论曰∶脉浮而紧，按之反芤，此为本虚，故当战而汗出也。其人本虚，是以发战，以其脉浮，
故当汗出而解。若脉浮大而数，按之不芤，此本不虚，故其欲解，则但汗出而不发战也。
一、战与栗异，战由乎外，栗由乎内也。凡伤寒欲解将汗之时，若其正气内实，邪不能与之争，
则但汗出自不作战，所谓不战，应知体不虚也。若其人本虚，邪与正争，微者为振，甚则为战，正
胜则战而汗解矣。故凡邪正之争于外者则为战，战其愈者也；邪正之争于内者则为栗，栗其甚者也
。《论》曰∶阴中于邪，必内栗也。夫战为正气将复，栗则邪气肆强，故伤寒六七日，有但栗不战
，竟成寒逆者，多不可救。此以正气中虚，阴邪内盛，正不胜邪，而反为邪气所胜。凡遇此证，使
非用大补温热之剂，及艾灼回阳等法，其他焉得而御之。
余尝治一衰翁，年逾七旬，陡患伤寒，初起即用温补，调理至十日之外，正气将复，忽尔作战，
自旦至辰，不能得汗，寒栗危甚，告急于余。余用六味回阳饮，入人参一两，姜附各三钱，使之煎
服。下咽少顷，即大汗如浴，时将及午，而浸汗不收，身冷如脱，鼻息几无，复以告余。余令以前
药复煎与之。告者曰∶先服此药，已大汗不堪，今又服此，尚堪再汗乎？余笑谓曰∶此中有神，非
尔所知也。急令再进，遂汗收神复，不旬日而起矣。呜呼！发汗用此，而收汗复用此，无怪乎人之
疑之也。而不知汗之出与汗之收，皆元气为之枢机耳。故余纪此，欲人知合辟之权，不在乎能放能
收，而在乎所以主之者。
论述说：脉象浮而紧，重按反而中空（芤脉），这是因为本质虚弱，所以应当出现寒战并出汗的症状。患者本来体质虚弱，因此会出现发冷颤抖；因为脉象浮，所以应当通过出汗而使病邪解除。如果脉象浮大而数，重按不中空，这说明本质不虚，所以病情想要解除时，只会出汗而不会出现寒战。
一、寒战与战栗不同，寒战表现于体表外部，战栗感受于体内内部。凡是伤寒病欲解将要出汗的时候，如果正气内部充实，邪气不能与之抗争，那么就只是自然出汗而不会发生寒战，所谓不发生寒战，应该知道是体质不虚。如果患者本来虚弱，邪气与正气相争，轻微的表现为身体震颤，严重的则为寒战，正气战胜邪气就会通过寒战和出汗而痊愈。所以凡是邪气与正气在体表外部相争的就称为寒战，寒战是疾病向愈的表现；邪气与正气在体内内部相争的就称为战栗，战栗是病情加重的表现。《内经》说：阴分受到邪气侵袭，必然会出现内部的战栗。寒战是因为正气即将恢复，战栗则是邪气肆意强盛，所以伤寒病经过六七天，如果有只出现战栗而不寒战的，最终变成寒逆证，大多不可救治。这是因为正气中间空虚，阴邪内部强盛，正气不能战胜邪气，反而被邪气所胜。凡是遇到这种证候，如果不是使用大补温热的药剂，以及艾灸灼穴回阳等方法，其他方法怎么能抵御它呢？
我曾经治疗一位衰老的老人，年龄超过七十岁，突然患上伤寒，初起就立即使用温补法，调理到十天以外，正气即将恢复，忽然开始发生寒战，从早晨持续到辰时，不能出汗，寒冷战栗非常危险，急忙向我求救。我使用六味回阳饮，加入人参一两，干姜、附子各三钱，让他煎服。药液咽下不久，就大汗淋漓如同洗澡一样，时间将近中午，汗出浸淫不止，身体冰冷如同脱去衣服一般，鼻息几乎停止，再次向我告知。我命令将之前的药再次煎煮给他服用。告知的人说：“先前服用这个药，已经大汗淋漓难以承受，现在又服用这个，还能承受再次出汗吗？”我笑着对他说：“这里面有奥妙，不是你所知道的。”急忙命令再进药，于是汗止神复，不到十天就康复了。唉！发汗用这个方法，收汗又用这个方法，难怪人们对此感到疑惑。却不知道汗的发出和汗的收敛，都是元气作为枢纽控制的。所以我记录这件事，想让人们知道开合的权变，不在于能够放出能够收回，而在于主宰这一切的根本。
It is stated: A pulse that is floating and tight, but feels hollow (Kou pulse) upon deep pressure, indicates underlying deficiency; therefore, chills and sweating should occur. Since the person's constitution is originally deficient, chills ensue; because the pulse is floating, relief should come through sweating. If the pulse is floating, large, and rapid, without a hollow feeling upon deep pressure, this indicates no underlying deficiency; thus, when the condition resolves, there will be sweating without chills.
First, "Zhan" (shivering/chills with movement) differs from "Li" (trembling/internal shivering). Zhan manifests externally, while Li arises internally. In cases of Shanghan (Cold Damage) where resolution and sweating are impending, if the healthy Qi is internally substantial and the pathogenic factor cannot contend with it, sweating occurs naturally without Zhan. The absence of Zhan indicates that the body is not deficient. However, if the person is originally deficient, the pathogen contends with the healthy Qi. Mild contention results in trembling (Zhen), while severe contention results in Zhan. When healthy Qi overcomes the pathogen, resolution occurs through Zhan and sweating. Therefore, contention between pathogen and healthy Qi on the exterior is termed Zhan, which signifies recovery; contention on the interior is termed Li, which signifies severity. The Classic states: "When Yin is attacked by pathogens, internal Li must occur." Zhan indicates the restoration of healthy Qi, whereas Li indicates the rampant strength of pathogenic factors. Thus, in Shanghan lasting six or seven days, cases presenting only Li without Zhan may progress to cold reversal syndromes, which are often incurable. This occurs due to central deficiency of healthy Qi and excess of Yin pathogens within, where healthy Qi fails to overcome the pathogen and is instead conquered by it. In such cases, unless large-tonifying and warming agents, along with methods such as moxibustion to restore Yang, are employed, how else can they be countered?
I once treated an elderly man over seventy years old who suddenly contracted Shanghan. From the onset, warming and tonifying treatments were used immediately. After调理 (regulation) for more than ten days, as healthy Qi was about to recover, he suddenly began to experience Zhan. From dawn until Chen hour (7–9 AM), he failed to sweat, suffering from severe cold and tremors. He urgently sought my help. I prescribed Liuwei Huiyang Decoction (Six-Ingredient Decoction to Restore Yang), adding one liang of Ren Shen (Ginseng Radix et Rhizoma), and three qian each of Jiang (Zingiberis Rhizoma Recens) and Fu Zi (Aconiti Lateralis Radix Praeparata), instructing him to decoct and take it. Shortly after swallowing, he sweated profusely as if bathing. By near noon, the sweating continued uncontrollably, his body became cold as if stripped naked, and his nasal breathing nearly ceased. He reported this again. I ordered the remaining medicine to be decocted and administered again. His attendant said, "Having taken this medicine before, he already suffered unbearable profuse sweating; now taking it again, can he bear another bout of sweating?" I smiled and replied, "There is a profound principle here unknown to you." Urgently ordering further administration, the sweating stopped, consciousness returned, and he recovered within ten days. Alas! Using this method to induce sweating, and using it again to stop sweating, no wonder people doubt it. Yet they do not realize that both the emergence and cessation of sweat are governed by Yuan Qi (Original Qi) as the pivot. Therefore, I recorded this case to illustrate that the control of opening and closing lies not merely in the ability to release or retain, but in the entity that governs them.