看（唐本无此字）此方大有巧手（唐本作“妙”焉），故录出以备学人之用（唐本无此句）。
“数动”未详，或数字是“变”字之误，更俟明者正之。冲脉为血室，肝所主，其脉起于气街。气街，阳明胃经之
穴，故又隶属阳明也。邪入血室，仲景分浅深而立两法∶其邪深者，云如结胸状，谵语者，刺期门，随其实而泻之，是
从肝而泄其邪，亦即陶氏之所谓血结胸也；其邪浅者，云往来寒热如疟状，而无谵语，用小柴胡汤，是从胆治也。盖往
来寒热，是少阳之证，故以小柴胡汤提少阳之邪，则血室之热，亦可随之而外出，以肝胆为表里。故深则从肝，浅则从
胆，以导泄血室之邪也。今先生更详证状，并采陶氏、王氏之方法，与仲景各条合观，诚为精细周至矣。其言小柴胡汤，
惟虚者为合法，何也？盖伤寒之邪，由经而入血室，其胃无邪，故可用参、枣；若温热之邪，先已犯胃，后入血室，故
当去参、枣，惟胃无邪及中虚之人，方可用之耳！
雄按∶世人治疟，不论其是否为温热所化，而一概执用小柴胡汤以实
其胃，遂致危殆者最多！须知伤寒之用小柴胡汤者，止防少阳经邪乘虚入胃，故用参、枣先助胃之御之，其与温热之邪
来路不同，故治法有异也。汪按∶此谓温热之邪与伤寒来路不同，故治法有异是也。至云伤寒胃中无邪，又云，防少阳
之邪乘虚入胃，则似未安，夫伤寒传经，由太阳而阳明而少阳，故有太阳阳明，有正阳阳明，有少阳阳明。岂有少阳受
邪而阳明不受邪者。亦岂有防少阳之邪，倒传阳明之理乎。
雄按∶温邪热入血室有三证∶如经水适来，因热邪陷入而搏结不行者，此宜破其血结。若经水适断，而邪乃乘血舍
之空虚以袭之者，宜养营以清热。其邪热传营，逼血妄行，致经未当期而至者，宜清热以安营。上第二十章，唐氏作第
二十一章。其小引云∶温证论治二十则，乃先生游于洞庭山。门人顾景文随之舟中，以当时所语，信笔录记。一时未加
修饰，是以词多诘屈，语亦稍乱，读者不免晦口。大烈不揣冒昧，窃以语句少为条达，前后少为移掇，惟使晦者明之。
至先生立论之要旨，未敢稍更一字也。章氏诠释，亦从唐本。雄谓原论次序，亦既井井有条，而语句之间，并不难读，
何必移前掇后，紊其章法，而第三章如玉女煎去其“如”字之类，殊失庐山真面目矣，兹悉根据华本订正之。
观察这个方子，确实手法巧妙（唐本没有“看”字，将“巧手”作“妙”），所以记录下来以备学者使用（唐本没有这句话）。
“数动”具体含义不详，或许“数”字是“变”字的误写，等待高明之人校正。冲脉被称为血室，由肝所主司，其经脉起始于气街穴。气街穴属于足阳明胃经的穴位，因此冲脉又隶属于阳明经。邪气侵入血室，张仲景根据病邪深浅设立两种治法：如果病邪较深，症状像结胸证，出现谵语，则针刺期门穴，随其实证而泻之，这是从肝脏角度泄除邪气，也就是陶氏所说的“血结胸”；如果病邪较浅，症状表现为往来寒热像疟疾一样，但没有谵语，则使用小柴胡汤，这是从胆腑角度治疗。因为往来寒热是少阳病的证候，所以用小柴胡汤提举少阳之邪，那么血室的熱邪也可以随之向外排出，这是因为肝胆互为表里。所以病邪深则从肝论治，病邪浅则从胆论治，以引导排泄血室中的邪气。如今先生更详细地分析证状，并采纳陶氏、王氏的方法，与张仲景的各条论述合观，确实精细周全了。关于小柴胡汤的使用，只有体质虚弱者才符合用法，为什么呢？因为伤寒之邪，由经络传入血室，此时胃中没有邪气，所以可以使用人参、大枣；如果是温热之邪，先已侵犯胃腑，随后才进入血室，所以应当去掉人参、大枣，只有当胃中没有邪气以及中气虚弱的人，才可以服用！
王士雄按语：世人治疗疟疾，不论其是否由温热转化而来，一概固执地使用小柴胡汤来补益胃气，导致病情危重甚至死亡的情况最多！必须知道张仲景使用小柴胡汤，只是为了防止少阳经的邪气乘虚侵入胃腑，所以用人参、大枣预先帮助胃气以抵御邪气，这与温热之邪的来路不同，因此治法也有差异。
汪氏按语：这里说温热之邪与伤寒的来路不同，所以治法有差异，这是正确的。至于说伤寒胃中没有邪气，又说防止少阳之邪乘虚入胃，这似乎不太妥当。伤寒传经，是由太阳经传到阳明经再传到少阳经，所以有太阳阳明、正阳阳明、少阳阳明之分。难道有少阳经受邪而阳明经不受邪的吗？又哪里有防止少阳之邪倒传阳明经的道理呢？
王士雄按语：温邪热入血室有三种证候：一是月经适来，因热邪陷入而搏结不行者，此宜破其血结。二是月经适断，邪气乘血舍空虚而袭之者，宜养营以清热。三是邪热传营，逼血妄行，致月经未到期而至者，宜清热以安营。
以上为第二十章，唐本作第二十一章。其小引云：“温证论治二十则”，乃先生游于洞庭山时，门人顾景文随行舟中，记录当时所言，信笔录记。当时未加修饰，因此词句多有拗口，语言也稍显杂乱，读者不免觉得晦涩难懂。大烈不顾冒昧，私下对语句稍作条理通达的处理，前后稍作移掇调整，只为了使晦涩之处变得明白。至于先生的立论要旨，不敢更改一字。章氏的诠释，也依据唐本。我认为原论次序已经井井有条，语句之间并不难读，何必移动前后章节，扰乱其章法，而且像第三章中玉女煎去掉“如”字之类，尤其失去了庐山真面目，现在全部根据华本进行订正。
Observing this formula, the technique is indeed skillful (Tang's edition lacks the character "observe" and renders "skillful hand" as "wonderful"), so it is recorded for the use of scholars (this sentence is absent in Tang's edition).
The meaning of "rapid and moving pulse" is unclear; perhaps the character "rapid" is a typo for "changing," awaiting correction by experts. The Chong Mai (Penetrating Vessel) is referred to as the Blood Chamber, governed by the Liver, and its channel originates at the Qichuan acupoint. Qichuan is an acupoint of the Foot-Yangming Stomach Channel, thus the Chong Mai is also affiliated with the Yangming system. When pathogenic factors invade the Blood Chamber, Zhang Zhongjing established two treatment methods based on the depth of the pathogen: if the pathogen is deep, presenting symptoms similar to Jie Xiong (Chest Binding) syndrome with delirium, one should puncture Qimen (LR14) and drain according to excess, thereby expelling the pathogen via the Liver; this is what Tao refers to as "Blood Jie Xiong." If the pathogen is shallow, presenting alternating chills and fever resembling malaria but without delirium, Xiao Chai Hu Tang (Minor Bupleurum Decoction) should be used, treating from the Gallbladder perspective. Since alternating chills and fever are signs of Shaoyang disease, using Xiao Chai Hu Tang lifts the Shaoyang pathogen, allowing the heat in the Blood Chamber to exit outward, as the Liver and Gallbladder are interior-exteriorly related. Thus, deep pathogens are treated via the Liver, and shallow pathogens via the Gallbladder, to guide the expulsion of pathogens from the Blood Chamber. Now, Mr. Ye has detailed the symptoms further, incorporating methods from Tao and Wang, and viewing them alongside Zhang Zhongjing's clauses, which is indeed meticulous and comprehensive. Regarding the use of Xiao Chai Hu Tang, it is only appropriate for those with deficiency. Why? Because in Shanghan (Cold Damage), the pathogen enters the Blood Chamber via the channels, while the Stomach remains free of pathogen, allowing the use of Ginseng and Jujube. However, in Wenyue (Warm-Heat diseases), the pathogen first attacks the Stomach before entering the Blood Chamber; therefore, Ginseng and Jujube should be removed. They may only be used when there is no pathogen in the Stomach or in individuals with Middle Jiao deficiency!
Wang Shiyong's Note: In clinical practice, physicians often treat malaria indiscriminately, regardless of whether it is transformed from warm-heat, blindly using Xiao Chai Hu Tang to tonify the Stomach, leading to many critical situations! One must understand that Zhang Zhongjing's use of Xiao Chai Hu Tang aims to prevent Shaoyang channel pathogens from invading the deficient Stomach, hence using Ginseng and Jujube to assist Stomach Qi in resisting the pathogen. This differs from the origin of warm-heat pathogens, necessitating different treatments.
Wang's Note: It is correct that warm-heat pathogens and cold-damage pathogens have different origins, thus requiring different treatments. However, stating that the Stomach has no pathogen in cold damage, while simultaneously saying we prevent Shaoyang pathogens from invading the Stomach, seems inconsistent. Cold damage transmission proceeds from Taiyang to Yangming to Shaoyang, resulting in Taiyang-Yangming, Zheng Yang Yangming, and Shaoyang-Yangming patterns. How can Shaoyang be affected while Yangming remains unaffected? Nor is there logic in preventing Shaoyang pathogens from retrogressing into Yangming.
Wang Shiyong's Note: There are three presentations of warm-pathogen heat entering the Blood Chamber: 1. Menstruation begins, and heat pathogens sink in, causing blood stasis and obstruction; this requires breaking the blood stasis. 2. Menstruation has just ended, and pathogens attack the empty Blood Chamber; this requires nourishing Ying (Nutrient) Qi to clear heat. 3. Heat pathogens transmit to Ying Qi, forcing blood to bleed recklessly, causing menstruation to arrive prematurely; this requires clearing heat to calm Ying Qi.
This is Chapter 20; Tang's edition labels it Chapter 21. The preface states: "Twenty Treatments for Warm Disease Patterns," recorded by Mr. Ye's disciple Gu Jingwen during a boat trip on Dongting Mountain, noting down Mr. Ye's words spontaneously. Lacking refinement, the language is somewhat awkward and disordered, making it difficult for readers. Dalie presumes to slightly organize the sentences and rearrange sections for clarity, without altering Mr. Ye's core arguments. Zhang's commentary follows Tang's edition. I believe the original order is already logical, and the sentences are not hard to read. Why rearrange chapters and disrupt the structure? For instance, removing the character "Ru" (Like/As) from Yü Nü Jian (Jade Maiden Decoction) in Chapter 3 obscures its true nature. Here, corrections are made entirely based on Hua's edition.