses, failing to use Zhuling San to induce vomiting promptly accelerates death. Alternatively, removing toxic substances and using acupuncture is even better. Cases of phlegm-fluid retention in the diaphragm are difficult to treat, representing a prognosis of three deaths to one survival. If the patient does not receive timely treatment over several days, heat cannot dissipate, leading to stomach rot and macule eruption. In spring and summer, avoid strong purging and vomiting; in autumn and winter, avoid strong sweating. For sweating methods: in winter and early spring during severe cold, Shen Dan Wan (Divine Elixir Pill) is suitable, or applying ointment and fire warming. In late spring, summer, and early autumn, during hot months, avoid fire warming and heavy covering; instead, take Liuwu Qing San (Six-Ingredient Green Powder). Cuwen Xingdu Zhang San, Chi San, or Xue Jian are also good. If pills, powders, or decoctions are unavailable, simply decoct Chaihu (Bupleuri Radix) for several liang. For Shanghan or seasonal epidemics, one may also take it to induce sweating. If sweating fails after repeated attempts, administer a decoction; if excess, switch to purgatives. If the pulse is rapid morning and evening, it indicates excess. If calm in the morning and rapid in the evening, it is not excess; purgative decoctions can be given earlier, but in small amounts to avoid severe purging. Give small amounts frequently. Various cases of deficiency-related vexation and heat resemble Shanghan. However, since there is no aversion to cold and no body pain, it is known not to be Shanghan, so sweating is contraindicated. If there is no headache and the pulse is not tight and rapid, it is known not to be interior excess, so purging is contraindicated. Thus, neither exterior nor interior attacks are possible; forcing an attack will lead to depletion and death. For this deficiency vexation, only Zhuye Tang (Bamboo Leaf Decoction) should be given. If vomiting occurs, give Jupi Tang (Tangerine Peel Decoction) for one dose; if not cured, repeat. This method is very effective when used repeatedly. Deficiency vexation after Shanghan is also suitable for this decoction.
Wang Shuhe said: Yang excess and Yin deficiency (as noted in *Waitai Miyao*: Exterior harmonious, Interior diseased), sweating causes death, purging cures. Yang deficiency and Yin excess (as noted in *Waitai Miyao*: Interior harmonious, Exterior diseased), purging causes death, sweating cures. Thus, how can Shendan be mistakenly induced to sweat, or Gansui be recklessly attacked? The treatment of deficiency and excess differs by a thousand miles; the mechanism of auspiciousness and misfortune responds like an echo. Once Guizhi Tang (Cinnamon Twig Decoction) is swallowed, if Yang is excess, death ensues (as noted in *Waitai Miyao*: if Exterior is harmonious, death ensues). Once Chengqi Tang (Stomach-Filling Decoction) enters the stomach, if Yin is excess, demise occurs (as noted in *Waitai Miyao*: if Interior is balanced, demise occurs). If such interweaving of Yin-Yang and deficiency-excess occurs, the signs are subtle, and the opposite effects of sweating, vomiting, and purging bring disaster quickly. Physicians with shallow knowledge, unaware and ignorant, cause patients to perish, believing it to be their fate. Now, vengeful ghosts fill the underworld, and premature deaths fill the wilderness. How can benevolence not grieve upon witnessing this? Shanghan disease originates from Wind-Cold, entering the Couli (interstices of skin and hair), competing with Jing-Qi (Essence-Qi), causing stagnation between Ying and Wei (Defensive and Nutritive Qi), blocking circulation. On the first to second day, the qi is between the orifices and skin; thus, the patient suffers headache, aversion to cold, and stiffness/heaviness in the waist and back. This pathogen is in the Exterior; sweating cures it. After three days, the qi floats upward, filling the chest and heart; thus, headache and chest fullness occur. Vomiting cures it. After five days, the qi sinks and knots in the Zang organs; thus, abdominal distension, body heaviness, and bone/joint soreness occur. Purging cures it. One must clearly observe the condition and not randomly administer decoctions, which would damage Stomach Qi. Classics state: If the pulse is faint, do not vomit; if deficient and thin, do not purge. Also, do not purge in summer; this is a major medical prohibition. Pulses float, sink, and transform. Some patients wait several days before seeing a doctor; although they claim it is the beginning, the disease has accumulated. The rash and tuberculosis-like formations are not removed by re-sweating or muscle-releasing; one must diagnose the pulse and save the patient according to the current situation. Do not rigidly stick to sequence, losing the key opportunity, which leads to disaster. This sequence of Shanghan: sweating within three days applies to cases where one exposed oneself to wind, undressed, slept uncovered at night, suffered temperature extremes, or was infected by epidemic thief-wind qi. As for individuals eating too much raw/cold food, causing abdominal organ indigestion, slight difficulty moving, headache, warm body, and excess-large pulse, vomiting and purging are suitable, not sweating.
Chen Linqiu said: Someone asked: If one takes medicine to sweat continuously but no sweat comes out, what should be done? Answer: Medical classics say, continuous sweating with no sweat output indicates a fatal disease. I pondered: One could steam the patient as in the method for steaming Wind-Stroke. Hot and warm qi from outside will meet it, and sweat must come out. Later, I asked Zhang Miao. Zhang Miao said: Once, someone worked to exhaustion, sweated, lay on a bamboo mat in the cold, and fell ill, suffering from cold chills. Various physicians gave pills, powders, and decoctions, inducing sweating eight times in four days, yet no sweat came out. Zhang Miao ordered heating the floor and spreading peach leaves to steam the patient. Immediately, profuse sweat occurred. The patient applied powder while under the blanket, dried completely, got up, and healed. Subsequently, using this method for sweating always produced sweat. Human nature naturally has difficulty sweating; it is not only the disease that causes this. Steaming ensures sweating. For all diseases with fever, aversion to cold, and floating-hong pulse, sweating is appropriate. Apply warm powder, avoid wind, and induce sweating. However, if the person has recently lost blood or suffered severe diarrhea, strong sweating is contraindicated. Administer Guizhi Tang (Cinnamon Twig Decoction) in small amounts frequently, making the body moist with a slight sweat over consecutive days; it will resolve spontaneously.
Discourse states: Whenever a person feels slightly unwell compared to normal, they must seek help early. If they endure it without treatment, hoping for spontaneous recovery, in a moment it becomes a chronic disease. This is especially true for children and women. If the seasonal qi is discordant, one must be cautious. If there is slight discordance, treat it immediately. Find the pathogen source while it is in the Couli (skin interstices) and treat it early; few will not heal. If the patient endures for several days before speaking, the pathogen enters the Zang organs and becomes hard to stop. Even He Huan (the legendary physician Bian Que) would be powerless. Boils, carbuncles, ding swellings, throat bi (obstruction), and ke wu (alien invasion) are particularly urgent; this is essential for self-preservation. When preparing decoctions, do not avoid mornings, nights, or auspicious/inauspicious dates. Upon sensing illness, treat immediately, regardless of time; this facilitates healing. Take medicine according to the method. If one willfully disobeys the master, do not treat them. Generally, Shanghan is mostly contracted from Wind-Cold. Initially, Wind-Cold is in the Exterior; if it enters the Interior, it will not dissipate. There is no case where covering with warmth fails to dissipate it. For seasonal qi diseases, if on the fifth or sixth day the patient desires water but drinks little, do not give it. Why? Because the internal heat is still insufficient to digest it; giving it would create further illness. If by the seventh or eighth day the patient is extremely thirsty and desires water, give it according to the syndrome, but do not let them drink excessively. If they can drink one dou (approx. 2 liters), give five sheng (approx. 1 liter). If after drinking the abdomen becomes full, urination is difficult, or there is wheezing or hiccups, do not give water. Sudden profuse sweating indicates impending self-healing. If a patient with disease can drink water, it indicates desire for recovery. For all Wenbing (Warm Diseases), fifty-nine acupoints are suitable for acupuncture. Of the 655 acupoints on the body, thirty-six are harmful if moxa-ed, and seventy-nine... [Text cuts off]
Discourse states: The essence of seeking formulas is speed in rescue. Therefore, families practicing preservation of life should always prepare mature medicines in advance for emergencies, as listed below.