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。
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."