疟因证，素问疟论。及刺疟法，最详而悉。后世守其偏承，致经义蒙晦，讹谬良多。
审因者略证，局证者昧因，知常而不及变，循变而反舍常，殊不知有是因，方有是证，因证
既显，常法已具，而始可与达变矣。乃或常法既迷，因证靡辨，以寒为热，热为寒；虚作实，
实作虚；致微者剧，剧者危，展转变承，连年月不已，其死生存亡，莫之能测也。偶方孺先
生举问及此，聊纪数语以就正。
疟总名曰 。 者秋时寒热兼作，即 作而金伏者是也。分名曰 ，曰疟。疟即惟火
金，酷虐殆甚，日作日休者是也。 即间日发，或间数日发，深入阴分者是也。此皆得之
夏伤于暑，热气盛，藏于皮肤之内，肠胃之外，募原六腑之间。如客于头项，或肩背手足者，
则藏皮肤之内，客于胸胁，或胪腹者，亦藏皮肤之内，或肠胃之外，或募原，或六腑之间，
此皆营气之所舍也。以夏气通于心，心主营血之气故也。经云∶以奉生身者，莫贵于经隧。
故不注之经而溜之舍也。舍即经隧所历之界分，每有界分，必有其舍。犹行人之有传舍然也。
此暑令人汗空疏，腠理开者，以暑性暄发，致腠理但开，不能旋阖耳。不即病者，时值夏出
之从内而外，卫气仗此，犹可捍御。因遇秋气，机衡已转自外而内矣。其留舍之暑，令汗空
疏，腠理开，风遂承之以入，或得之以沐浴，水气舍于皮肤之内，与卫气并居。卫气者，昼
行于阳，夜行于阴，风与水气，亦得阳随卫而外出，得阴随卫而内薄，内外相薄，是以日作。
故卫气至，必腠理开；开则风与水气之邪入，入则病作。卫气与三阳之气，亦并于阴矣，当
是之时，阳虚而阴盛，外无气，故先寒栗也。卫气虚，则起于毫毛伸欠；阳明虚，则寒栗鼓
颔；太阳虚，则腰背头项痛；三阳俱虚，则阴气胜，阴气胜，则骨寒而痛，寒生于内，故中
外皆寒。甚则汤火不能温，脉则体静而至来迟也。不列少阳形证者，以太阳为开，阳明为阖，
少阳为枢，而开之能开，阖之能阖，枢转之也。设舍枢，则无开阖矣。离开阖，无从觅枢矣。
故开阖既陷，枢机岂能独留。倘中见枢象，即为开阖两持，所以持则俱持，陷则俱陷也。三
阳俱陷，则阴气逆；阴气逆极，则复出之于阳，阳与阴亦并于外，则阴虚而阳实，阳实则外
热，阴虚则内热；内外皆热，则喘而渴，甚则水水不能寒，脉则体动而至来数也。此阴阳上
下交争，虚实更作，阴阳相移也。极则阴阳俱衰，卫气相离，故病得休。卫气复集，则复病
也。其作有日晏日早者，邪气客于风府也。卫气一日一夜，大会于风府，循膂而下，日下一
节，二十一日至 骨。故其作也，日益晏也。二十二日入于脊内，注于伏膂，其气上行，九
日出于缺盆、其气日高，作复日益早也。有不当其风府而作者，谓邪中异所，则不当其风府
也。如中于头项者，气至头项而作；中于肩背者，气至肩背而作；中于腰脊者，气至腰脊而
作；中于手足者，气至手足而作；中于胸腹者，气至胸腹而作。故卫气之所在，与邪气相合
则病作。是以风无常府，邪气之所合，即其府也。若 之间日，或至数日作者，其气舍深。
内薄于阴，阳气独发，阴气内着，阴与阳争不得出，是以间日，及间数日而作也。间日作者，
邪气内薄于五脏，横连募原也。间数日作者，邪气与卫气客于六腑，而有时相失，不能相得，
故休数日乃作也。但所中之腑，即诸经募之舍、更当兼见诸经募之证。如舍属足太阳者，更
令人头重，腰痛，寒从背起，先寒后热， 然，热止，汗难已。舍属足阳明者，更令
人洒淅寒，寒甚，久乃热，热去，汗出时，喜见日月光，得火气乃快然。舍属足少阳者，更
令人身体解 ，寒不甚，热不甚，恶见人，心惕惕，热久，汗出甚。舍属足太阴者，更令人
不乐，好太息，不嗜食，多寒热，汗出多，病至则喜呕，呕已乃衰。舍属足少阴者，更令人
呕吐甚，多寒热，热多寒少，欲闭户自处，其病难已。舍属足厥阴者，更令人腰痛，少腹满，
小便利，如癃状，非癃也，数便耳，意恐惧，气不足，腹中悒悒然。舍属肺募者，更令人心
寒，寒甚热，热间，善惊，如有所见也。舍属心募者，更令人烦心甚，欲得清水，反寒多，
热不甚。舍属脾募者，更令人寒，腹中痛，热则肠鸣，鸣已出汗。舍属肝募者，更令人色苍
苍然，太息，其状若死。舍属肾募者，更令人洒洒然，腰脊痛，宛转，大便难，目 然，
手足寒。舍属胃募者，更令人善饥，不能食，食则腹支满也。此但详足经，而无手经者，经
云∶风寒暑火，天之阴阳也；三阴三阳上奉之。又邪不干脏，列脏证者，非真脏之藏，乃藏
募之气化证也。更有曰温，曰寒，曰瘅，曰牝者。温，即先热后寒之温疟也。内分二种，其
一，夏亦伤暑，秋亦中风，后更伤寒，则暑热在内，风气在中，寒独在外，故唯寒风互为
上下。不涉营舍之暑，以势唯两岐，难于三向故也。其先热者，风乃阳邪，是以
先外出而上从乎寒，则外胜，外胜故先热也。逆则复内入而下从乎风，下从乎风，
则外负；外负，故后寒也。其二，证兼脑髓灿，肌肉消，亦先热后寒，同名温疟
者。此先冬中寒风，藏于骨髓，以冬气通于肾，肾藏骨髓之气也。至春阳气大发，
邪气不能自出，因遇大暑，腠理发泄，或有所用力，邪气与汗皆出，先从内出之
外也。如是者阴虚而阳盛，阳盛故先热，衰则气复入，入则阳虚，阳虚故后寒也。
寒，即先寒后热之寒疟也。亦夏伤大暑，其汗大出，腠理开发，因遇夏气凄沧之
水寒，藏于腠理皮肤之中，秋更伤风，则病成矣。此先伤水寒，后伤风气，故先
寒而后热也。暑亦在内，势亦两岐，止此一种，无有其二。瘅，即但热不寒之瘅
疟也，亦分二种，悉属内因。其一，阴气先绝，阳气独发，则少气烦冤，手足热
而欲呕，以阳即热，不假外邪，一唯似暑，故无寒也。其二，肺素有热，气盛于
身，厥逆上冲，中气实而不外泄，因有所用力，腠理开，风寒舍于皮肤之内，分
肉之间而发，发则阳气盛，阳气盛而不衰则病矣。不及于阴，故但热而不寒。其
气内藏于心，而外舍于分肉，故令人消灿肌肉。此以似暑之肺热为内因，更受寒
风为外因者也。牝，即但寒不热之牝疟也。夏亦伤暑，秋亦中风。但阳气独沉，
不能挈阴自下而上，为阳实虚，阴仍实，此仲景先生补疟论之遗阙，有瘅必有牝
故也。至有随四时而作者，则证形少别于常法。如秋病者寒甚；冬病者寒不甚；
春病者恶风；夏病者多汗。乃若得之于冬而发之于夏，藏之于心而显之于肺者，
虽亦似因时异形，此即温与瘅之因分内外，更超于常法者也。以上约略两论之常，
稍置先后云尔。
本经唯列刺法，先于疟之未发时，阳未并阴，阴未并阳，因而调之。真气乃复，邪
气乃亡，故先其时坚束其处，令邪气不得入，阴气不得出。审候见之，在孙络盛坚而血者皆
取之。如舍属足太阳者，刺 中。 中者，金门也。在足外踝，刺入同身寸之三分，此阳维
别属也。舍属足阳明者，刺冲阳，在跗骨动脉上，去陷谷三寸，刺入三分，留十呼，此足
阳明原也。舍属足少阳者，刺侠溪，在足小趾次趾岐骨间，本节前之中，刺入三分，留三呼
，此足少阳荣也。舍属足太阴者，刺公孙，在足大趾本节后一寸，刺入四分，留七呼，此
足太阴络也。舍属足少阴者，刺太钟，或太溪，太钟在足内踝后街中，刺入二分，留七呼，
此足少阴络也；太溪在足内踝后跟骨上、动脉陷者中、刺入三分，留七呼，此足少阴俞也。
舍属足厥阴者，刺太冲，在足大趾本节后二寸陷者中，刺入三分，留一呼，此足厥阴俞也。
舍属肺募者，刺列缺、合谷，列缺在手腕后寸半，刺入三分，留三呼，此手太阴络也；合谷
在手大指、次指岐骨间，刺入三分，留六呼，此手阳明所过也。舍属心募者，刺神门，在掌
后锐骨端陷者中，刺入三分，留七呼，此手少阴俞也。舍属脾募者，刺商丘，在足内踝下微
前三寸陷者中，刺入三分，留七呼，此足太阴经也。舍属肝募者，刺中封见血，在内踝前一
寸半陷者中，仰足取之，伸足得之，刺入四分，留七呼，此足厥阴经也。舍属肾募者，刺太
钟、太溪，取法如前足少阴例。舍属胃募者，刺足阳明、太阴横脉出血，厉兑、解溪、三里
悉主之；厉兑在足大趾、次指之端，去爪如韭叶，刺入一分，留一呼，此足阳明井也；解溪
在冲阳后三寸半，腕上陷者中，刺入五分，留五呼，此足阳明经也；三里在膝下三寸， 骨
外廉，两筋分肉间，刺入一寸，留七呼，此足阳明合也。此十二疟者，其发各不同时，当先
察其病形，以知其舍于何舍，则知卫气所集时矣。须未发时如食顷而刺之，一刺则衰，二刺
则知，三刺则已；不已，刺舌下两脉出血；又不已，刺 中盛经出血；又刺项以下挟脊者必
已。舌下两脉者，廉泉也。如未暇审其所舍，必先问其病之所先发者先刺之。如先头痛及重
者，先刺头上上星、百会，及两额悬颅，两眉攒竹间出血；如先项背痛者，先刺风池、风府、
大杼、神道间出血；如先腰脊痛者，先刺 中出血；如先手臂痛者，先刺手少阴、阳明，十
指间出血；如先汗出恶风者，风疟也，刺三阳经背俞之血者；如 酸痛甚，按之不可得者，
曰髓病，以 针针绝骨，出血立止。或疟之始发也，身欲寒时，先刺手阳明、太阴，足太
阴、阳明之井俞；身方热时，更刺跗上动脉，开其空，出其血，此即阳明脉也。若疟脉满大
急者，刺背俞，及伍 俞，用中针各一，适肥瘦，出其血；背俞，谓大杼；伍 俞，谓
也。若脉小实急者，灸胫之复溜，在内踝上二寸，陷者中，灸五壮，此足少阴经也；更刺指
之至阴，在足小趾外侧，去爪甲如韭叶，刺入一分，留五呼，此足太阳井也；若脉缓大虚者，
便宜用药，不宜刺矣。设刺诸阴之井，无出血，间日一刺。疟不渴，间日作者，刺足太阳。
渴而间日作者，刺足少阳。温疟不汗出者，为五十九刺，此皆无往而未得其并者也。过之，
则失其时矣。如疟之且发也，阴阳之且移也，谓其气逆，未可治也。故经言无刺 之热，
无刺浑浑之脉、无刺漉漉之汗，正方其盛时必毁，及其衰也，势必大昌，此之谓也。
从来药治，方剂固多，独缺全局。唯金坛王肯堂先生，辑证治准绳，内立二方。其一，
用升麻、茈胡、葛根、羌活、防风、甘草；其二，用石膏、知母、粳米、桃仁、红花、猪苓、
鲮
因常达变，于是化而裁之，推而用之，神而明焉，存乎其人矣。
盖 与疟，乃风与暑，合作为病，应从两治矣。但气病之至所，有远近上下，及新故重
轻之别。则适其至所，而为方治，亦有奇偶重复，及从逆反佐之殊。先释主方大略，次后便
于分析也。先因于暑，暑即火热，必郁肺金之燥化；转夏成秋，溽暑自息，故药皆从乙庚合
化法。
夏、
欲藉火土授受之际，方堪对待夏火上极之势，转为秋金下降之令，此即点火成金，不烦另觅
种子者也。虽转成金、金不生水，宁成生化，纵使夏火顿除，不过暂时潜伏。又以知母阴润
之水以复母仇，即淫胜郁复法也。若金郁则泄之，解表利小水者，风药猪苓是矣。更因于风，
风即风木，必动脾土之湿化，脾土营运，风斯息矣。故药亦从甲己合化法。即以五种风药为
甲，甘草为己。又粳米、石膏为金，乃土转生金，复驱风木也。若土郁则夺之，行土用者，
土以生木为用，风药属木，正所以行土用也。又风并卫气，亦须治风。五种风药，正治风之
剂。又卫气下陷营中，并致三阳亦陷，唯挈三阳，卫气自持。如羌活之挈太阳；葛根之挈阳
明；茈胡、升麻、防风之挈少阳是也。但偏重少阳者，枢机维持开阖故也。又暑藏营舍，亦
须
治暑，白虎全方，正治暑之剂。藏之营舍，亦须治营，桃仁、红花之类是也。若鲮鲤穴山而
居，遇水而入，则是出阴入阳，穿其经络于营舍。舍且倾倒，暑更何从栖息耶。又有兼沭浴
之水气，舍于皮肤者，即以猪苓彻之。更有兼凄沧之水寒，侵着肌腠者，猪苓固能利彻，更
须佐以辛温，乃可对待水寒之寒，羌活、茈胡之类是矣。故风暑合作，其始也，形证必稍偏
于风。此因未易酿热先须重于从风，轻于从暑，不必尽用全方，解表利小水足矣。久则暑热
炽盛，风亦酿热，方称二气平均，现证始无偏胜，乃从全方合治法也。此但指风暑国中时，
一气无偏负者言。
设有暑胜于风，现证必稍偏于暑者，治宜从暑而带风；亦有风胜于暑，现证稍偏于风者，
治宜从风而带暑；甚至有暑热独炽，惟现暑象，绝无风证者，治惟从暑，不必兼风，此种世
人目为中暑者谬矣。盖暑则常显而不休，疟则时间而时甚；纵或无间，亦必刻期加重；或七
疟疾的病因与证候，在《素问·疟论》及《刺疟》篇中记载得最为详尽完备。后世医家拘泥于片面的传承，导致经典原义被蒙蔽，讹误谬误很多。
探究病因的人往往忽略证候，局限于证候的人则不明病因；懂得常规却不知变通，遵循变化反而舍弃常规。殊不知只有具备某种病因，才会出现相应的证候；病因和证候既然已经显现，常规的治法也就具备了，然后才可以谈论通达变通之法。如果有人连常规治法都迷惑了，病因和证候也无法辨别，把寒当作热，把热当作寒；把虚当作实，把实当作虚；致使轻微的病情加重，严重的病情转危，辗转演变承接，长年累月不停止，人的生死存亡，没有人能预测。偶然方孺先先生问及此事，姑且记录几句话以请指正。
疟疾总名为“痎”（jiē）。“痎”指秋季寒热同时发作，即“痎”发作时金气潜伏的现象。分名有“痎”和“疟”。所谓“疟”，即仅表现为火克金的酷虐症状，每日发作又每日停止的情况。所谓“痎”，即隔日发作，或间隔数日发作，病邪深入阴分的情况。这些情况都是因为夏季感受暑气，热气旺盛，潜伏在皮肤之内、肠胃之外、募原及六腑之间。如果邪气客留于头项，或肩背手足，则藏在皮肤之内；如果客留于胸胁，或腹部，也藏在皮肤之内，或肠胃之外，或募原，或六腑之间，这些都是营气所栖息的地方。因为夏气通于心，心主管营血之气。经文说：“奉养生身者，没有比经隧更宝贵的。”所以邪气不注入经隧，而是流注于舍。舍就是经隧所经过的区域界限，每有界限，必有其舍。就像行人有驿站一样。
这种暑气使人汗孔开疏，腠理开放，是因为暑性温热发散，导致腠理只开不能随即闭合。当时没有立即发病的人，正值夏季阳气从内向外运行，卫气凭借此势，还可以抵御外邪。等到遇到秋气，气机枢纽已经转向从外向内。此时留在体内的暑气，使汗孔开疏，腠理开放，风邪便趁机侵入，或者因沐浴，水气停留在皮肤之内，与卫气共同居住。卫气白天行于阳分，夜晚行于阴分，风邪和水气，也随着卫气外出而达于阳，随着卫气内入而迫于阴。内外相互搏结，所以每日发作。因此卫气到达时，必然腠理开放；腠理开放则风邪与水气之邪进入，进入则疾病发作。当卫气与三阳之气也都并入阴分时，此时阳气虚弱而阴气盛，体表无阳气护卫，所以先出现寒战。卫气虚弱，则引起毫毛竖起、伸欠；阳明经气虚弱，则寒战鼓颔（下巴颤抖）；太阳经气虚弱，则腰背头项疼痛；三阳经气都虚弱，则阴气胜，阴气胜则骨节寒冷疼痛，寒气生于体内，所以内外皆寒。严重时汤火也不能温暖，脉象体静而至来迟缓。
不列举少阳形证的原因，是因为太阳为开，阳明为阖，少阳为枢，开的功能能开，阖的功能能阖，是靠枢机转动来实现的。如果舍弃枢机，就没有开阖了。离开开阖，也就无从寻找枢机了。所以开阖既已陷落，枢机怎能单独留存？倘若中间见到枢机的现象，就是开阖两者相持不下，所以相持则俱持，陷落则俱陷。三阳经气全部陷落，则阴气逆乱；阴气逆乱到极点，则重新出于阳分，阳与阴也都并聚于外，此时阴虚而阳实，阳实则外部发热，阴虚则内部发热；内外皆热，则气喘口渴，严重时冷水也不能降温，脉象体动而至来急促。这是阴阳上下交争，虚实交替发生，阴阳相互移易的结果。极则阴阳俱衰，卫气分离，所以病得以休止。卫气重新聚集，则病复发。
发作时间有早晚不同的，是因为邪气客留于风府穴。卫气一日一夜，大会于风府，沿脊柱向下，每日一节，二十一天至骶骨。所以发作时间日益推迟。二十二日进入脊内，注入伏膂穴，气向上行，九日后出于缺盆，气位日益升高，发作时间又日益提前。有不发生在风府的，称为邪中异所，就不一定在风府。如中于头项的，气至头项而发作；中于肩背的，气至肩背而发作；中于腰脊的，气至腰脊而发作；中于手足的，气至手足而发作；中于胸腹的，气至胸腹而发作。所以卫气所在之处，与邪气相合则病发作。因此风无常府，邪气所合之处，即是其府。
至于痎的隔日或数日发作，是因为气舍深。内迫于阴，阳气独发，阴气内着，阴与阳争不得出，所以隔日及隔数日发作。隔日发作的，是邪气内迫于五脏，横连募原。隔数日发作的，是邪气与卫气客留于六腑，有时失散，不能相得，所以休息数日才发作。但所中的腑，就是各经募穴的舍，应当兼见各经募穴的证候。如舍属足太阳经的，更使人头重，腰痛，寒从背起，先寒后热，翕翕发热，热止后汗难止。舍属足阳明经的，更使人洒淅恶寒，寒甚，久后才热，热退汗出时，喜欢见日月光，得到火气才舒服。舍属足少阳经的，更使人身体懈惰，寒不甚，热不甚，怕见人，心中惕惕不安，热久，汗出多。舍属足太阴经的，更使人不快乐，喜欢叹气，不想吃东西，多寒热，汗出多，病发则喜呕吐，吐完才衰退。舍属足少阴经的，更使人呕吐严重，多寒热，热多寒少，想关上门独自待着，病难愈。舍属足厥阴经的，更使人面色苍苍，叹气，状若死尸。舍属肺募的，更使人心里寒冷，寒甚则热，热间歇时容易惊恐，如有所见。舍属心募的，更使人烦心严重，想喝冷水，反寒多，热不甚。舍属脾募的，更使人寒冷，腹痛，热时肠鸣，鸣罢出汗。舍属肝募的，更使人面色青苍，叹气，状若死尸。舍属肾募的，更使人洒洒然畏寒，腰脊痛，辗转反侧，大便难，眼睛昏花，手足冷。舍属胃募的，更使人善饥，不能食，食则腹胀满。这里只详细说明了足经，而没有手经，经文说：“风寒暑火，是天之阴阳；三阴三阳上奉之。”又说邪不侵犯脏，列出脏证者，并非真脏之藏，而是藏募的气化证候。
另有叫温疟、寒疟、瘅疟、牝疟的。温疟，即先热后寒的温疟。内分二种：其一，夏季也伤暑，秋季也中风，后来又伤寒，则暑热在内，风气在中，寒独在外，所以唯寒风互为上下。不涉及营舍之暑，因为形势只有两歧，难于三向。其先热的，风乃阳邪，所以先外出而上从乎寒，则外胜，外胜故先热。逆则复内入而下从乎风，下从乎风，则外负；外负，故后寒。其二，证兼脑髓消烁，肌肉消瘦，也是先热后寒，同名温疟的。这是冬季中寒风，藏于骨髓，因为冬气通于肾，肾藏骨髓之气。到了春季阳气大发，邪气不能自出，因遇大暑，腠理发泄，或者用力过度，邪气与汗皆出，先从内出之外。像这样阴虚而阳盛，阳盛故先热，气衰则复入，入则阳虚，阳虚故后寒。
寒疟，即先寒后热的寒疟。也是夏季伤大暑，汗大出，腠理开发，因遇到夏季凄沧的水寒，藏于腠理皮肤之中，秋季再伤风，则病成。这是先伤水寒，后伤风气，所以先寒而后热。暑也在内，形势也是两歧，只有这一种，没有第二种。
瘅疟，即但热不寒的瘅疟，也分二种，都属于内因。其一，阴气先绝，阳气独发，则少气烦冤，手足热而欲呕，因为阳即热，不假外邪，一唯似暑，所以无寒。其二，肺素有热，气盛于身，厥逆上冲，中气实而不外泄，因有所用力，腠理开，风寒舍于皮肤之内，分肉之间而发，发则阳气盛，阳气盛而不衰则病矣。不及于阴，故但热而不寒。其气内藏于心，而外舍于分肉，所以使人消烁肌肉。这是以似暑之肺热为内因，更受寒风为外因。
牝疟，即但寒不热的牝疟。夏季也伤暑，秋季也中风。但阳气独沉，不能挈引阴气自下而上，为阳实虚，阴仍实。这是张仲景先生补充疟论的遗阙，因为有瘅必有牝的缘故。
至于有随四时而发作的，则证形稍异于常法。如秋季病的寒甚；冬季病的寒不甚；春季病的恶风；夏季病的多汗。如果是冬季得病而夏季发作，藏于心而显于肺的，虽然也像因时异形，这就是温疟与瘅疟因分内外，更超于常法。以上约略论述了两论的常规，稍微放置先后次序罢了。
《本经》只列出了刺法，先在疟疾未发时，阳未并阴，阴未并阳，因而调治。真气乃恢复，邪气乃消除，所以在发作前坚固束扎患处，令邪气不得入，阴气不得出。审察候见，在孙络盛坚而有血的都要取刺。如舍属足太阳经的，刺金门穴。金门穴，在足外踝，刺入同身寸三分，这是阳维脉别属处。舍属足阳明经的，刺冲阳穴，在跗骨动脉上，去陷谷三寸，刺入三分，留针十呼，这是足阳明原穴。舍属足少阳经的，刺侠溪穴，在足小趾次趾岐骨间，本节前之中，刺入三分，留针三呼，这是足少阳荣穴。舍属足太阴经的，刺公孙穴，在足大趾本节后一寸，刺入四分，留针七呼，这是足太阴络穴。舍属足少阴经的，刺太钟穴，或太溪穴。太钟穴在足内踝后街中，刺入二分，留针七呼，这是足少阴络穴；太溪穴在足内踝后跟骨上、动脉陷者中，刺入三分，留针七呼，这是足少阴俞穴。舍属足厥阴经的，刺太冲穴，在足大趾本节后二寸陷者中，刺入三分，留针一呼，这是足厥阴俞穴。舍属肺募的，刺列缺、合谷。列缺在手腕后寸半，刺入三分，留针三呼，这是手太阴络穴；合谷在手大指、次指岐骨间，刺入三分，留针六呼，这是手阳明所过穴。舍属心募的，刺神门穴，在掌后锐骨端陷者中，刺入三分，留针七呼，这是手少阴俞穴。舍属脾募的，刺商丘穴，在足内踝下微前三寸陷者中，刺入三分，留针七呼，这是足太阴经穴。舍属肝募的，刺中封穴见血，在内踝前一寸半陷者中，仰足取之，伸足得之，刺入四分，留针七呼，这是足厥阴经穴。舍属肾募的，刺太钟、太溪，取法如前足少阴例。舍属胃募的，刺足阳明、太阴横脉出血，厉兑、解溪、三里都主治；厉兑在足大趾、次指之端，去爪如韭叶，刺入一分，留针一呼，这是足阳明井穴；解溪在冲阳后三寸半，腕上陷者中，刺入五分，留针五呼，这是足阳明经穴；三里在膝下三寸，胻骨外廉，两筋分肉间，刺入一寸，留针七呼，这是足阳明合穴。这十二种疟疾，发作时间各不相同，应当先察看病形，知道它舍于何处，就知道卫气聚集的时间了。必须在未发时如吃一顿饭的功夫去刺，一刺则衰减，二刺则知效，三刺则已；不已，刺舌下两脉出血；又不已，刺金门穴盛经出血；再刺项以下挟脊者必已。舌下两脉，即廉泉穴。如没空暇审察其所舍，必须先问病最先发作的地方先刺。如先头痛且重的，先刺头上上星、百会，及两额悬颅，两眉攒竹间出血；如先项背痛者，先刺风池、风府、大杼、神道间出血；如先腰脊痛者，先刺金门出血；如先手臂痛者，先刺手少阴、阳明，十指间出血；如先汗出恶风者，是风疟，刺三阳经背俞之血者；如髓酸痛甚，按之不可得者，叫髓病，用镵针刺绝骨，出血立止。或者疟疾刚开始发作，身体想要寒冷时，先刺手阳明、太阴，足太阴、阳明的井穴、俞穴；身体正发热时，再刺跗上动脉，开其空窍，出其血，这就是阳明脉。如果疟脉满大急者，刺背俞，及伍俞，用中针各一针，根据肥瘦适当，出其血；背俞，谓大杼；伍俞，谓委中。如果脉小实急者，灸胫部的复溜穴，在内踝上二寸，陷者中，灸五壮，这是足少阴经穴；再刺足的至阴穴，在足小趾外侧，去爪甲如韭叶，刺入一分，留针五呼，这是足太阳井穴；如果脉缓大虚者，便宜用药，不宜刺了。如果刺诸阴之井穴，不出血，隔日一刺。疟不渴，隔日发作的，刺足太阳。渴而隔日发作的，刺足少阳。温疟不汗出的，用五十九刺，这都是没有往而未得其并的。过了这个时机，就失去时机了。如疟疾将要发作，阴阳将要移易的时候，称为气逆，不可治疗。所以经文说不要刺熇熇之热，不要刺浑浑之脉，不要刺漉漉之汗，正当其盛时必毁，及其衰也，势必大昌，说的就是这个道理。
历来药物治疗，方剂固然很多，唯独缺乏全局观。只有金坛王肯堂先生，辑录《证治准绳》，内设二方。其一，用升麻、柴胡、葛根、羌活、防风、甘草；其二，用石膏、知母、粳米、桃仁、红花、猪苓、穿山甲。
因为常法通达变通，于是化裁运用，推而用之，神妙明达，在于其人。
盖痎与疟，乃是风与暑，合作为病，应从两治。但气病之所至，有远近上下，及新故轻重之别。则适其至所，而为方治，也有奇偶重复，及从逆反佐的不同。先解释主方大略，其次便于分析。先因于暑，暑即火热，必郁阻肺金之燥化；转夏成秋，溽暑自息，所以药皆从乙庚合化法。夏、秋之际，欲藉火土授受之际，方堪对待夏火上极之势，转为秋金下降之令，这就是点火成金，不烦另觅种子。虽然转成金，金不生水，宁成生化，纵使夏火顿除，不过暂时潜伏。又以知母阴润之水以复母仇，即淫胜郁复法。如果金郁则泄之，解表利小水者，风药猪苓是也。更因于风，风即风木，必动脾土之湿化，脾土营运，风斯息矣。所以药也从甲己合化法。即以五种风药为甲，甘草为己。又粳米、石膏为金，乃土转生金，复驱风木。如果土郁则夺之，行土用者，土以生木为用，风药属木，正所以行土用也。又风并卫气，亦须治风。五种风药，正是治风的剂。又卫气下陷营中，并致三阳亦陷，唯有挈引三阳，卫气自持。如羌活之挈太阳；葛根之挈阳明；柴胡、升麻、防风之挈少阳是也。但偏重少阳者，因为枢机维持开阖的缘故。又暑藏营舍，亦须治暑，白虎全方，正是治暑的剂。藏之营舍，亦须治营，桃仁、红花之类是也。如果穿山甲穴山而居，遇水而入，则是出阴入阳，穿其经络于营舍。舍且倾倒，暑更何从栖息耶。又有兼沐浴之水气，舍于皮肤者，即以猪苓彻之。更有兼凄沧之水寒，侵着肌腠者，猪苓固能利彻，更须佐以辛温，乃可对待水寒之寒，羌活、柴胡之类是矣。所以风暑合作，其始也，形证必稍偏于风。这是因为未易酿热，先须重于从风，轻于从暑，不必尽用全方，解表利小水足矣。久则暑热炽盛，风亦酿热，方称二气平均，现证始无偏胜，乃从全方合治法。这仅指风暑国中时，一气无偏负者言。
设有暑胜于风，现证必稍偏于暑者，治宜从暑而带风；亦有风胜于暑，现证稍偏于风者，治宜从风而带暑；甚至有暑热独炽，惟现暑象，绝无风证者，治惟从暑，不必兼风，此种世人目为中暑者是错误的。盖暑则常显而不休，疟则时间而时甚；纵或无间，亦必刻期加重；或七...
The etiology and syndromes of malaria (Nüe, 疟) are recorded most comprehensively in the *Suwen: Malaria Chapter* (*Suwen Nuelun*) and the *Acupuncture for Malaria Chapter* (*Cimaelun*). Later generations, adhering to partial inheritances, caused the original meaning of the classics to be obscured, resulting in numerous errors and fallacies.
Those who investigate etiology often neglect syndromes, while those confined to syndromes fail to understand etiology; those who know the constant but do not reach the variable, and those who follow the variable but abandon the constant. Little do they know that only with a specific etiology does a corresponding syndrome arise. Once the etiology and syndrome are manifest, the constant methods are already established, and only then can one discuss adapting to changes. If someone is confused by constant methods and cannot distinguish etiology and syndrome, mistaking cold for heat, heat for cold; deficiency for excess, excess for deficiency; this causes mild conditions to become severe, and severe conditions to become critical. The transformation continues endlessly year after year, making it impossible to predict life and death. Mr. Fang Ruxian happened to ask about this matter, so I briefly record a few words for correction.
Malaria is generally called "Jie" (Jie, 痎). "Jie" refers to the simultaneous occurrence of cold and heat in autumn, which is when the "Jie" occurs and Metal Qi is latent. Sub-names include "Jie" and "Nüe". "Nüe" refers specifically to the cruel tyranny of Fire overcoming Metal, occurring daily and resting daily. "Jie" refers to发作 every other day or every few days, where the pathogen has deeply entered the Yin aspect. These all result from summer injury by summerheat (Shu, 暑), where hot Qi is abundant and hides within the skin, outside the stomach and intestines, between the Mu Yuan (Gates of the Original Qi) and the Six Fu organs. If the pathogen lodges in the head and neck, or shoulders, back, hands, and feet, it hides within the skin; if it lodges in the chest and hypochondrium, or abdomen, it also hides within the skin, or outside the stomach and intestines, or at the Mu Yuan, or between the Six Fu organs. These are all places where Ying Qi (Nutritive Qi) resides. This is because Summer Qi connects with the Heart, and the Heart governs the Qi of Ying and Blood. The Classic states: "Among those that nourish the body, none is more precious than the Jing Sui (Meridian Channels)." Therefore, the pathogen does not pour into the Jing Sui but flows into the She (Lodging Places). The She refers to the boundaries passed by the Jing Sui; wherever there is a boundary, there must be a She. It is like travelers having relay stations.
This summerheat causes sweat pores to be open and疏 (sparse), and Cou Li (interstices) to be open, because summerheat nature is warm and dispersing, causing the Cou Li to open but not close immediately. Those who do not get sick immediately are in the season when Summer Yang moves from inside to outside. Wei Qi (Defensive Qi) relies on this to defend against pathogens. When encountering Autumn Qi, the mechanism of balance has turned from outside to inside. The remaining summerheat keeps the sweat pores open and Cou Li open. Wind then follows and enters, or due to bathing, Water Qi lodges inside the skin, dwelling together with Wei Qi. Wei Qi travels through Yang during the day and Yin at night. Wind and Water Qi, following Wei Qi, go out with Yang and enter with Yin. Internal and external conflict results in daily attacks. Thus, when Wei Qi arrives, the Cou Li must open; when open, Wind and Water Qi pathogens enter, and upon entry, the disease manifests. When Wei Qi and the Qi of the Three Yang merge into Yin, at this time Yang is deficient and Yin is excessive, with no Qi on the exterior, hence chills occur first. When Wei Qi is deficient, hair stands erect and yawning occurs; when Yangming is deficient, chills cause jaw trembling; when Taiyang is deficient, pain occurs in the lower back, back, head, and neck; when the Three Yang are all deficient, Yin Qi prevails. When Yin Qi prevails, bones feel cold and painful, cold originates internally, so both interior and exterior are cold. In severe cases, boiling water or fire cannot warm, and the pulse is quiet and slow.
The reason Shaoyang syndromes are not listed is that Taiyang is the Opening, Yangming is the Closing, and Shaoyang is the Pivot. The ability of the Opening to open and the Closing to close depends on the Pivot turning. If the Pivot is abandoned, there is no Opening or Closing. Without Opening and Closing, the Pivot cannot be found. Therefore, if Opening and Closing collapse, how can the Pivot remain alone? If the image of the Pivot appears, it means Opening and Closing are holding each other; thus, holding implies both hold, collapsing implies both collapse. When the Three Yang all collapse, Yin Qi rebels. When Yin Qi rebels to the extreme, it re-emerges into Yang. Yang and Yin both gather externally, leading to Yin deficiency and Yang excess. Yang excess causes external heat, Yin deficiency causes internal heat; both interior and exterior are hot, causing panting and thirst. In severe cases, cold water cannot cool, and the pulse is active and rapid. This is the mutual struggle of Yin and Yang above and below, alternating deficiency and excess, and the shifting of Yin and Yang. At the extreme, both Yin and Yang decline, and Wei Qi separates, so the disease rests. When Wei Qi gathers again, the disease recurs.
Variations in the timing of attacks (early or late) occur because the pathogen lodges in Fengfu (GV16). Wei Qi meets at Fengfu once a day and night, descending along the spine, moving down one segment daily, reaching the sacrum in twenty-one days. Thus, attacks occur progressively later. On the twenty-second day, it enters the spine, pours into Fulu, ascends, and emerges from Quepen (CV15) after nine days, rising higher, so attacks occur progressively earlier. Attacks not occurring at Fengfu are called "pathogen striking different locations," so they are not necessarily at Fengfu. For example, if struck in the head and neck, the attack occurs when Qi reaches the head and neck; if struck in the shoulders and back, when Qi reaches there; if in the waist and spine, when Qi reaches there; if in the hands and feet, when Qi reaches there; if in the chest and abdomen, when Qi reaches there. Thus, where Wei Qi is located and combines with the pathogen, the disease manifests. Therefore, Wind has no fixed Fengfu; the place where the pathogen combines is its Fengfu.
As for Jie occurring every other day or several days, the Qi lodging is deep. It presses inwardly on Yin, Yang Qi alone erupts, Yin Qi attaches internally. Yin and Yang struggle and cannot exit, hence occurring every other day or several days. Occurring every other day means the pathogen presses inwardly on the Five Zang organs and horizontally connects to the Mu Yuan. Occurring every several days means the pathogen and Wei Qi lodge in the Six Fu organs, sometimes losing contact and failing to interact, hence resting for several days before attacking. However, the Fu organ struck is the She of the Mu points of various meridians, and one should observe the syndromes of these Mu points. For example, if lodged in Foot Taiyang, it additionally causes heavy head, low back pain, cold starting from the back, chills followed by fever,翕翕 (warmth), and difficult-to-stop sweating after fever subsides. If lodged in Foot Yangming, it additionally causes shivering chills, severe cold, followed by heat after a long time, and comfort upon exposure to sunlight or fire when sweating. If lodged in Foot Shaoyang, it additionally causes flaccid body, mild chills and heat, aversion to people, palpitations, prolonged heat, and profuse sweating. If lodged in Foot Taiyin, it additionally causes unhappiness, frequent sighing, anorexia, alternating chills and heat, profuse sweating, nausea upon onset, and relief after vomiting. If lodged in Foot Shaoyin, it additionally causes severe vomiting, alternating chills and heat (more heat than chills), desire to stay behind closed doors, and difficulty in recovery. If lodged in Foot Jueyin, it additionally causes lumbar pain, fullness in the lower abdomen, frequent urination resembling strangury but not strangury, fear, Qi insufficiency, and oppression in the abdomen. If lodged in Lung Mu, it additionally causes cold heart, severe cold then heat, palpitations during heat intervals, and hallucinations. If lodged in Heart Mu, it additionally causes severe mental restlessness, desire for cold water, more chills, and mild heat. If lodged in Spleen Mu, it additionally causes cold, abdominal pain, bowel sounds during heat, and sweating after sounds cease. If lodged in Liver Mu, it additionally causes pale/greenish complexion, sighing, and a state resembling death. If lodged in Kidney Mu, it additionally causes shivering chills, lumbar and spinal pain, rolling over, difficult defecation, blurry vision, and cold hands and feet. If lodged in Stomach Mu, it additionally causes hunger but inability to eat, and abdominal distension after eating. This details only the Foot meridians, not the Hand meridians, because the Classic states: "Wind, cold, summerheat, and fire are the Yin and Yang of Heaven; the Three Yin and Three Yang receive them from above." Also, pathogens do not invade the Zang; listing Zang syndromes refers not to the true Zang storage but to the Qi transformation syndromes of the Zang Mu.
There are also Wen Nüe (Warm Malaria), Han Nüe (Cold Malaria), Dan Nüe (Fever Malaria), and Pin Nüe (Yin Malaria). Wen Nüe is the type with heat preceding chills. It divides into two types. First, summer injury by summerheat, autumn injury by wind, followed by winter injury by cold. Summerheat is internal, wind is middle, cold is external. Thus, wind and cold alternate up and down. It does not involve the summerheat in the Ying She because the situation is bifurcated, making tri-directional movement difficult. The initial heat is because wind is a Yang pathogen, so it exits outward and follows cold upward, winning externally, hence heat first. Reversing, it re-enters inward and follows wind downward, losing externally, hence cold later. Second, syndromes involving brain marrow consumption and muscle wasting, also heat preceding chills, named Wen Nüe. This is winter injury by cold wind, hiding in bone marrow. Winter Qi connects with Kidney, and Kidney stores bone marrow Qi. In spring, Yang Qi erupts greatly, but the pathogen cannot exit itself. Encountering great summerheat, Cou Li opens, or due to exertion, pathogen and sweat exit together, moving from inside to outside. This leads to Yin deficiency and Yang excess, hence heat first. As Qi declines, it re-enters, leading to Yang deficiency, hence cold later.
Han Nüe is the type with chills preceding heat. It is also summer injury by great summerheat, profuse sweating, open Cou Li. Encountering cold water of autumn chill, it hides in Cou Li and skin. Autumn injury by wind completes the disease. Injury by cold water first, then wind, hence chills first, then heat. Summerheat is internal, situation is bifurcated, only this one type exists.
Dan Nüe is the type with heat only, no chills. It also divides into two types, both internal causes. First, Yin Qi is exhausted first, Yang Qi erupts alone, causing shortness of breath, vexation, hot hands and feet, and nausea. Because Yang is heat, requiring no external pathogen, resembling summerheat, hence no chills. Second, Lungs have inherent heat, Qi is abundant in the body, rebellious Qi rushes upward, Middle Qi is full but does not vent outward. Due to exertion, Cou Li opens, wind and cold lodge in skin and muscle layers. Upon eruption, Yang Qi becomes abundant. If Yang Qi remains abundant without declining, disease occurs. It does not reach Yin, hence heat only, no chills. Its Qi hides internally in the Heart and externally in muscle layers, causing muscle wasting. This uses lung heat resembling summerheat as internal cause, and wind/cold as external cause.
Pin Nüe is the type with cold only, no heat. Summer injury by summerheat, autumn injury by wind. But Yang Qi sinks alone, unable to lift Yin from below to above. Yang is effectively empty/deficient, Yin remains full. This supplements the omissions in Zhang Zhongjing's Malaria Treatise, based on the principle that where there is Dan, there must be Pin.
For those attacking according to the four seasons, syndromes differ slightly from constant methods. Autumn attacks have severe chills; winter attacks have mild chills; spring attacks have aversion to wind; summer attacks have profuse sweating. If contracted in winter but manifesting in summer, hidden in Heart but showing in Lungs, although similar to seasonal variation, this transcends constant methods regarding internal/external differentiation of Wen and Dan. Above roughly discusses the constants of the two treatises, arranged in order.
The Classic only lists acupuncture methods, treating before malaria onset, when Yang has not merged with Yin and Yin has not merged with Yang, thereby regulating. True Qi recovers, pathogen vanishes. Therefore, bind the area firmly before onset to prevent pathogen entry and Yin egress. Observe carefully; take all Sun Luo (Branch Collaterals) that are full, hard, and bloody. If lodged in Foot Taiyang, puncture Jinmen (BL64). Jinmen is in the lateral malleolus, insert 3 cun (same-body inch), this is the divergent branch of Yang Wei Mai. If lodged in Foot Yangming, puncture Chongyang (ST42), on the dorsal pedal artery, 3 cun from Xangu (ST43), insert 3 cun, retain 10 breaths, this is the Yuan Source point of Foot Yangming. If lodged in Foot Shaoyang, puncture Xiaxi (GB43), between the metatarsals of the second and third toes, midpoint of the proximal phalanx, insert 3 cun, retain 3 breaths, this is the Ying Spring point of Foot Shaoyang. If lodged in Foot Taiyin, puncture Gongsun (SP4), 1 cun posterior to the base of the big toe, insert 4 cun, retain 7 breaths, this is the Luo Connecting point of Foot Taiyin. If lodged in Foot Shaoyin, puncture Taizhong (KI4) or Taixi (KI3). Taizhong is posterior to the medial malleolus, insert 2 cun, retain 7 breaths, this is the Luo point of Foot Shaoyin; Taixi is posterior to the medial malleolus on the heel bone, in the depression of the artery, insert 3 cun, retain 7 breaths, this is the Shu Stream point of Foot Shaoyin. If lodged in Foot Jueyin, puncture Taichong (LR3), 2 cun posterior to the base of the big toe in the depression, insert 3 cun, retain 1 breath, this is the Shu Stream point of Foot Jueyin. If lodged in Lung Mu, puncture Lieque (LU7) and Hegu (LI4). Lieque is 1.5 cun posterior to the wrist crease, insert 3 cun, retain 3 breaths, this is the Luo point of Hand Taiyin; Hegu is between the metacarpals of the thumb and index finger, insert 3 cun, retain 6 breaths, this is the Jing-River point of Hand Yangming. If lodged in Heart Mu, puncture Shenmen (HT7), in the depression at the radial end of the pisiform, insert 3 cun, retain 7 breaths, this is the Shu Stream point of Hand Shaoyin. If lodged in Spleen Mu, puncture Shangqiu (SP5), in the depression anterior and inferior to the medial malleolus, insert 3 cun, retain 7 breaths, this is the Jing-River point of Foot Taiyin. If lodged in Liver Mu, puncture Zhongfeng (LR4) until bleeding, 1.5 cun anterior to the medial malleolus in the depression, take with foot dorsiflexed or plantarflexed, insert 4 cun, retain 7 breaths, this is the Jing-River point of Foot Jueyin. If lodged in Kidney Mu, puncture Taizhong and Taixi, method as Foot Shaoyin example. If lodged in Stomach Mu, bleed the transverse vessels of Foot Yangming and Taiyin; Lidui (ST45), Jiexi (ST41), and Zusanli (ST36) all govern. Lidui is at the tip of the second toe, remove nail like leek leaf, insert 1 cun, retain 1 breath, this is the Jing Well point of Foot Yangming; Jiexi is 3.5 cun posterior to Chongyang, in the depression of the ankle, insert 5 cun, retain 5 breaths, this is the Jing-River point of Foot Yangming; Zusanli is 3 cun below the knee, lateral to the tibia, between the tendons, insert 1 cun, retain 7 breaths, this is the He-Sea point of Foot Yangming. These twelve malarias attack at different times. Observe the syndrome form to know the lodging place, then know when Wei Qi gathers. Puncture as if a meal has passed before onset. One puncture reduces, two punctures show effect, three punctures cure. If not cured, bleed the two vessels under the tongue; if still not cured, bleed the full vessels at Jinmen; if still not cured, puncture the vessels below the neck flanking the spine, must cure. The two vessels under the tongue are Lianquan (CV23). If no time to examine lodging, first ask where the disease started and puncture there. If headache and heaviness start first, puncture Shangxing (GV23), Baihui (GV20), Xuanlu (GB5) at temples, and Cuanzhu (BL2) between eyebrows until bleeding. If neck/back pain starts first, puncture Fengchi (GB20), Fengfu (GV16), Dazhu (BL11), Shendao (GV11) until bleeding. If low back/spine pain starts first, puncture Jinmen until bleeding. If arm/hand pain starts first, puncture Hand Shaoyin and Yangming, bleed between ten fingers. If sweating and aversion to wind start first, it is Wind Malaria, bleed the Back-Shu points of the Three Yang meridians. If marrow soreness/pain is severe and unpressable, it is Marrow Disease, use a Jian needle (镵针) to puncture Jiegu (GB39), bleed to stop immediately. Or at the start of malaria, when body feels cold, first puncture Jing and Shu points of Hand Yangming/Taiyin and Foot Taiyin/Yangming. When body feels hot, puncture the dorsal pedal artery, open the aperture, bleed, this is the Yangming vessel. If malaria pulse is full, large, and urgent, puncture Back-Shu and Wu Shu (Wei Zhong BL40), use medium needle, one each, adjust for fat/thinness, bleed. Back-Shu refers to Dazhu; Wu Shu refers to Weizhong. If pulse is small, solid, and urgent, moxa Fuliu (KI7) on the leg, 2 cun above medial malleolus in depression, 5 moxa cones, this is Foot Shaoyin vessel; also puncture Zhiyin (BL67) on the little toe, lateral side, remove nail like leek leaf, insert 1 cun, retain 5 breaths, this is Foot Taiyang Jing Well. If pulse is slow, large, and deficient, medication is suitable, acupuncture is not. If puncturing Jing Wells of all Yin vessels, do not bleed, puncture every other day. Malaria without thirst, every other day attack, puncture Foot Taiyang. Thirsty and every other day attack, puncture Foot Shaoyang. Warm Malaria without sweating, use Fifty-Nine Acupoints (Wujiusi), all achieving their combination. Passing this time loses the opportunity. When malaria is about to attack, Yin and Yang are about to shift, called Qi rebellion, do not treat. Hence Classic says: Do not puncture when heat is blazing (Hehe), do not puncture when pulse is chaotic (Hunhun), do not puncture when sweat is dripping (Lulu). Treating at peak strength destroys, treating at decline promotes prosperity. This is what is meant.
Historically, herbal treatments have many formulas, lacking a global view. Only Mr. Wang Kentang from Jintan, in *Zhengzhi Zhunsheng*, established two formulas. One: Shengma, Chaihu, Gegen, Qianghuo, Fangfeng, Gancao. Two: Shigao, Zhimu, Jingmi, Taoren, Honghua, Zhuling, Lingli (Pangolin scales).
Adapting constants to variables, transform and apply, divinely understood, depending on the person.
Jie and Nüe are Wind and Summerheat combining to cause disease, should be treated doubly. But Qi pathology has distances, directions, and new/old/severity differences. Adapt to the location, and formulas vary in odd/even repetition and assisting/reversing counter-agents. First explain main formula basics for analysis. Initially injured by summerheat, summerheat is fire/heat, must obstruct Lung Metal dryness transformation. Transitioning from Summer to Autumn, humid summerheat ceases, so drugs follow Yi-Geng (Wood-Metal) combined transformation method. In the transition of Fire/Earth transmission, facing the extreme Summer Fire trend, transforming into Autumn Metal descending command, this is igniting fire to create metal, without needing another seed. Although creating Metal, Metal does not generate Water, allowing biological transformation. Even if Summer Fire is removed, it merely lies dormant temporarily. Use Zhimu's yin-moistening water to restore the mother's revenge, i.e., Yin excess suppressing Yu Fu method. If Metal is obstructed, vent it; releasing exterior and promoting urination, wind herbs like Zhuling are used. Further injured by wind, wind is Wood, must move Spleen Earth dampness transformation. Spleen Earth transport, wind ceases. So drugs follow Jia-Ji (Wood-Earth) combined transformation method. Using five wind herbs as Jia (Wood), Gancao as Ji (Earth). Jingmi and Shigao as Metal, Earth generates Metal, driving away Wind Wood. If Earth is obstructed, purge it; using Earth, Earth generates Wood for function, wind herbs belong to Wood, exactly functioning Earth. Wind merges with Wei Qi, must treat wind. Five wind herbs are wind-treating agents. Wei Qi sinks into Ying, causing Three Yang to sink, only by lifting Three Yang can Wei Qi hold. Qianghuo lifts Taiyang; Gegen lifts Yangming; Chaihu, Shengma, Fangfeng lift Shaoyang. Focusing on Shaoyang is because the Pivot maintains Opening/Closing. Summerheat hides in Ying She, must treat summerheat; Baihu Quanfang is the summerheat-treating agent. Hiding in Ying She, must treat Ying, Taoren, Honghua etc. Pangolin lives in mountains, enters water, exiting Yin entering Yang, piercing meridians in Ying She. If She collapses, where can summerheat reside? Bathing water qi lodging in skin, Zhuling clears it. Cold water invading muscle layers, Zhuling drains, assisted by acrid-warm to face cold, Qianghuo, Chaihu etc. Thus Wind/Summerheat combine, initially syndromes bias toward wind. Because heat is not yet brewed, prioritize wind over summerheat, do not use full formula, releasing exterior and promoting urination suffices. Later summerheat burns fiercely, wind brews heat, two Qi average, syndromes balanced, then use full formula combined treatment. This refers to Wind/Summerheat in balance, neither biased.
If Summerheat exceeds Wind, syndromes bias toward summerheat, treat summerheat carrying wind. If Wind exceeds Summerheat, syndromes bias toward wind, treat wind carrying summerheat. Even if Summerheat burns alone, showing only summerheat signs, no wind signs, treat only summerheat, no need for wind. People calling this "Zhongshu" (Heat Stroke) is wrong. Summerheat shows constantly without rest; Malaria comes and goes, intensifying periodically. Even without interval, it must worsen at specific times; or seven...