周禹载曰∶温气发出,乃至三阳皆病,其邪热溷实,不言可知,故其脉浮大也。意邪伏少阴时,则尺脉亦已大矣。
今因由内发外,由下达上,而浮大见于关以上,故曰“上关上”也。邪虽上见阳位,少阴之源未靖则欲眠,尚显本证。
而目合则汗,即为盗汗,又显少阳本证。何以独见少阳?因母虚子亦虚,而少阴邪火与少阳相火同升燔灼也。所以稍异
热病者,但目合则汗,不似热病之大汗不止也。然何以不言太阳、阳明二经证?以浮为太阳经脉,大为阳明经脉也。
雄按∶御纂《医宗金鉴·正误篇》云∶浮大上之“上”字,当是“弦”字,始合三阳合病之脉。至治法,缪仲淳拟
用∶百合一两,麦冬五钱,知母、栝蒌根、白芍药各二钱,鳖甲三钱,炙甘草一钱,竹叶五十片。
杨云∶此条与发汗已,身灼热之风温,正是一串。初起为此病,汗后则为风温证。徐亚枝云∶杨侯尝语余曰∶《伤寒
论》当逐条分读,不必固求连缀次序,其意以洄溪《伤寒类方》,但当因证以论方,不必循经而论证,为直截了当。盖逐
条分读,则其间脉络贯通处自见,若泥次序求连缀,不免凿矣。及读此评,益服其读书另具只眼。
《金匮》曰∶温疟者,其脉如平,身无寒但热,骨节疼烦,时呕,白虎加桂枝汤主之。
尤拙吾曰∶此与《内经》论疟文不同,《内经》言其因,此详其脉与证也。瘅疟、温疟俱无寒,但热,俱呕,而其因
不同。瘅疟者,肺素有热,而加外感,为表寒里热之证,缘阴气内虚,不能与阳相争,故不作寒也;温疟者,邪气内藏
少阴,至春夏而始发,为伏气外出之证,寒蓄久而变热,故亦不作寒也。脉如平者,病非外感,故脉如其平时也。骨节
疼烦、时呕者,热从少阴出外,舍于肾之所合,而上并于阳明也。白虎甘寒除热,桂枝则因势而达之耳!
雄按∶喻氏谓仲景论疟,既云∶弦数者,多热矣。而复申一义曰∶弦数者风发。见多热不已,必至于极热,极热则
生风,风生则肝木侮土,而传其热于胃,坐耗津液,此非可徒求之药,须以饮食消息,止其炽热,即梨汁、蔗浆,生津
止渴之属,正《内经》“风淫于内,治以甘寒”之旨也。
周禹载说:温邪发出,导致三阳经都受病,其邪热壅盛充实,是不言自明的,所以脉象表现为浮大。我想,当邪气潜伏在少阴时,尺脉就已经大了。现在因为邪气由内发于外,由下传于上,所以浮大的脉象出现在关脉以上的部位,因此说“上关上”。邪气虽然上行显现于阳位,但少阴的根本未安定,所以患者想睡觉,这仍然显露出少阴的本证。而眼睛闭合时就出汗,这就是盗汗,又显露出少阳的本证。为什么唯独见到少阳的证候?这是因为母脏(肾/少阴)虚损,子脏(肝/胆/少阳)也随之虚损,且少阴的邪火与少阳的相火一同升腾灼烧。所以这与一般的温热病稍有不同,一般的温热病只是眼睛闭合时出汗,不像温热病那样大汗淋漓不止。然而为什么不提及太阳、阳明二经的证候呢?因为浮脉是太阳经的脉象,大脉是阳明经的脉象。
王士雄按语:御纂《医宗金鉴·正误篇》中说:浮大上之“上”字,应当是“弦”字,这才符合三阳合病的脉象。至于治疗方法,缪仲淳拟定使用:百合一两,麦冬五钱,知母、栝蒌根、白芍药各二钱,鳖甲三钱,炙甘草一钱,竹叶五十片。
杨云说:这一条与发汗后身体灼热之风温证,正是一脉相承的。初起患此病,发汗后则成为风温证。徐亚枝说:杨侯曾经告诉我,《伤寒论》应当逐条分开阅读,不必固执地寻求连贯的顺序,他的意思是像洄溪的《伤寒类方》那样,应当根据证候来论述方剂,不必遵循经络来论证,这样更直接了当。大概逐条分开阅读,其中脉络贯通的地方自然显现,如果拘泥于顺序去寻求连贯,不免显得牵强附会。读到这些评论,更加佩服他读书独具慧眼。
《金匮要略》说:温疟病患者,脉象如同常人,身体没有寒战只有发热,骨节疼痛烦扰,时常呕吐,用白虎加桂枝汤主治。
尤拙吾说:这与《内经》中讨论疟疾的文章不同,《内经》讲的是病因,这里详细讲述脉象与证候。瘅疟、温疟都没有寒战,只有发热,都会呕吐,但它们的病因不同。瘅疟患者,肺素来有热,再加上外感,属于表寒里热的证候,因为阴气内部虚弱,不能与阳气抗争,所以不产生寒战;温疟患者,邪气潜伏藏在少阴,到了春夏才发作,属于伏气温病外出的证候,寒气蓄积久了变成热,所以也不产生寒战。脉象如平人一样,是因为病非外感所致,所以脉象像平时一样。骨节疼痛烦扰、时常呕吐,是因为热从少阴外出,停留在肾所合的部位,并向上合并于阳明经。白虎汤甘寒以清除热邪,桂枝则是顺应病势而引导邪气外出罢了!
王士雄按语:喻氏认为张仲景论述疟疾,既然说了:脉弦数的,多属热证。又补充阐述了一层意思说:脉弦数者,是由于风邪引发。看到热势不止,必然发展到极热,极热则生风,风生则肝木克制脾土,并将热邪传给胃,坐视津液消耗,这不是单纯靠药物能解决的,必须通过饮食调养,遏制炽盛的热邪,比如梨汁、甘蔗浆,生津止渴之类,正是《内经》“风淫于内,治以甘寒”的宗旨。
Zhou Yuzai stated: When warm pathogenic factors emerge, they affect all three Yang meridians. The excess and fullness of their pathogenic heat is self-evident; hence, the pulse is floating and large. I surmise that when the pathogen was latent in Shaoyin (Lesser Yin), the chi (cun-kuan-chi) pulse at the wrist had already been large. Now, because the pathogen emerges from the interior to the exterior and ascends from below to above, the floating and large qualities manifest above the guan (middle) position; thus it is said "ascending past the guan." Although the pathogen manifests in the Yang positions, if the root in Shaoyin remains unsettled, the patient desires sleep, revealing the fundamental syndrome of Shaoyin. Furthermore, sweating upon closing the eyes constitutes night sweats (Dao Han), which reveals the fundamental syndrome of Shaoyang (Lesser Yang). Why is only Shaoyang observed? Because when the mother organ (Kidney/Shaoyin) is deficient, the child organ (Gallbladder/Liver/Shaoyang) is also deficient, and the pathogenic fire of Shaoyin rises together with the ministerial fire of Shaoyang, causing scorching. Therefore, this differs slightly from typical warm diseases; in typical warm diseases, there is merely sweating upon eye closure, unlike the profuse, unceasing sweating seen in severe heat conditions. However, why are the syndromes of the Taiyang (Greater Yang) and Yangming (Yang Brightness) meridians not mentioned? Because a floating pulse corresponds to the Taiyang meridian, and a large pulse corresponds to the Yangming meridian.
Wang Shihiong's note: The Imperially Commissioned *Yizong Jinjian* (Golden Mirror of Medicine), in its chapter on corrections, states that the character "shang" (up/above) in "floating, large, and shang" should be "xian" (wiry/taut); this would align with the pulse of combined disease of the three Yang meridians. Regarding treatment methods, Miu Zhongchun proposed using: Baihe (Lilii Bulbus) 1 liang, Maidong (Ophiopogonis Radix) 5 qian, Zhi Mu (Anemarrhenae Rhizoma), Gualougen (Trichosanthis Radix), and Baishao (Paeoniae Radix Alba) each 2 qian, Biejia (Testudinis Carapax et Plastrum) 3 qian, Zhigancao (Glycyrrhizae Radix et Rhizoma Praeparata cum Melle) 1 qian, and Zhuye (Bambusae Folium) 50 pieces.
Yang Yun stated: This passage follows the same sequence as wind-warmth (Feng Wen) characterized by burning heat after sweating. If one contracts this illness initially, it becomes wind-warmth after sweating. Xu Yazhi stated: Hou Yang once told me that the *Shanghan Lun* (Treatise on Cold Damage) should be read clause by clause, without rigidly seeking continuous logical connections. His point was that, similar to Huixi's *Shanghan Leifang* (Classified Formulas for Cold Damage), one should discuss formulas based on symptoms rather than deducing syndromes by following meridians, which is more direct. Generally, reading clause by clause allows one to naturally see the connecting threads; if one sticks to order seeking continuity, it inevitably becomes forced. Reading these comments further convinced me of his unique insight into reading texts.
The *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet) states: In warm malaria (Wen Nue), the pulse resembles that of a healthy person; the body has no chills but only fever, the joints are painful and vexed, and there is occasional vomiting. It is treated with Baihu Jia Guizhi Tang (White Tiger plus Cinnamon Twig Decoction).
You Zhuowu stated: This differs from the discussion on malaria in the *Neijing* (Inner Canon). The *Neijing* discusses the etiology, whereas here the pulse and syndromes are detailed. Both Dan Nue (Crimson Heat Malaria) and Wen Nue present without chills, with only fever and vomiting, but their etiologies differ. In Dan Nue, the lungs possess inherent heat compounded by external contraction, resulting in a syndrome of exterior cold and interior heat. Because the Yin qi is internally deficient and cannot contend with Yang qi, chills do not occur. In Wen Nue, the pathogen is stored internally within Shaoyin and does not emerge until spring or summer; it is a condition where latent pathogenic qi moves outward. Cold accumulates for a long time and transforms into heat, so chills also do not occur. The pulse resembling a normal state occurs because the disease is not caused by external contraction, so the pulse remains like usual. Joint pain and vexation, along with occasional vomiting, occur because heat exits from Shaoyin, resides in the area associated with the Kidney, and merges upward with the Yangming meridian. Baihu Tang (White Tiger Decoction) uses sweet-cold properties to eliminate heat, while Guizhi (Cinnamomi Ramulus) guides the pathogen out according to its trend.
Wang Shihiong's note: Yu Shi argued that Zhang Zhongjing, in discussing malaria, first stated that a wiry and rapid pulse indicates excessive heat. He then added another point: a wiry and rapid pulse indicates wind generation. Seeing that heat persists, it must reach extreme heat; extreme heat generates wind. Wind generation causes Liver Wood to overact upon Spleen Earth, transmitting heat to the Stomach, thereby consuming body fluids. This cannot be resolved solely by medicine; dietary management is required to curb the blazing heat. Substances such as Pear Juice and Sugarcane Juice, which generate fluids and quench thirst, embody the principle of the *Neijing*: "For wind invading internally, treat with sweet-cold substances."