论曰∶寒则伤形,热则伤气,何以言之?人与天地同一橐龠,夏月天之气浮于地表,则人之气浮于肌表,况被
盛暑所伤,肤腠疏豁,气液为汗发泄于外,是表里之气俱虚矣。不善摄生者,暑热伤于外,生冷戕于中,若之何而
能运化也?是以水谷停积而为湿热,发为呕吐,为泄泻,甚则吐泻俱作,而挥霍闷乱也。若不即病,湿热怫郁于内,
他日为疟为痢之所由矣。今大顺散,非治暑热之药,乃治暑月饮凉过多为病之剂也欤。
按∶此论精当,但大顺散不可轻用。
论曰∶夏至日后病热为暑,暑者相火行令也。夏月人感之,自口齿而入,伤心包络之经,其脉虚,或浮大而散,
或弦细芤迟,盖热伤气,则气消而脉虚弱,其为证汗烦则喘渴,静则多言,身热而烦,心痛大渴引饮,头疼自汗,
倦怠少气,或下血发黄生斑,甚者火热制金,不能平木,搐搦不省人事。治暑之法,清心利小便最好。暑伤气,宜补
真气为要。又有恶寒或四肢逆冷,甚者迷闷不省,而为霍乱,吐利痰滞,呕逆腹痛泻痢,此则非暑伤人,乃因暑而
自致之病也。以其因暑而得,故亦谓之暑病。然治法不同也。
按∶节斋此论,气脉证方俱备,种种精妙,暑月可录一通于座右,古庵、节斋,以世代不宜列此,因原系丹溪附
余,姑附之。
霖按∶节斋此论,似是而非。夫天之六气,风寒暑湿燥火,应地之五行,则木水火土金火,君火以明,相火以位,
暑为君火,在卦为离,离中虚,乃明两作之义,故曰暑中多挟湿也。暑先入心,应乎君火,包络主手厥阴相火,其气
与心相通,其脉与心相连。心病每治包络者,以心为君主之宫藏,义不受邪也,不得舍君火而言相火,是六气尚不能
明,岂可录之座右哉!
Commentary states: Cold damages the form, heat damages the Qi. Why is this so? Humans and Heaven-Earth are like a bellows (Tuoyue). In summer, the Qi of Heaven floats on the earth's surface, thus the Qi of humans floats on the muscle-surface. Moreover, when injured by intense summer heat, the skin pores become loose and open, and Qi and fluids are excreted as sweat to the exterior. Thus, both the exterior and interior Qi are deficient. Those who fail to preserve their health properly suffer external injury from summer heat and internal damage from raw and cold foods; how can the body transform and transport them effectively? Consequently, food and water stagnate and accumulate, transforming into damp-heat, leading to vomiting and diarrhea. In severe cases, both vomiting and diarrhea occur simultaneously, accompanied by sudden abdominal pain and mental confusion. If illness does not manifest immediately, damp-heat may remain constrained internally, potentially developing into malaria or dysentery later. The present Dashun San (Greatly Prosperous Powder) is not a medicine for treating summer-heat syndrome, but rather a formula for treating illnesses caused by excessive consumption of cold drinks during summer.
Note: This commentary is precise and appropriate, but Dashun San should not be used lightly.
Commentary states: Febrile diseases occurring after the Summer Solstice are termed summer-heat. Summer-heat belongs to the phase fire (Xiang Huo) in command. When humans contract it in summer, the pathogen enters through the mouth and teeth, affecting the Pericardium Meridian of Hand-Jueyin. The pulse may be deficient, or floating, large, and scattered, or wiry, thin, hollow, and slow. This is because heat damages Qi, causing Qi depletion and resulting in a weak pulse. Symptoms include sweating, irritability, panting, thirst; if quiet, there is excessive talking; body heat with irritability, heart pain, extreme thirst desiring drink, headache, spontaneous sweating, fatigue, shortness of breath, or lower bleeding, jaundice, and macules. In severe cases, fire-heat controls Metal (Lung), failing to subdue Wood (Liver), leading to spasms, convulsions, and loss of consciousness. The method for treating summer-heat is best to clear Heart fire and promote urination. Since summer-heat damages Qi, tonifying True Qi is essential. There are also cases of aversion to cold or cold limbs, severe coma and unconsciousness, Huoluan (cholera-like disorder), vomiting and diarrhea with phlegm-stasis, retching, abdominal pain, and dysentery. These are not injuries directly caused by summer-heat, but diseases self-induced due to summer conditions. Because they arise from summer conditions, they are also called summer-heat diseases. However, the treatment methods differ.
Note: Jiezhai’s commentary covers Qi, pulse, symptoms, and formulas comprehensively and exquisitely. It is worth copying and keeping by one’s side during summer. Guyan and Jiezhai are omitted here due to generational distance, but since they originally belong to Danxi’s supplementary remarks, they are attached tentatively.
Lin notes: Jiezhai’s commentary seems plausible but is actually incorrect. The Six Qi of Heaven (Wind, Cold, Summer-Heat, Dampness, Dryness, Fire) correspond to the Five Elements of Earth (Wood, Fire, Water, Earth, Metal, Fire). Jun Huo (Monarch Fire) illuminates, while Xiang Huo (Ministerial Fire) takes its place. Summer-heat corresponds to Jun Huo and the Li Trigram (Fire). Li is empty in the middle, symbolizing dual illumination. Therefore, it is said that summer-heat often carries dampness. Summer-heat enters the Heart first, corresponding to Jun Huo. The Pericardium governs the Hand-Jueyin Ministerial Fire. Its Qi connects with the Heart, and its pulse links to the Heart. Treating Heart diseases often involves treating the Pericardium because the Heart is the Palace of the Monarch and, by principle, does not accept pathogens directly. One cannot discard Jun Huo to speak only of Xiang Huo. If one cannot even clarify the Six Qi, how can such text be recommended for study?