察其气，观其饮食，问其二便，验其舌苔，核其脉症，而虚实之热判矣。若在产后，须通其
瘀，瘀既畅行，腹不作痛，盒饭进补。体虚而瘀未畅行者，尤当兼补气血以行之，气行血行
而瘀亦行也。此理甚明，人所易晓，而医者往往不知，是可怪也!是非病家之多疑忌，故为
此畏首畏尾之状乎？不然，则是不识病之虚实也。
伤寒初起一二日，邪在太阳，无汗以麻黄汤以汗之。有汗者名中风，不用麻黄以发汗，
而用
桂枝以解肌，芍药之酸收，甘草之甘平以和之，仲景法也。今之治风温、湿温有自汗者皆汗
之，此何法也？且不用凉散而用温散，或加生地、石斛之滋腻，与病相反，此又何法也？汗之
不已，湿与热郁蒸于内，舌必变灰，灰而干燥，固宜存津以救阴。在经宜白虎，在腑宜承气
，非独沙参、生地、石斛足以塞其责也。灰而湿润，正宜香燥以化湿，苦寒以泄热。于此而
误认为干灰，而以干灰之法治之，谓为防其劫津，岂知湿盛于内，行将内闭，香燥之不暇，
焉有湿邪未化，津液先劫之理!若妄以沙参、麦冬、生地、石斛等味，与豆豉、豆卷同剂而
观察患者的气息，查看其饮食情况，询问大小便状况，查验舌苔，核对脉象与症状，如此则虚证或实证的发热便可辨别清楚。如果是产后发病，必须疏通瘀血，待瘀血畅通后，腹部不再疼痛，就应当进补。若体质虚弱且瘀血未完全通畅的，尤其应当兼顾补益气血以推动运行，气行则血行，瘀血也随之消散。这个道理非常明白，人们容易理解，但医生们往往不知道，这真是令人奇怪！难道不是病人家属多疑忌，才表现出这种畏首畏尾的样子吗？否则，就是不能识别疾病的虚实性质。
伤寒病初起的一两天，邪气在太阳经，无汗的用麻黄汤来发汗。有汗的称为中风，不用麻黄来发汗，而用桂枝来解肌表之邪，配合芍药的酸收和甘草的甘平来调和，这是张仲景的法度。如今治疗风温、湿温而有自汗的患者，都用发汗法，这是什么方法呢？而且不用凉性发散药而用温性发散药，或者加入生地、石斛等滋腻的药物，这与病情相反，这又是什么方法呢？发汗不止，湿邪与热邪郁蒸于体内，舌苔必然变成灰色，若灰而干燥，固然应当保存津液以救阴。邪在经络宜用白虎汤，邪在腑宜用承气汤，不仅仅靠沙参、生地、石斛就能承担责任。若舌苔灰而湿润，正适宜用香燥药以化湿，苦寒药以泄热。在此时如果错误地认为是干灰苔，用治干灰苔的方法来治疗，说是为了防止劫伤津液，哪里知道湿邪盛于内部，即将导致内闭，连香燥药都来不及用，怎么会有湿邪未化解，津液先被劫伤的理呢！如果妄用沙参、麦冬、生地、石斛等药物，与豆豉、豆卷同方使用，而
Observe the patient's qi (vital energy), inspect their diet, inquire about urination and defecation, examine the tongue coating, and verify the pulse and symptoms; thus, the differentiation between deficiency-type and excess-type fever can be determined. In cases occurring after childbirth, it is necessary to promote the discharge of blood stasis. Once the stasis flows freely and abdominal pain ceases, tonification should be administered. For those with constitutional weakness and unsmoothed stasis, it is especially important to simultaneously tonify qi and blood to facilitate movement; when qi moves, blood moves, and stasis is also resolved. This principle is very clear and easily understood by people, yet physicians often fail to grasp it, which is truly strange! Is it not because patients' families are overly suspicious and apprehensive, leading to such hesitant behavior? Otherwise, it indicates an inability to distinguish the deficiency or excess nature of the disease.
In the initial one or two days of a Shanghan (Cold Damage) disease, when the pathogen is in the Taiyang (Greater Yang) channel, Ephedra Decoction (Mahuang Tang) is used to induce sweating if there is no sweat. If there is sweat, it is termed Wind Strike (Zhongfeng); Cinnamon Twig (Guizhi) is used to release the muscle layer rather than Ephedra for inducing sweat, combined with the sour astringency of White Peony Root (Shaoyao) and the sweet neutrality of Licorice Root (Gancao) to harmonize, which is the method of Zhang Zhongjing. Nowadays, when treating Fengwen (Wind-Warmth) or Shiwen (Damp-Warmth) presenting with spontaneous sweating, physicians still use diaphoretic methods; what method is this? Moreover, using warm dispersants instead of cool dispersants, or adding cloying substances like Rehmannia Root (Shengdi) and Dendrobium Stem (Shihu), which contradict the pathology, what method is this? If sweating persists, dampness and heat stagnate and steam internally, causing the tongue coating to turn gray. If it is gray and dry, preserving body fluids to rescue yin is indeed appropriate. If the pathogen is in the channels, Baihu Decoction (White Tiger Decoction) is indicated; if in the fu organs, Chengqi Decoctions are indicated. Relying solely on Glehnia Root (Shashen), Rehmannia Root, and Dendrobium Stem is insufficient to address the responsibility. If the coating is gray and moist, aromatic-drying herbs to resolve dampness and bitter-cold herbs to drain heat are precisely suitable. To mistakenly identify this as dry gray coating and treat it accordingly, claiming it is to prevent the depletion of fluids, ignores the reality that severe internal dampness will soon lead to internal closure; there is not even time to use aromatic-drying herbs, let alone the logic that fluids would be depleted before the dampness is transformed! If one recklessly prescribes Glehnia Root, Ophiopogon Tuber (Maifeng), Rehmannia Root, and Dendrobium Stem together with Fermented Soybean (Douzhi) and Sprouted Soybean (Doujuan) in the same formula, and