《金鉴》云∶经曰∶冬伤于寒，春必病温，至夏为热病。热病者，乃冬伤正令之微寒，未即病也。倪氏
谓∶交立夏以来，久伏之气，随时令之热而触发，故初病即发热汗出，口渴心烦，不恶寒而反恶热，脉来洪大
之象，是为热病也。《医通》曰∶邪非外来，故但热而不恶寒，热自内发，故口燥渴而多引饮，其邪既郁为
热，不得复言为寒。合而观之，热病因伏气者了然，然较晚发更发于晚，比诸温更伏于深。初起之时，宜用
清凉透邪法。热势不衰，继用清凉荡热法。倘有恶寒相兼，脉象举取浮紧，是有夏时暴寒所加，寒在外而热在
里，先用辛温解表法，以透其外，外邪得透，再用清凉之剂，以荡其里热也。设无浮紧之脉，又无恶寒之证，
误用辛温之方，耗伤津液者，宜用清热保津法加西洋参、石膏治之。倘或兼之恶风，微微汗出，脉象举
取浮缓，此表有风邪所加，风在外而热在里，当用辛凉解表法，
先解其外也。至于舌苔化燥，谵语昏狂，急用清凉荡热法加紫雪丹治之。发斑者，加黄连、栀子；发疹者，
加荷叶、牛蒡。须知热病最易伤阴，当刻刻保阴为要，辛温劫液之剂，勿浪用也。
霉湿之为病，在乎五月也。芒种之后，逢丙入霉，霉与梅通，其时梅熟黄落，乍雨乍晴，天之日下逼，
地之湿上蒸，万物感其气则霉，人感其气则病。以其气从口鼻而入，即犯上中二焦，以致胸痞腹闷，身热有
汗，时欲恶心，右脉极钝之象，舌苔白滑。以上皆霉湿之浊气，壅遏上中气分之证，非香燥之剂，
不能破也。拟以芳香化浊法，俾其气机开畅，则上中之邪，不散而自解也。倘或连朝风雨，人冒之者，即患身
痛腰疼，恶寒发热，此邪由太阳之表，而入于少阴之里，即《内经》所谓雨气通于肾也，宜乎表里两解，拟
以二活同祛法。倘兼腹痛泄泻，再加煨葛、木香治之。
或问曰∶湿土之令，始于大暑，终于白露。今论霉湿在乎芒种之后，夏至节中，斯时相火司令，不论火而
论湿，得非矛盾乎？答曰∶湿土之令，在于夏末秋前，盖按《内经》六气之主政也。然而土寄于四季之末，四
时皆有湿病，总当因时制宜，不必拘于常例。即如春日阳和，夏日炎热，秋日燥烈，冬日温暖，
何湿之有？惟其春雨潇潇，夏雨淋淋，秋雨霏霏，冬雨纷纷，人感之者，皆为湿病。今专论霉湿在乎五月，
以其乍雨乍晴，湿中有热，热中有湿，与诸湿之病颇异，故列霉湿为一门。
《医宗金鉴》说：经典记载“冬季感受寒邪，春季必然发生温病，到了夏季则成为热病”。所谓热病，是因为冬季感受了正常时令中的轻微寒气，当时没有立即发病。倪氏认为：进入立夏之后，潜伏已久的邪气，随着时令的炎热而被触发，所以初起时就出现发热、出汗、口渴、心烦的症状，不恶寒反而怕热，脉象呈现洪大的特征，这就是热病。《医宗必读》说：邪气不是从外直接侵入，所以只有发热而没有恶寒；热气从内部发出，所以口燥渴且大量饮水，邪气既然郁结化为热，就不能再说是寒。综合来看，因伏气导致的热病就很清楚了，但它比晚发型的温病更晚发作，比一般的温病潜伏得更深。在疾病初起时，适宜使用清凉透邪法。如果热势不退，接着使用清凉荡热法。如果有恶寒伴随，脉象轻取浮紧，这是夏季暴发的寒气侵袭所致，寒邪在体表而热邪在体内，先用辛温解表法，以透达体表的邪气，待外邪透发后，再用清凉的药物，来清除体内的热邪。如果没有浮紧的脉象，也没有恶寒的症状，误用辛温的方剂，耗伤了津液，应该使用清热保津法，加入西洋参、石膏来治疗。如果同时兼有怕风、微微出汗，脉象轻取浮缓，这是体表受到风邪侵袭，风邪在表而热邪在里，应当使用辛凉解表法，先解除体表的邪气。至于舌苔变得干燥，出现胡言乱语、神志昏狂的症状，紧急使用清凉荡热法，加入紫雪丹治疗。出现斑疹的，加入黄连、栀子；出现疹子的，加入荷叶、牛蒡。必须知道热病最容易损伤阴液，应当时刻以保护阴液为关键，切勿滥用辛温劫夺津液的药剂。
霉湿这种病，发生在五月。芒种节气之后，遇到丙日进入霉季，“霉”与“梅”相通，此时梅子成熟变黄落下，天气忽雨忽晴，天上的烈日向下逼迫，地下的湿气向上蒸腾，万物感受到这种气息就会发霉，人感受到这种气息就会生病。因为这种邪气从口鼻进入，首先侵犯上焦和中焦，导致胸膈痞闷、腹部胀闷、身体发热且有汗、时常想要恶心，右脉呈现极钝的特征，舌苔白滑。以上这些都是霉湿的浊气，壅塞遏阻上焦和中焦气分的证候，不用芳香燥烈的药剂，不能破除。拟定使用芳香化浊法，使气机开畅，那么上焦和中焦的邪气，不消散也会自然解除。如果接连几天风雨交加，人冒犯这种气候，就会患上身体疼痛、腰部疼痛、恶寒发热，这是邪气从太阳经的体表，进入少阴经的体内，就是《黄帝内经》所说的雨气通于肾，适宜表里双解，拟定使用二活同祛法（羌活、独活）。如果兼有腹痛腹泻，再加煨葛根、木香治疗。
有人问：湿土的时令，开始于大暑，结束于白露。现在论述霉湿发生在芒种之后、夏至节中，这个时候相火当令，不论火而论湿，这不是矛盾吗？回答说：湿土的时令，是在夏末秋前，这是按照《黄帝内经》六气主政的说法。然而土寄居在四季的最后一个月，四季都有湿病，总应当根据时节制宜，不必拘泥于常规例子。就像春天阳气温和，夏天炎热，秋天燥烈，冬天温暖，哪里有湿呢？只是春雨绵绵，夏雨淋淋，秋雨霏霏，冬雨纷纷，人感染这些雨水，都成为湿病。现在专门论述霉湿发生在五月，因为此时忽雨忽晴，湿中有热，热中有湿，与其他湿病颇为不同，所以将霉湿单独列为一门。
The *Yizong Jinjian* (Golden Mirror of Medical Tradition) states: The classics say, "If one is injured by cold in winter, one will inevitably suffer from warm diseases in spring, which become febrile diseases by summer." Febrile disease refers to the slight cold encountered during the normal seasonal climate of winter, which does not cause immediate illness. Mr. Ni believes that after entering Lixia (Start of Summer), the long-latent pathogenic qi is triggered by the heat of the season. Therefore, at the onset, there is fever, sweating, thirst, and irritability; there is no aversion to cold but rather an aversion to heat, and the pulse presents a surging (Hong) quality. This is what is called febrile disease. *Yitong* (Comprehensive Essentials of Medicine) says: The pathogen is not exogenous, so there is only heat without aversion to cold; the heat originates internally, causing dry mouth, thirst, and excessive drinking. Since the pathogen has stagnated and transformed into heat, it can no longer be described as cold. Synthesizing these views, febrile disease caused by latent qi becomes clear; however, it manifests later than late-onset warm diseases and lies deeper than ordinary warm diseases. At the initial stage, the method of clearing heat and venting pathogens (Qingliang Touxie Fa) should be used. If the heat intensity does not subside, proceed with the method of clearing heat and purging fire (Qingliang Dangre Fa). If accompanied by aversion to cold and a floating-tight pulse upon light palpation, this indicates an attack by sudden cold in summer, where cold is on the exterior and heat is on the interior. First, use the method of releasing the exterior with acrid-warm herbs (Xinwen Jiabiao Fa) to vent the exterior pathogen. Once the exterior pathogen is vented, use cooling agents to purge the interior heat. If there is no floating-tight pulse and no aversion to cold, and if acrid-warm formulas were mistakenly used, depleting body fluids, one should use the method of clearing heat and preserving fluids (Qingre Baojin Fa), adding Xi Yang Shen (American Ginseng Root) and Shi Gao (Gypsum Fibrosum). If accompanied by aversion to wind and slight sweating, with a floating-slow pulse upon light palpation, this indicates an attack by wind on the exterior, with wind on the outside and heat on the inside. One should use the method of releasing the exterior with acrid-cool herbs (Xinliang Jiabiao Fa) to first resolve the exterior. As for dry tongue coating, delirium, and manic confusion, urgently apply the method of clearing heat and purging fire (Qingliang Dangre Fa) with Zi Xue Dan (Purple Snow Pill). For eruption of macules, add Huang Lian (Coptidis Rhizoma) and Zhi Zi (Gardeniae Fructus); for eruption of papules/rash, add He Ye (Nelumbinis Folium) and Niu Bang Zi (Arctii Fructus). It must be known that febrile disease easily damages Yin; therefore, protecting Yin at all times is paramount. Do not recklessly use acrid-warm agents that consume fluids.
The disease of moldy dampness occurs in the fifth month. After the Mangzhong (Grain in Ear) solar term, when Bing days arrive, it enters the "Mei" (moldy) season. "Mei" is homophonous with "Plum"; at this time, plums ripen and turn yellow, weather alternates between rain and sunshine, the sun's heat presses down from above, and earth's dampness steams up from below. All things affected by this qi become moldy, and humans affected by this qi fall ill. Because this qi enters through the mouth and nose, it initially invades the Upper Jiao (Upper Burner) and Middle Jiao (Middle Burner), leading to chest oppression, abdominal fullness, body heat with sweating, frequent nausea, a very blunt right pulse, and a white slippery tongue coating. These are all signs of turbid qi from moldy dampness obstructing the Qi aspect of the Upper and Middle Jiao. Only aromatic-drying agents can break this obstruction. It is proposed to use the method of aromatic transformation of turbidity (Fangxiang Huazhuo Fa) to open and smooth the Qi mechanism, so that the pathogens in the Upper and Middle Jiao will resolve spontaneously without forced dispersal. If there are consecutive days of wind and rain, and people are exposed to it, they may suffer from body pain, lower back pain, aversion to cold, and fever. This is because the pathogen enters from the Taiyang (Greater Yang) exterior into the Shaoyin (Lesser Yin) interior, as stated in the *Neijing*: "Rain qi corresponds to the Kidney." It is appropriate to resolve both the exterior and interior simultaneously, proposing the method of expelling both Qiang Huo (Notopterygii Rhizoma et Radix) and Du Huo (Angelicae Pubescentis Radix). If accompanied by abdominal pain and diarrhea, add Wei Ge Gen (Prepared Kudzu Root) and Mu Xiang (Aucklandiae Radix).
Someone asks: The command of Damp Earth begins at Dashu (Great Heat) and ends at Bailu (White Dew). Now, discussing moldy dampness occurring after Mangzhong and during the XiaZhi (Summer Solstice) festival, when Ministerial Fire is in command, discussing dampness instead of fire seems contradictory. I reply: The command of Damp Earth is indeed at the end of summer and beginning of autumn, according to the Six Qi governance in the *Neijing*. However, Earth is entrusted to the end of each of the four seasons, so damp diseases exist in all seasons. One must always adapt to the specific time and circumstances, not being bound by general rules. Just as spring is mild, summer hot, autumn dry, and winter warm, where is the dampness? But when spring rains drizzle, summer rains pour, autumn rains flutter, and winter rains fall, humans contracting these rains all suffer from damp diseases. Now, specifically discussing moldy dampness in May, because the weather alternates between rain and sunshine, with dampness containing heat and heat containing dampness, which differs significantly from other damp diseases, moldy dampness is listed as a separate category.