肝肺气平。水散而津液得通。外作自汗出。内为小便利而解也。〔锡〕横。谓横肆妄行。无复忌惮也。〔鉴〕
伤寒发热。啬啬恶寒。无汗之表也。大渴欲饮水。其腹必满。停饮之满也。若自汗出。表可自解。小便利。满
可自除。故曰其病欲解也。若不汗出小便闭。以小青龙汤。先解其外。外解已其满不除。十枣汤下之。亦可愈
也。此肝乘肺。名曰横。刺期门。亦与上文义不属。似有遗误。
太阳病二日反躁。凡熨其背。而大汗出。大热入胃。（【原注】一作二日内烧瓦熨背。大汗出。火气入胃。）
胃中水竭。躁烦。必发谵语。十余日振栗。自下利者。此为欲解也。故其汗从腰以下不得汗。欲小便不得。反
呕欲失溲。足下恶风。大便硬。小盒饭数。而反不数。及不多。大便已头卓然而痛。其人足心必热。谷气下流
故也。（凡。全书。作反。反躁至大热入胃。玉函。作而反烧瓦熨其背。而大汗出。火热入胃。脉经同。作火
气入胃。躁烦。脉经。作燥。玉函。脉经。作十余日振而反汗出者。无故字。脉经。作其人欲小便反不得。呕。
及不多。成本。脉经。无不字。汪
氏云。凡。当作反。此为欲解也。也字。当在故字之下。案玉函无故字。似是。）
〔成〕太阳病二日。则邪在表。不当发躁而反躁者。热气行于里也。反熨其背。而发汗大汗出。则胃中干
燥。火热入胃。胃中燥热。躁烦而谵语。至十余日。振栗自下利者。火邪势微。阴气复生。津液得复也。故为
欲解。火邪去大汗出则愈。若从腰以下不得汗。则津液不得下通。故欲小便不得。热气上逆而反呕也。欲失溲
足下恶风者。气不得通于下而虚也。津液偏渗。令大便硬者。小盒饭数。经曰。小便数者。大便必硬也。此以
火热内燥。津液不得下通。故小便不数。及不多也。若火热消。津液和。则结硬之便得润。因自大便也。便已
头卓然而痛者。先大便硬。则阳气不得下通。既得大便。则阳气降下。头中阳虚。故卓然而痛。谷气者阳气也。
先阳气不通于下之时。足下恶风。今阳气得下。故足心热也。〔柯〕此指火逆之轻者言之。太阳病经二日。不汗
出而烦躁。此大青龙证也。〔方〕卓。特也。头特然而痛。阴气上达也。病虽不言解。而解之意。已隐然见于
不言之表矣。读者当自悟可也。〔汪〕欲失溲者。此是形容不得小便之状。案郭白云云。火气入胃。胃中枯燥。
用白虎加人参汤。小便不利者。当用五苓散。其大便硬者。用调胃承气汤。于诸证未生时。必须先去火邪。宜
救逆汤。愚以五苓散断不可用。此系胃中水竭。津液燥故也。其用调胃承气汤。不若麻仁丸代之。
案玉函脉经。无下利。与下文连接。似是。欲解也故之故。玉函无之。亦似是。成注云。大汗出则愈。
且注文代故以若字。皆与玉函符。极觉明畅。
太阳病中风。以火劫发汗。邪风被火热。血气流溢。失其常度。两阳相熏灼。其身发黄。阳盛则欲衄。
阴虚小便难。阴阳俱虚竭。身体则枯燥。但头汗出。剂颈而还。腹满微喘。
口干咽烂。或不大便。久则谵语。甚者至哕。手足躁扰。捻衣摸床。小便利者。其人可治。（玉函。无病字、
发下。有其字。脉经。溢。作 。剂。作齐。捻。玉函。作寻。脉经。作循。阴虚下。成本。有则字。柯本。
改作两阳相熏灼。身体则枯燥。但头汗出。剂颈而还。其身发黄。阳盛则云云。阴阳俱虚竭。腹满云云。剂。
程本。作跻。非。）
〔锡〕此火攻之危症也。夫风为阳邪。太阳病中风。复以火劫发汗。则邪风被火热之气。逼其血气。流溢
于外。而失其行阴行阳之常度矣。风火为两阳。风火炽盛。两相熏灼。故其身发黄。阳盛则迫血妄行于上。而
欲衄。阴虚则津液不足于下。而小便难。所谓阳盛者。乃风火之阳。非阳气之阳也。风火伤阴。亦能伤阳。故
阴阳俱虚竭也。虚则不能充肤泽毛。濡润经脉。故身体则枯燥。但头汗出。剂颈而还者。火热上攻。而津液不
能周遍也。夫身体既枯燥。安能有汗。所以剂颈而还。脾为津液之主。而肺为水之上源。火热竭其水津。脾肺
不能转输。故腹满微喘也。因于风者。上先受之。风火上攻。故口干咽烂。或不大便。久则谵语者。风火之阳
邪。合并于阳明也。甚者至哕。火热入胃。而胃气败逆也。四肢为诸阳之本。阳实于四肢。故不能自主。而手
足躁扰。捻衣摸床也。小便利者。阴液未尽消亡。而三焦决渎之官。尚不失职也。故其人可治。〔钱〕上文曰
阳盛。似不当言阴阳虚竭。然前所谓阳盛者。盖指阳邪而言。后所谓阳虚者。以正气言也。经所谓壮火食气。
以火邪过盛。阳亦为之销铄矣。
案剂颈而还。诸家无详释。特喻氏以为剂颈以下之义。盖剂。剂限之谓。而还。犹谓以还。言剂限颈以
还。而头汗出也。王氏脉经。有剂腰而还之文。方氏云。剂。齐分也。未允。
案此条证。程氏主以猪苓汤。汪氏亦同。结语云。小便
利者。其人可治者。盖以此验津液之虚竭与否也。非以利小便治之。二氏未深考耳。补亡论亦云。与五苓散。
发黄者。宜茵陈蒿汤。不大便。宜大承气汤。未知是非。案舒云。门人张盖仙曰。此证纯阳无阴。何得云阴阳
俱虚竭。是必后人有误。此说近是。
伤寒脉浮。医以火迫劫之。亡阳必惊狂。卧起不安者。桂枝去芍药加蜀漆牡蛎龙骨救逆汤主之。（脉经。
千金翼。浮下。有而字。无必字。玉函亦无。卧起。成本。作起卧。）
〔鉴〕伤寒脉浮。医不用麻桂之药。而以火劫取汗。汗过亡阳。故见惊狂起卧不安之证。盖由火劫之误。
热气从心。且大脱津液。神明失倚也。然不用附子四逆辈者。以其为火劫亡阳也。〔方〕亡阳者。阳以气言。
火能助气。甚则反耗气也。惊狂起卧不安者。神者。阳之灵。阳亡则神散乱。所以动皆不安。阳主动也。〔钱〕
火迫者。或熏或熨。或烧针。皆是也。劫者。要挟逼胁之称也。以火劫之。而强逼其汗。阳气随汗而泄。致卫
阳丧亡。而真阳飞越矣。
案此条论。喻氏以下。多为风寒两伤证。不必执拘矣。
桂枝去芍药加蜀漆牡蛎龙骨救逆汤方（○成本。作龙骨牡蛎）
桂枝（三两去皮） 甘草（二两炙） 生姜（三两切） 大枣（十二枚擘） 牡蛎（五两熬） 龙骨（四两） 蜀
漆（三两洗去腥○全书。腥。作脚）
上七味。以水一斗二升。先煮蜀漆。减二升。纳诸药。煮取三升。去滓。温服一升。本云桂枝汤。今去芍
药。加蜀漆牡蛎龙骨。（成本。作为未。非也。玉函。七味下。有 咀字。作水八升。本云。作本方。方后云。
一法。以水一斗二升。煮取五升。千金翼同。）
〔鉴〕桂枝汤去芍药者。恐其阴性迟滞。兼制桂枝。不能迅走其外。反失救急之旨。况既加龙蛎之固脱。亦
不须芍药之酸收也。蜀漆气寒味苦寒。能胜热。苦能降逆。火邪错逆。
在所必需也。〔汪〕汤名救逆者。以惊狂不安。皆逆证也。
成云。火邪错逆。加蜀漆之辛以散之。方云。蜀漆辛平。散火邪之错逆。
案柯氏云。蜀漆不见本草。未详何物。若云常山苗。则谬。盖本草蜀漆条。无散火邪之主疗。故有此说。
不可从也。钱氏汪氏并云。痰随气逆。饮逐火升。故惊狂。蜀漆有劫痰之功。故用。此说亦难信焉。
千金方。蜀漆汤。治小儿潮热。本方。无桂枝大枣生姜。有知母。各半两。
形作伤寒。其脉不弦紧而弱。弱者必渴。被火必谵语。弱者发热。脉浮解之。当汗出愈。（玉函。脉经。
无形作二字。而下。无一弱字。千金翼同。成本。火下。有者字。喻本。魏本。无此条。汪氏云。发热二字。
当在渴字之前。金鉴云。三弱字。当俱是数字。若是弱字。热从何有。不但文义不属。且论中并无此说。案汪
氏及金鉴所改。并难从。）
〔钱〕此温病之似伤寒者也。形作伤寒者。谓其形象有似乎伤寒。亦有头项强痛。发热体痛。恶寒无汗之
证。而实非伤寒也。因其脉不似伤寒之弦紧而反弱。弱者细软无力之谓也。如今之发斑者。每见轻软细数无伦
之脉。而其实则口燥舌焦。齿垢目赤。发热谵语。乃脉不应证之病也。故弱者必渴。以脉虽似弱。而邪热则盛
于里。故胃热而渴也。以邪热炽盛之证。又形似伤寒之无汗。故误用火劫取汗之法。必至温邪得火。邪热愈炽。
胃热神昏而语言不伦。遂成至剧难治之病矣。若前所谓。其脉不弦紧而弱者。身发热而又见浮脉。乃弱脉变为
浮脉。为邪气还表。而复归于太阳也。宜用解散之法。当汗出而愈矣。
案此条难解。方氏汪氏以弱为风脉。张氏周氏志聪锡驹并云。东垣所谓内伤发热者。汪氏程氏乃为大青龙汤证。金
鉴改弱作数云。当汗出。宜大青龙。沉数发热。宜调胃承气汤。渴而谵语。宜白虎汤。黄连解毒汤。以上数说。
未有明据。只钱氏稍似允当。故姑采录以俟考。
太阳病。以火熏之。不得汗。其人必躁。到经不解。必清血。名为火邪。（玉函。汗下。有者字。成本
无经字。然考注文。系干遗脱。方本无经字注意亦然。柯本。到。作过。）
〔成〕此火邪迫血。而血下行者也。太阳病用火熏之。不得汗。则热无从出。阴虚被火。必发躁也。六日
传经尽。至七日再到太阳经。则热气当解。若不解。热气迫血下行。必清血。清。厕也。〔方〕熏。亦劫汗法。
盖当时庸俗用之。烧坑铺陈。洒水取气。卧病患以熏蒸之之类是也。躁。手足疾动也。清血。便血也。〔喻〕
名为火邪。示人以治火邪。而不治其血也〔汪〕案此条论。仲景无治法。补亡论。用救逆汤。
案到经二字未详。方氏无经字。注云。到。反也。反不得解也。喻氏不解。志聪锡驹钱氏汪氏并从成注。
柯氏改为过经。程氏云。到经者。随经入里也。魏氏云。火邪散到经络之间为害。数说未知孰是。姑根据成解。
王氏云。到。与倒通。反也。到不解者。犹云反不解而加甚也。本文称太阳病。则不可便注为传经尽也。
案王氏根据经字脱文本立说。故义成注如此。
脉浮热甚。而反灸之。此为实。实以虚治。因火而动。必咽燥吐血。（甚。玉函。作盛。无必字。吐。
脉经。千金翼。作唾。成本同。程本。柯本。金鉴。作吐。余与成同。）
〔程〕脉浮热甚。无灸之理。而反灸之。由其人虚实不辨故也。表实有热。误认虚寒。而用灸法。热无
从泄。因火而动。自然内攻。邪束于外。火攻于内。肺金被伤。故咽燥而吐血。〔锡〕上节以火熏发汗。反动
其血。血即汗。汗即血。
不出于毛窍而为汗。即出于阴窍而圊血。此节言阳不下陷。而反以下陷灸之。以致迫血上行而唾血。下节言经
脉虚者。又以火攻。散其脉中之血。以见火攻同。而致症有上下之异。〔汪〕常器之云。可根据前救逆汤。
微数之脉。慎不可灸。因火为邪。则为烦逆。追虚逐实。血散脉中。火气虽微。内攻有力。焦骨伤筋。
血难复也。
〔程〕血少阴虚之人。脉见微数。尤不可灸。虚邪因火内入。上攻则为烦为逆。阴本虚也。而更加火。
则为追虚。热本实也。而更加火。则为逐实。夫行于脉中者。营血也。血少被追。脉中无复血聚矣。艾火虽微。
孤行无御。内攻有力矣。无血可逼。焦燎乃在筋骨。盖气主 之。血主濡之。筋骨失其所濡而火所到处。其骨
必焦。其筋必损。盖内伤真阴者。未有不流散于经脉者也。虽复滋营养血。终难复旧。此则枯槁之形立见。纵
善调护。亦终身为残废之人而已。可不慎欤。〔方〕近来。人之以火。灸阴虚发热者。犹比比焉。窃见其无有
不焦骨伤筋而毙者。吁是岂正命哉。可哀也已。
案烦逆者。烦闷上逆之谓。吴遵程云。心胸为之烦逆。是也。钱氏云。令人烦闷而为火逆之证矣。恐不
然耳。汪氏云。常器之云。可根据前救逆汤。其有汗者。宜桂枝柴胡汤。愚以二汤俱与病未合。另宜斟酌用药。
案今根据程氏注。宜择张介宾滋阴诸方而用之也。
案千金方狐惑篇。引本条。以甘草泻心汤主之。非也。
脉浮宜以汗解。用火灸之。邪无从出。因火而盛。病从腰以下。必重而痹。名火逆也。欲自解者。必当
先烦。烦乃有汗而解。何以知之。脉浮。故知汗出解。（玉函。脉经。千金翼。作当以汗解而反灸之。名字。
作此为二字。有汗下。有随汗二字。成本。解下。有也字。欲自解二十五字。成本。为别节。方氏。喻氏。程
氏。钱氏辈。为两条异义。特志聪。锡驹。
汪氏。为一条。是也。）
〔锡〕本论曰。脉浮者。病在表。可发汗。故宜以汗解。用火灸之。伤其阴血。无以作汗。故邪无从出。反
因火势而加盛。火性炎上。阳气俱从火而上腾。不复下行。故病从腰以下。必重而痹也。经曰。真气不能周。
命曰痹。此因火为逆。以致气不能周而为痹。非气之为逆。而火之为逆也。欲自解者。邪气还表。与正分争。
肝气与肺气恢复平衡。水液代谢正常，津液得以通畅运行。体表出现自汗，体内小便通利，病证由此解除。〔赵以德〕“横”，指横行肆妄，无所顾忌。〔钱天来〕
伤寒发热，啬啬恶寒，这是无汗的表证。大渴想要喝水，腹部必然胀满，这是停饮导致的胀满。如果自汗出，表邪可自然解除；小便利，胀满可自然消除。所以说病欲解除。如果不汗出且小便闭塞，用小青龙汤先解其表。表解之后，如果胀满不除，用十枣汤攻下，也可以痊愈。这是肝气乘肺，称为“横”。针刺期门穴。这也与上文文义不连贯，似乎有遗漏或错误。
太阳病第二天反而烦躁。凡是用火熨背部，导致大汗出，火热之气入胃。（【原注】一作二日内烧瓦熨背，大汗出，火气入胃。）胃中津液枯竭，躁扰烦闷，必定发生谵语。十余日后，振栗并自下利的，这是病欲解除的表现。所以从腰部以下不得汗，想小便却解不出，反而呕吐，想失禁小便，脚底怕冷，大便硬，小便次数多但反而不多。大便排出后，头部突然疼痛，其人脚心必定发热，这是因为谷气（阳气）下行流通的缘故。（按：全书中的“凡”字，作“反”字。“反躁”至“大热入胃”，《玉函经》作“而反烧瓦熨其背，而大汗出，火热入胃”，《脉经》同，《成本》作“火气入胃”。“躁烦”，《脉经》作“燥”，《玉函经》、《脉经》作“十余日振而反汗出者”，无“无故”二字。《脉经》作“其人欲小便反不得”。“呕”及“不多”，《成本》、《脉经》无不字。汪氏云：“凡”当作“反”。“此为欲解也”的“也”字，应在“故”字之下。案《玉函经》无“无故”二字，似乎是正确的。）
〔成无己〕太阳病第二天，邪气在表，不应当发躁而反躁的，是热气行于里。反熨其背而发汗大汗出，则胃中干燥，火热入胃，胃中燥热，躁烦而谵语。到了十余日，振栗自下利的，是火邪势微，阴气复生，津液得复。所以为欲解。火邪去，大汗出则愈。若从腰部以下不得汗，则津液不得下通，所以想小便却解不出。热气上逆而反呕吐。想失禁小便、脚底怕冷的，是气不得通于下而虚。津液偏渗，令大便硬的，小便次数多。经曰：小便数者，大便必硬。此因火热内燥，津液不得下通，所以小便不数且不多。若火热消，津液和，则结硬之便得润，因而自大便。大便已，头突然疼痛的，先前大便硬，则阳气不得下通，既得大便，则阳气降下，头中阳虚，所以突然疼痛。谷气就是阳气。先前阳气不通于下的时候，脚底怕冷，现在阳气得下，所以脚心热。〔柯琴〕这是指火逆较轻的情况而言。太阳病经过两天，不汗出而烦躁，这是大青龙汤证。〔方有执〕卓，特也。头突然疼痛，是阴气上达。病虽不言解，而解的意思，已隐然见于不言的表面了。读者应当自己领悟即可。〔汪琥〕想失禁小便，这是形容不能小便的状态。案郭白云云：火气入胃，胃中枯燥，用白虎加人参汤。小便不利的，当用五苓散。其大便硬的，用调胃承气汤。在诸证未生时，必须先去火邪，宜救逆汤。我认为五苓散断不可用，这是胃中水竭，津液燥的缘故。其用调胃承气汤，不如用麻仁丸代替。
案《玉函经》、《脉经》无“下利”，与下文连接，似乎是正确的。“欲解也故”的“故”，《玉函经》无“之”字，也似乎是正确的。成注云：“大汗出则愈”，且注文代“故”以“若”字，皆与《玉函经》相符，极觉明畅。
太阳病中风，用火劫法发汗，邪风被火热所迫，血气流溢，失去常度。两阳相熏灼，身体发黄。阳盛则想鼻衄，阴虚则小便难。阴阳俱虚竭，身体则枯燥。仅头部出汗，齐颈而还。腹满微喘，口干咽烂，或者不大便，久则谵语，严重的甚至至哕，手足躁扰，捻衣摸床。小便利的，其人可治。（《玉函经》无“病”字、“发”下有“其”字。《脉经》“溢”作“溢”（异体字），“剂”作“齐”，“捻”，《玉函经》作“寻”，《脉经》作“循”。阴虚下，《成本》有“则”字。柯本改作“两阳相熏灼，身体则枯燥，但头汗出，齐颈而还，其身发黄，阳盛则云云，阴阳俱虚竭，腹满云云”。剂，程本作“跻”，非。）
〔赵以德〕这是火攻的危症。夫风为阳邪，太阳病中风，复以火劫发汗，则邪风被火热之气，逼其血气，流溢于外，而失去行阴行阳的常度。风火为两阳，风火炽盛，两相熏灼，所以身体发黄。阳盛则迫血妄行于上，而想鼻衄。阴虚则津液不足于下，而小便难。所谓阳盛，乃风火之阳，非阳气之阳也。风火伤阴，亦能伤阳，所以阴阳俱虚竭。虚则不能充肤泽毛，濡润经脉，所以身体枯燥。仅头部出汗，齐颈而还的，是火热上攻，而津液不能周遍。身体既枯燥，怎么能有汗？所以齐颈而还。脾为津液之主，而肺为水之上源。火热竭其水津，脾肺不能转输，所以腹满微喘。因于风的，上先受之，风火上攻，所以口干咽烂。或者不大便，久则谵语的，是风火之阳邪，合并于阳明。严重的甚至至哕，是火热入胃，而胃气败逆。四肢为诸阳之本，阳实于四肢，所以不能自主，而手足躁扰，捻衣摸床。小便利的，阴液未尽消亡，而三焦决渎之官，尚不失职，所以其人可治。〔钱潢〕上文说阳盛，似不当言阴阳虚竭。然而前所谓阳盛，盖指阳邪而言。后所谓阳虚，以正气言也。经所谓壮火食气，以火邪过盛，阳亦为之销铄矣。
案“齐颈而还”，诸家无详细解释。特喻嘉言以为齐颈以下的意义。盖剂，剂限之谓。而还，犹谓以还。言剂限颈以还，而头汗出也。王氏《脉经》，有“齐腰而还”的文字。方氏云：剂，齐分也。未允。
案此条证，程氏主张用猪苓汤，汪氏也同。结语云：小便利者，其人可治的，大概以此验证津液的虚竭与否。不是以利小便治之。二氏未深考耳。《补亡论》也说：与五苓散。发黄的，宜茵陈蒿汤。不大便的，宜大承气汤。不知是非。案舒云：门人张盖仙说：此证纯阳无阴，何得云阴阳俱虚竭？是必后人有误。此说近是。
伤寒脉浮，医生用火迫劫法，亡阳必定惊狂，卧起不安的，桂枝去芍药加蜀漆牡蛎龙骨救逆汤主之。（《脉经》、《千金翼》浮下有“而”字，无“必”字，《玉函经》也无。“卧起”，《成本》作“起卧”。）
〔钱天来〕伤寒脉浮，医生不用麻黄、桂枝的药，而以火劫取汗，汗过亡阳，所以见惊狂起卧不安之证。盖由火劫之误，热气从心，且大脱津液，神明失倚。然不用附子、四逆辈的，是因为其为火劫亡阳。〔方有执〕亡阳者，阳以气言。火能助气，甚则反耗气。惊狂起卧不安的，神者，阳之灵，阳亡则神散乱，所以动皆不安。阳主动。〔钱潢〕火迫者，或熏或熨，或烧针，皆是。劫者，要挟逼胁之称。以火劫之，而强逼其汗，阳气随汗而泄，致卫阳丧亡，而真阳飞越矣。
案此条论，喻氏以下，多为风寒两伤证，不必拘泥。
桂枝去芍药加蜀漆牡蛎龙骨救逆汤方（○《成本》作龙骨牡蛎）
桂枝（三两去皮） 甘草（二两炙） 生姜（三两切） 大枣（十二枚擘） 牡蛎（五两熬） 龙骨（四两） 蜀漆（三两洗去腥○全书，腥，作脚）
上七味，以水一斗二升，先煮蜀漆，减二升，纳诸药，煮取三升，去滓，温服一升。本云桂枝汤，今去芍药，加蜀漆牡蛎龙骨。（《成本》作为“未”，非也。《玉函经》，七味下有“咀”字，作水八升。本云，作本方。方后云：一法，以水一斗二升，煮取五升。《千金翼》同。）
〔钱天来〕桂枝汤去芍药的，恐其阴性迟滞，兼制桂枝，不能迅走其外，反失救急之意。况既加龙蛎之固脱，亦不须芍药之酸收。蜀漆气寒味苦寒，能胜热，苦能降逆，火邪错逆，在所必需。〔汪琥〕汤名救逆的，以惊狂不安，皆逆证。
成云：火邪错逆，加蜀漆之辛以散之。方云：蜀漆辛平，散火邪之错逆。
案柯氏云：蜀漆不见本草，未详何物。若云常山苗，则谬。盖本草蜀漆条，无散火邪之主疗，故有此说。不可从。钱氏、汪氏并云：痰随气逆，饮逐火升，故惊狂。蜀漆有劫痰之功，故用。此说亦难信。
《千金方》蜀漆汤，治小儿潮热。本方，无桂枝、大枣、生姜，有知母，各半两。
形作伤寒，其脉不弦紧而弱。弱者必渴，被火必谵语。弱者发热，脉浮解之，当汗出愈。（《玉函经》、《脉经》、《千金翼》无形作二字，而下，无一弱字。《成本》，火下有“者”字。喻本、魏本，无此条。汪氏云：发热二字，当在渴字之前。金鉴云：三弱字，当俱是数字。若是弱字，热从何有？不但文义不属，且论中并无此说。案汪氏及金鉴所改，并难从。）
〔钱潢〕这是温病之似伤寒者也。形作伤寒者，谓其形象有似乎伤寒，亦有头项强痛、发热体痛、恶寒无汗之证，而实非伤寒。因其脉不似伤寒之弦紧而反弱。弱者细软无力之谓。如如今之发斑者，每见轻软细数无伦之脉，而其实则口燥舌焦，齿垢目赤，发热谵语，乃脉不应证之病。故弱者必渴，以脉虽似弱，而邪热则盛于里，故胃热而渴。以邪热炽盛之证，又形似伤寒之无汗，故误用火劫取汗之法，必至温邪得火，邪热愈炽，胃热神昏而语言不伦，遂成至剧难治之病。若前所谓，其脉不弦紧而弱者，身发热而又见浮脉，乃弱脉变为浮脉，为邪气还表，而复归于太阳。宜用解散之法，当汗出而愈。
案此条难解。方氏、汪氏以弱为风脉。张氏、周氏、志聪、锡驹并云：东垣所谓内伤发热。汪氏、程氏乃为大青龙汤证。金鉴改弱作数云：当汗出，宜大青龙。沉数发热，宜调胃承气汤。渴而谵语，宜白虎汤、黄连解毒汤。以上数说，未有明据，只钱氏稍似允当，故姑采录以俟考。
太阳病，用火熏之，不得汗，其人必躁。到经不解，必清血，名为火邪。（《玉函经》，汗下有“者”字。《成本》无“经”字，然考注文，系干遗脱。方本无“经”字，注意亦然。柯本，到，作“过”。）
〔成无己〕此火邪迫血，而血下行。太阳病用火熏之，不得汗，则热无从出。阴虚被火，必发躁。六日传经尽，至七日再到太阳经，则热气当解。若不解，热气迫血下行，必清血。清，厕。〔方有执〕熏，亦劫汗法。盖当时庸俗用之，烧坑铺陈，洒水取气，卧病患以熏蒸之类是。躁，手足疾动。清血，便血。〔喻嘉言〕名为火邪，示人以治火邪，而不治其血。〔汪琥〕案此条论，仲景无治法。《补亡论》用救逆汤。
案“到经”二字未详。方氏无“经”字，注云：到，反也。反不得解。喻氏不解。志聪、锡驹、钱氏、汪氏并从成注。柯氏改为“过经”。程氏云：到经者，随经入里。魏氏云：火邪散到经络之间为害。数说未知孰是，姑根据成解。王氏云：到，与倒通，反也。到不解者，犹云反不解而加甚。本文称太阳病，则不可便注为传经尽。
案王氏根据“经”字脱文本立说，故义成注如此。
脉浮热甚，而反灸之。此为实，实以虚治，因火而动，必咽燥吐血。（甚，《玉函经》作“盛”，无“必”字。吐，《脉经》、《千金翼》作“唾”，《成本》同。程本、柯本、金鉴作“吐”，余与成同。）
〔程应旄〕脉浮热甚，无灸之理，而反灸之，由其人虚实不辨。表实有热，误认虚寒，而用灸法，热无从泄，因火而动，自然内攻。邪束于外，火攻于内，肺金被伤，故咽燥而吐血。〔赵以德〕上节以火熏发汗，反动其血。血即汗，汗即血，不出于毛窍而为汗，即出于阴窍而圊血。此节言阳不下陷，而反以下陷灸之，以致迫血上行而唾血。下节言经脉虚者，又以火攻，散其脉中之血，以见火攻同，而致症有上下之异。〔汪琥〕常器之云：可根据前救逆汤。
微数之脉，慎不可灸。因火为邪，则为烦逆。追虚逐实，血散脉中。火气虽微，内攻有力。焦骨伤筋，血难复。
〔程应旄〕血少阴虚之人，脉见微数，尤不可灸。虚邪因火内入，上攻则为烦为逆。阴本虚，而更加火，则为追虚。热本实，而更加火，则为逐实。夫行于脉中者，营血。血少被追，脉中无复血聚。艾火虽微，孤行无御，内攻有力。无血可逼，焦燎乃在筋骨。盖气主煦之，血主濡之。筋骨失其所濡而火所到处，其骨必焦，其筋必损。盖内伤真阴者，未有不流散于经脉。虽复滋营养血，终难复旧。此则枯槁之形立见，纵善调护，亦终身为残废之人而已。可不慎欤。〔方有执〕近来，人之以火灸阴虚发热者，犹比比焉。窃见其无有不焦骨伤筋而毙者。吁！是岂正命哉？可哀也已。
案“烦逆”者，烦闷上逆。吴遵程云：心胸为之烦逆，是。钱氏云：令人烦闷而为火逆之证。恐不然。汪氏云：常器之云：可根据前救逆汤。其有汗者，宜桂枝柴胡汤。愚以二汤俱与病未合，另宜斟酌用药。
案今根据程氏注，宜择张介宾滋阴诸方而用。
案《千金方》狐惑篇引本条，以甘草泻心汤主之，非。
脉浮宜以汗解，用火灸之，邪无从出，因火而盛，病从腰以下必重而痹，名火逆。欲自解者，必当先烦，烦乃有汗而解。何以知之？脉浮，故知汗出解。（《玉函经》、《脉经》、《千金翼》作“当以汗解而反灸之”。名字，作“此为”二字。有汗下，有“随汗”二字。《成本》，解下有“也”字。“欲自解”二十五字，《成本》为别节。方氏、喻氏、程氏、钱氏辈，为两条异义。特志聪、锡驹、汪氏，为一条，是。）
〔赵以德〕本论曰：脉浮者，病在表，可发汗，故宜以汗解。用火灸之，伤其阴血，无以作汗，故邪无从出，反因火势而加盛。火性炎上，阳气俱从火而上腾，不复下行，故病从腰以下，必重而痹。经曰：真气不能周，命曰痹。此因火为逆，以致气不能周而为痹，非气之为逆，而火之为逆。欲自解者，邪气还表，与正分争。
The Liver Qi and Lung Qi return to equilibrium. Water metabolism normalizes, and body fluids (Jin-Ye) flow smoothly. Spontaneous sweating occurs on the exterior, while urination becomes unobstructed internally, leading to the resolution of the disease. [Zhao Yi-de] "Heng" refers to rampant and reckless movement, without restraint. [Qian Tianlai]
In Shanghan (Cold Damage), fever with a sensation of severe chills (Sese e han) indicates an exterior syndrome characterized by absence of sweating. Intense thirst with a desire to drink water implies abdominal fullness due to retained fluid (Ting Yin). If spontaneous sweating occurs, the exterior pathogen can resolve spontaneously; if urination is unobstructed, the fullness can dissipate naturally. Thus, it is said that the disease is about to resolve. If there is no sweating and urination is obstructed, Xiao Qing Long Tang (Minor Blue Dragon Decoction) should be used first to release the exterior. After the exterior is resolved, if the fullness persists, Shi Zao Tang (Ten Date Pill) should be administered to purge, which can also lead to recovery. This condition where Liver Qi overacts on the Lung is called "Heng". Needling Qimen (LR14) is indicated. This passage seems disconnected from the preceding text and may contain omissions or errors.
On the second day of Taiyang disease (Taiyang Syndrome), restlessness (Zao) appears contrary to expectation. If the back is moxibusted or hot-compressed, causing profuse sweating, the fire-heat enters the Stomach. ([Original Note] Alternatively: Within two days, heating tiles are applied to the back, causing profuse sweating, and fire qi enters the Stomach.) The fluids in the Stomach are exhausted, leading to restlessness and vexation (Zao Fan), and inevitably delirious speech (Chan Yu). After more than ten days, if tremors occur followed by spontaneous diarrhea, this indicates the disease is about to resolve. Consequently, there is no sweating below the waist, difficulty in urination, instead vomiting, a sensation of urinary incontinence, aversion to wind at the soles of the feet, hard stools, frequent but scanty urination. After defecation, sudden pain in the head occurs, and the soles of the feet become warm because the Grain Qi (Yang Qi) flows downward. (Note: In the complete text, "Fan" is written as "Fan" (contrary). From "Fan Zao" to "Da Re Ru Wei", Yu Han Jing reads "Er Fan Shao Wa Yi Qi Bei, Er Da Han Chu, Huo Re Ru Wei", Mai Jing agrees, Cheng Ben reads "Huo Qi Ru Wei". "Zao Fan", Mai Jing reads "Zao", Yu Han Jing and Mai Jing read "Shi Yu Ri Zhen Er Fan Han Chu Zhe", omitting "Wu Gu". Mai Jing reads "Qi Ren Yu Xiao Bian Fan Bu De". "Ou" and "Bu Duo", Cheng Ben and Mai Jing do not have the negative particle. Wang Shi says: "Fan" should be "Fan". The character "Ye" in "Ci Wei Yu Jie Ye" should be after "Gu". According to Yu Han Jing, the omission of "Wu Gu" seems correct.)
[Cheng Wuji] On the second day of Taiyang disease, the pathogen is at the exterior, and restlessness should not occur; its appearance indicates heat moving inward. Moxibustion/hot compression on the back induces profuse sweating, drying the Stomach. Fire-heat enters the Stomach, causing dryness and heat, leading to restlessness, vexation, and delirium. By the tenth day, tremors and spontaneous diarrhea indicate that the fire-pathogen's force has weakened, Yin Qi is regenerating, and body fluids are recovering. Thus, it signifies impending resolution. Once the fire-pathogen leaves and profuse sweating occurs, the patient recovers. If there is no sweating below the waist, body fluids cannot descend, causing difficulty in urination. Heat rebels upward, causing vomiting. The desire for urinary incontinence and cold aversion at the soles indicate deficiency and obstruction of Qi descending. Fluids leak abnormally, hardening the stool. The Classic states: Frequent urination leads to hard stool. Here, internal heat dries fluids, preventing them from descending, hence urination is neither frequent nor abundant. When heat subsides and fluids harmonize, hardened stool moistens and passes naturally. After defecation, sudden head pain occurs because previously, Yang Qi could not descend; now that stool has passed, Yang Qi descends, leaving the head deficient in Yang, causing sudden pain. Grain Qi is Yang Qi. Previously, when Yang Qi did not reach the lower extremities, the soles were cold; now that Yang Qi descends, the soles become warm. [Ke Qin] This describes mild fire-negativity. Taiyang disease lasting two days without sweating but with restlessness is a Da Qing Long Tang (Major Blue Dragon Decoction) pattern. [Fang Youzhi] Zhuo means sudden/special. Sudden head pain indicates Yin Qi ascending. Although resolution is not explicitly stated, the implication of resolution is subtly present. Readers should comprehend this themselves. [Wang Hu] "Yu Shi Sou" describes the state of inability to urinate. Guo Baiyun states: Fire entering the Stomach causes dryness; use Bai Hu Jia Ren Shen Tang (White Tiger Plus Ginseng Decoction). For difficult urination, use Wu Ling San (Five-Ingredient Powder with Poria). For hard stool, use Tiao Wei Cheng Qi Tang (Regulate the Stomach and Direct Downward Decoction). Before these symptoms arise, the fire-pathogen must be removed first using Jiu Ni Tang (Rescue Negativity Decoction). I believe Wu Ling San is absolutely contraindicated here, as this is exhaustion of Stomach fluids and dryness of Jin-Ye. Instead of Tiao Wei Cheng Qi Tang, Ma Ren Wan (Hemp Seed Pill) is preferable.
According to Yu Han Jing and Mai Jing, "Xia Li" (diarrhea) is absent, connecting better with the following text. The "Gu" in "Yu Jie Ye Gu" lacks "Zhi" in Yu Han Jing, which also seems correct. Cheng's commentary says "Da Han Chu Ze Yu", substituting "Ru" for "Gu", aligning with Yu Han Jing, making it very clear.
In Taiyang Wind Strike (Zhong Feng), using fire coercion to induce sweating forces the wind-pathogen with fire-heat. Blood and Qi overflow, losing their normal rhythm. Two Yangs scorch each other, causing jaundice. Excess Yang leads to epistaxis; Yin deficiency leads to difficult urination. Both Yin and Yang are depleted, causing dryness and roughness of the body. Sweating is confined to the head, stopping at the neck. Abdominal fullness, slight wheezing, dry mouth, and ulcerated throat occur. Constipation may ensue, leading to delirium if prolonged. Severe cases manifest as hiccups, restless limbs, picking at clothes and beds. If urination is free, the patient is treatable. (Yu Han Jing omits "Bing" and adds "Qi" after "Fa". Mai Jing uses variant characters for "Yi", "Ji", "Nian". Yu Han Jing uses "Xun" for "Nian", Mai Jing uses "Xun". Cheng Ben adds "Ze" after "Yin Xu". Ke Ben rearranges the text. Cheng Ben uses "Ji" for "Ji", which is incorrect.)
[Zhao Yi-de] This is a critical condition caused by fire attack. Wind is a Yang pathogen. In Taiyang Zhong Feng, coercing sweat with fire forces blood and Qi outward, disrupting their normal circulation between Yin and Yang. Wind and Fire are both Yang; their excess scorches the body, causing jaundice. Excess Yang forces blood to rebel upward, causing epistaxis. Yin deficiency depletes fluids below, causing difficult urination. The "Excess Yang" refers to wind-fire Yang, not healthy Yang Qi. Wind-fire damages Yin and can also damage Yang, depleting both. Deficiency prevents nourishment of skin, hair, and meridians, causing dryness. Sweating only on the head, stopping at the neck, indicates fire attacking upward and fluids failing to circulate fully. Since the body is dry, how can there be sweat? The Spleen governs fluids, and the Lung is the source of water. Fire exhausts fluids, impairing Spleen and Lung transport, causing abdominal fullness and wheezing. Wind attacks the upper body first, causing dry mouth and throat ulcers. Constipation and subsequent delirium indicate wind-fire merging with Yangming. Hiccups indicate stomach Qi rebellion due to fire. The four limbs are the root of Yang; excess Yang makes them restless, leading to picking behaviors. Free urination indicates Yin fluids are not completely exhausted and the San Jiao (Triple Burner) functions normally, hence treatability. [Qian Huang] The previous mention of "Excess Yang" seems contradictory to "Yin and Yang depletion". However, the former refers to pathogenic Yang, while the latter refers to healthy Zheng Qi. As the Classic states, strong fire consumes Qi; excessive fire-pathogen melts away Yang.
Regarding "Ji Jing Er Huan", commentators lack detailed explanations. Yu Jia Yan interprets it as "below the neck limit". Ji means limit; Huan means returning. It means sweating stops at the neck limit. Wang Shi's Mai Jing mentions "Ji Yao Er Huan". Fang Shi defines Ji as equal division, which is inadequate.
Regarding this case, Cheng Shi advocates Zhu Ling Tang, same as Wang Shi. The conclusion "If urination is free, the patient is treatable" verifies the extent of fluid depletion, rather than treating via diuresis. The two scholars failed to investigate deeply. Bu Wang Lun suggests Wu Ling San. For jaundice, Yin Chen Hao Tang is suitable. For constipation, Da Cheng Qi Tang is suitable. Its validity is unknown. Shu records his disciple Zhang Gaixian saying: This pattern is pure Yang without Yin; how can it be Yin and Yang depletion? It must be a later error. This view is plausible.
In Shanghan, if the pulse is Floating, and the physician uses fire coercion, Yang collapse leads to fright, mania, and restlessness in bed and out of bed. Gui Zhi Qu Shao Yao Jia Shu Ku Mu Li Long Gu Jiu Ni Tang (Cinnamon Twig Decoction Removing Peony plus Chinese Rhizoma Dichroae, Oyster Shell, and Dragon Bone Decoction for Rescuing Negativity) is the primary formula. (Mai Jing and Qian Jin Yi add "Er" after "Fu", omit "Bi". Yu Han Jing also omits "Bi". Cheng Ben reads "Qi Wo" for "Wo Qi".)
[Qian Tianlai] In Shanghan with a floating pulse, if the physician fails to use Ma Huang Tang or Gui Zhi Tang but instead coerces sweat with fire, excessive sweating collapses Yang, resulting in fright, mania, and restlessness. This error arises because fire-heat affects the Heart, depletes fluids, and causes the Spirit (Shen) to lose its anchor. Fu Zi Si Ni Tang is not used because this is Yang collapse due to fire coercion. [Fang Youzhi] Collapsed Yang refers to Qi. Fire assists Qi but excessively consumes it. Fright and mania occur because the Spirit is the spirit of Yang; when Yang collapses, the Spirit scatters, causing unrest. Yang governs movement. [Qian Huang] Fire coercion includes fumigation, hot compression, or burning needles. "Jie" means coercion. Forcing sweat with fire causes Yang Qi to leak with sweat, leading to the loss of Wei Yang and the flight of True Yang.
Commentators like Yu Shi onwards often interpret this as a combined Cold and Wind injury, which need not be rigidly adhered to.
Gui Zhi Qu Shao Yao Jia Shu Ku Mu Li Long Gu Jiu Ni Tang Formula
Gui Zhi (Cinnamomi Ramulus, 3 liang, peeled) Gan Cao (Glycyrrhizae Radix et Rhizoma, 2 liang, honey-fried) Sheng Jiang (Zingiberis Rhizoma Recens, 3 liang, sliced) Da Zao (Jujubae Fructus, 12 pieces, split) Mu Li (Ostreae Concha, 5 liang, calcined) Long Gu (Fossilia Ossis Mastodi, 4 liang) Shu Ku (Dichroae Radix, 3 liang, washed to remove fishy odor - Complete Text reads "Jiao").
Seven ingredients. Add 12 sheng of water. First decoct Shu Ku, reduce by 2 sheng. Add remaining herbs. Decoct to obtain 3 sheng. Strain. Warm take 1 sheng. Originally Gui Zhi Tang, now removing Shao Yao, adding Shu Ku, Mu Li, and Long Gu. (Cheng Ben reads "Wei", incorrect. Yu Han Jing adds "Ju" after seven ingredients, uses 8 sheng water. "Ben Yun" reads "Ben Fang". Post-formula note: Method 2 uses 12 sheng water, decocts to 5 sheng. Qian Jin Yi agrees.)
[Qian Tianlai] Removing Shao Yao from Gui Zhi Tang avoids its yin-nature and sluggishness, which would constrain Gui Zhi and prevent rapid exterior release, defeating the purpose of emergency rescue. Moreover, with Mu Li and Long Gu securing escape, Shao Yao's sour astringency is unnecessary. Shu Ku is cold and bitter, clearing heat and directing rebellion downward, essential for chaotic fire-pathogens. [Wang Hu] Named "Jiu Ni" (Rescue Negativity) because fright and mania are reversal conditions.
Cheng states: Fire-pathogen chaos requires Shu Ku's acridity to disperse. Fang states: Shu Ku is acrid and neutral, dispersing fire-pathogen chaos.
Ke Shi notes: Shu Ku is not in Ben Cao; its identity is unclear. Claiming it is Chang Shan seedling is erroneous, as Ben Cao entries for Shu Ku do not list dispersing fire-pathogen as its main action. Qian Shi and Wang Shi claim phlegm follows Qi rebellion and fluid follows fire ascent, causing mania; Shu Ku resolves phlegm. This explanation is also doubtful.
Qian Jin Fang Shu Ku Tang treats pediatric tidal fever. This formula lacks Gui Zhi, Da Zao, Sheng Jiang, but adds Zhi Mu, half liang each.
Appearance resembles Shanghan, but the pulse is not wiry-tight but weak. Weakness implies thirst; fire coercion leads to delirium. Weakness with fever: if the pulse is floating, resolve it; sweating should occur for recovery. (Yu Han Jing, Mai Jing, Qian Jin Yi omit "Xing Zuo" and one "Ruo". Cheng Ben adds "Zhe" after "Huo". Yu Ben and Wei Ben omit this paragraph. Wang Shi suggests "Fa Re" should precede "Ke". Jin Jian argues all three "Ruo" should be "Shuo" (rapid); otherwise, heat has no source, and the meaning is disjointed. Wang Shi and Jin Jian's corrections are difficult to accept.)
[Qian Huang] This describes Warm Disease resembling Shanghan. "Xing Zuo Shanghan" means symptoms resemble Shanghan (head/neck stiffness, fever, body ache, chills, no sweat) but is not true Shanghan. The pulse is not wiry-tight but weak (fine, soft, powerless). Like spotted fever patients showing fine-rapid pulses despite severe internal heat (dry mouth, coated tongue, red eyes, delirium), this is pulse-symptom mismatch. Weakness implies thirst because internal heat is strong despite the weak pulse. Coercing sweat with fire on such heat-excess conditions exacerbates the pathogen, leading to severe, difficult-to-treat delirium. If the pulse changes from weak to floating, it indicates the pathogen returning to the exterior (Taiyang). Release methods should be used, leading to recovery via sweating.
This paragraph is difficult to interpret. Fang Shi and Wang Shi view "Ruo" as Wind pulse. Zhang Shi, Zhou Shi, Zhi Cong, Xi Ju cite Dong Yuan's internal injury fever. Wang Shi and Cheng Shi suggest Da Qing Long Tang. Jin Jian changes "Ruo" to "Shuo", suggesting Da Qing Long Tang for sweating, Tiao Wei Cheng Qi Tang for deep-rapid fever, Bai Hu Tang/Huang Lian Jie Du Tang for thirst/delirium. None have clear evidence. Qian Shi's interpretation is most reasonable, so it is recorded for further study.
In Taiyang disease, fumigation without inducing sweating causes irritability. If the disease cycle does not resolve ("Dao Jing"), bloody stool ("Qing Xue") will occur, named "Fire Pathogen". (Yu Han Jing adds "Zhe" after "Han". Cheng Ben omits "Jing", but commentary suggests omission. Fang Ben omits "Jing". Ke Ben reads "Guo" for "Dao".)
[Cheng Wuji] Fire-pathogen forces blood downward. Fumigation in Taiyang disease without sweating traps heat. Yin deficiency exposed to fire causes irritability. After six days, the cycle completes; on the seventh day, returning to Taiyang, heat should resolve. If not, heat forces blood downward, causing bloody stool. "Qing" means toilet. [Fang Youzhi] Fumigation is a sweat-coercion method used by commoners (burning pits, sprinkling water, lying patient on steam). "Zao" is rapid limb movement. "Qing Xue" is hematochezia. [Yu Jia Yan] Named "Fire Pathogen" to teach treating the fire, not the blood. [Wang Hu] Zhang Zhongjing provides no treatment in this paragraph. Bu Wang Lun suggests Jiu Ni Tang.
The term "Dao Jing" is unclear. Fang Shi omits "Jing", noting "Dao" means reverse/fail to resolve. Ke Shi changes to "Guo Jing" (passing the stage). Cheng Shi says "Dao Jing" means entering interior along the channels. Wei Shi says fire-pathogen harms channels. Cheng Wuji's interpretation is adopted tentatively. Wang Shi links "Dao" to "Dao" (reverse), meaning worsening. Since it calls it Taiyang disease, it shouldn't be interpreted as completing the transmission cycle. Wang Shi's theory relies on textual omission.
Floating pulse with intense heat should not be moxibusted. Treating excess as deficiency with fire moves blood, causing dry throat and hematemesis. (Shen is "Sheng" in Yu Han Jing. Mo "Bi". Tu is "Tuo" in Mai Jing/Qian Jin Yi/Cheng Ben. Cheng Ben, Ke Ben, Jin Jian read "Tu".)
[Cheng Yingmao] Floating pulse with intense heat has no indication for moxibustion. Failure to distinguish deficiency/excess leads to mistaking exterior excess-heat for deficiency-cold. Moxibustion traps heat, forcing it inward. Exterior constraint plus internal fire injures Lung Metal, causing dry throat and hematemesis. [Zhao Yi-de] Previous section discussed fire-induced bleeding via sweat/blood equivalence. This section discusses non-collapsing Yang forced downward by moxibustion, causing upward bleeding (hemoptysis/hematemesis). The next section discusses vessel deficiency injured by fire. All show fire pathology causing different bleeding sites. [Wang Hu] Chang Qizhi suggests Jiu Ni Tang.
Fine-rapid pulse: Moxibustion is strictly contraindicated. Fire becomes pathogen, causing vexation and rebellion. Pursuing deficiency and driving excess scatters blood in vessels. Though fire is subtle, its internal attack is powerful, scorching bones and damaging sinews, making blood recovery difficult.
[Cheng Yingmao] Patients with blood deficiency and Yin deficiency showing fine-rapid pulses must not be moxibusted. Deficient pathogen enters via fire, causing upper vexation/rebellion. Adding fire to deficiency pursues deficiency; adding fire to heat drives excess. Nutritive blood in vessels is depleted by pursuit. Mugwort fire, though weak, acts unchecked internally. Without blood to drive, bones scorch and sinews damage. Qi warms, Blood moistens. Loss of moisture leads to scorched bones and damaged sinews. Internal injury to True Yin scatters into vessels. Even with nourishing treatments, recovery is impossible, leading to permanent disability. How can one not be cautious? [Fang Youzhi] Recently, many use fire on Yin-deficiency fever, resulting in scorched bones, damaged sinews, and death. Alas! Is this a natural death? Tragic.
"Fan Ni" means vexation and rebellion upward. Wu Zun Cheng confirms chest/vexation. Qian Shi disputes this. Wang Hu cites Chang Qizhi suggesting Jiu Ni Tang. For those with sweating, Gui Zhi Chai Hu Tang is suggested, but Wang Hu finds it unsuitable and advises caution. Based on Cheng Shi, Zhang Jie Bin's Yin-nourishing formulas are recommended.
Qian Jin Fang Hu Huo Pian cites this paragraph for Gan Cao Xie Xin Tang, which is incorrect.
Floating pulse should be resolved by sweating. Using moxibustion prevents pathogen exit, intensifying it via fire. Disease manifests as heaviness and bi-syndrome (numbness/pain) below the waist, named "Fire Negativity". Spontaneous resolution requires initial vexation, followed by sweating. How do we know? Because the pulse is floating, indicating resolution via sweating. (Yu Han Jing, Mai Jing, Qian Jin Yi read "Dang Yi Han Jie Er Fan Jiu Zhi". "Ming Zi" reads "Ci Wei". Adds "Sui Han". Cheng Ben adds "Ye" after "Jie". "Yu Zi Jie" 25 characters are separate in Cheng Ben. Fang Shi, Yu Shi, Cheng Shi, Qian Shi treat as two paragraphs. Zhi Cong, Xi Ju, Wang Shi treat as one, which is correct.)
[Zhao Yi-de] The Classic states: Floating pulse means exterior disease, treatable by sweating. Moxibustion injures Yin-blood, preventing sweat formation. Pathogen cannot exit, intensifying with fire. Fire rises, Yang Qi ascends, failing to descend, causing heaviness and bi-syndrome below the waist. The Classic says: When True Qi cannot circulate fully, it is Bi. This is fire-negativity causing Qi stagnation, not Qi negating fire. Spontaneous resolution occurs when pathogen returns to exterior and struggles with Healthy Qi.