烦者，热也，与发热若同而异。发热者，怫怫然发于肌表，有时而已者是也。烦者，其热无时而歇者是
也。二者均是表热。而烦热而热所烦，非若发热而时发时止，故为烦热。经曰、病人烦热，汗出则解。又
曰、发汗热已解，半日许腹烦，脉浮数者，再与桂枝汤。即此观之，烦为表热，明矣。又有烦疼，即是热疼，
烦渴，即是热渴也。以烦为热，又何疑乎。至于胸中烦、心中烦、内烦、虚烦，皆为热也。
虚烦者，心中欲吐不吐，搅乱转侧不安，郁闷不舒之貌。盖因邪热传里，故有胸中烦、心中烦、虚烦之
别，非若烦热而为表热也。如不经汗吐下而烦，则是传经之热，不作膈实，但多和解而已。若因汗吐
下后而烦，则是内陷之烦，但多涌吐而已。一云、先烦而悸者，为实。先悸而烦者，为虚。学观其热所
后来，审其虚实而治，则无□矣。
烦为搅乱而烦，躁为愤怒而躁。合而言之，烦躁皆热也。析而言之，烦也躁也，有阴阳之别焉。烦者阳，
躁者阴也。经曰、心热则烦，阳盛阴虚。又日、肾热则躁，阴盛阳虚。烦为热之轻，躁为热之甚也。若烦疼、
烦满、烦渴、虚烦者，皆以烦为热也。若不烦而躁者，为怫怫然便作躁闷，此阴盛格阳也，虽大躁欲于
漏水中卧，但水不得入口者是也。所谓烦躁者，先发烦而渐至躁也。所谓躁烦者，先发躁而迤逦复
烦也。烦躁之由，又各不同。有邪气在表而烦躁者，有邪气在里而烦躁者，有火劫而烦躁者，有阳虚
而烦躁者，有阴盛而烦躁者。经云、当汗不汗，其人烦躁。又曰、脉浮而数，不汗出而烦躁。俱用大青龙
汤主之。是邪气在表而烦躁者也。病人不大便五六日，绕脐下硬痛，烦躁发作有时，此有燥屎也，承
气汤主之。是邪气在里而烦躁者也。太阳病以火熏之不得汗，其人必躁。太阳病火熨其背，令大汗
出，大热入胃，亦令烦躁。是火劫而烦躁者也。若已下、腹发汗，昼日不得眠，夜而安静，不呕不渴，无表
里症，脉沈征，身无大热而烦躁者，干姜附子汤主之。此阳虚而烦躁者也。少阴吐利，手足厥冷，烦躁
欲死者，吴茱萸汤主之。此阴盛而烦躁者也。诸如此者，乃症之常，非热也。设或结胸证具而烦躁，吐
利四逆而烦躁，恶寒蜷卧而烦躁，皆为死证而不治也。
烦，属于热证，与发热看似相同实则不同。发热，是指热气怫郁发于肌表，有时发作、有时停止的病症。烦，是指这种热感没有间歇、持续存在的状态。两者都属于表热。但“烦”是热邪导致的不适感，不同于发热那样时发时止，所以称为烦热。《伤寒论》说：病人出现烦热，出汗后就会缓解。又说：发汗后热势已解，过了半天左右又出现腹部烦闷，脉象浮数的，再给予桂枝汤治疗。由此看来，烦属于表热，这是很明确的。又有“烦疼”，就是热痛；“烦渴”，就是热渴。以“烦”为热的表现，又有什么可怀疑的呢？至于胸中烦、心中烦、内烦、虚烦，都属于热证。
虚烦，表现为心中想吐却吐不出来，搅动不安、辗转反侧、郁闷不舒的样子。这是因为邪热传入体内，所以有胸中烦、心中烦、虚烦的区别，不像烦热那样属于表热。如果没有经过发汗、催吐或泻下治疗而出现烦，那是传经的热邪，不会形成膈实证，多用和解法治疗。如果是因为发汗、催吐或泻下之后出现的烦，那是邪气内陷引起的烦，多用涌吐法治疗。有一种说法认为：先出现烦而后出现心悸的，属实证；先出现心悸而后出现烦的，属虚证。学者观察热邪来路，审察虚实进行辨证施治，就不会有失误了。
烦是由于内心搅乱而感到不适，躁是由于愤怒而表现出急躁。合起来说，烦躁都属于热证。分开来说，烦和躁有阴阳的区别。烦属于阳，躁属于阴。《内经》说：心热则烦，这是阳盛阴虚的表现。又说：肾热则躁，这是阴盛阳虚的表现。烦是热证的轻症，躁是热证的重症。像烦疼、烦满、烦渴、虚烦等，都是以“烦”作为热证的表现。如果不烦而只躁，表现为怫郁不安地产生躁闷，这是阴盛格阳（阴寒内盛，逼迫阳气外越）的证候，虽然极度躁动想要睡在冷水中，但水却无法入口。所谓“烦躁”，是先出现烦，逐渐发展到躁。所谓“躁烦”，是先出现躁，随后又转为烦。烦躁的原因各不相同。有邪气在表导致的烦躁，有邪气在里导致的烦躁，有火疗劫夺津液导致的烦躁，有阳虚导致的烦躁，有阴盛导致的烦躁。经文说：应当发汗而未发汗，病人会出现烦躁。又说：脉象浮数，无汗出而烦躁的，都使用大青龙汤主治。这是邪气在表导致的烦躁。病人五六天不大便，绕脐部硬痛，烦躁发作有定时，这是有燥屎内结，用承气汤主治。这是邪气在里导致的烦躁。太阳病用火熏法治疗却不得汗，病人必定会躁动。太阳病用火熨背部，令大汗出，大热入胃，也会导致烦躁。这是火劫导致的烦躁。如果已经攻下，或者发汗后，白天不能入睡，夜间安静，不呕吐不口渴，没有表证也没有里证，脉象沉细，身体没有大热却烦躁的，用干姜附子汤主治。这是阳虚导致的烦躁。少阴病出现吐利，手足厥冷，烦躁欲死的，用吴茱萸汤主治。这是阴盛导致的烦躁。诸如此类的情况，是常见的证候，并非单纯的热证。如果出现结胸证俱全而烦躁，吐利并见四逆而烦躁，恶寒蜷卧而烦躁，这些都是死证，无法治愈。
Fan (Vexation) refers to heat, which appears similar to but differs from Fa Re (Fever). Fa Re (Fever) is characterized by heat stagnating and erupting at the muscle surface, occurring intermittently. Fan (Vexation), on the other hand, is a state where this heat sensation persists without interruption. Both belong to exterior heat. However, Fan (Vexation) is the discomfort caused by heat, distinct from the intermittent nature of Fa Re (Fever); hence it is termed Fan Re (Vexatious Heat). The Classics state: "When patients suffer from vexatious heat, sweating leads to relief." It also states: "After inducing sweating, if the heat has subsided but half a day later abdominal vexation occurs with a floating and rapid pulse, administer Guizhi Tang (Cinnamon Twig Decoction) again." From this, it is evident that Fan (Vexation) belongs to exterior heat. Furthermore, Fan Teng (Vexatious Pain) implies heat pain, and Fan Ke (Vexatious Thirst) implies heat thirst. Thus, regarding Fan (Vexation) as a manifestation of heat leaves no room for doubt. As for Xiong Zhong Fan (Vexation in the Chest), Xin Zhong Fan (Vexation in the Heart), Nei Fan (Internal Vexation), and Xu Fan (Deficiency Vexation), all are attributed to heat.
Xu Fan (Deficiency Vexation) manifests as a sensation of wanting to vomit but being unable to do so, accompanied by internal turmoil, restlessness, inability to lie still, and a feeling of depression and discomfort. This arises because pathogenic heat has transmitted inward, leading to distinctions among Xiong Zhong Fan (Vexation in the Chest), Xin Zhong Fan (Vexation in the Heart), and Xu Fan (Deficiency Vexation), unlike Fan Re (Vexatious Heat) which remains an exterior condition. If vexation occurs without prior sweating, vomiting, or purging, it indicates heat transmitted through the meridians, not forming a Di Shi (Diaphragm Excess) pattern, and is typically treated with He Jie (Harmonizing) methods. If vexation occurs after sweating, vomiting, or purging, it indicates vexation due to pathogenic factors sinking inward, typically treated with Yong Tu (Inducing Vomiting) methods. Another view holds: If vexation precedes palpitations, it is an Excess pattern; if palpitations precede vexation, it is a Deficiency pattern. Practitioners should observe the origin of the heat, carefully assess excess and deficiency, and treat accordingly to avoid errors.
Fan (Vexation) stems from internal turmoil causing distress, while Zao (Restlessness) stems from anger manifesting as irritability. Collectively, both Fan (Vexation) and Zao (Restlessness) relate to heat. Analytically, however, they differ in Yin and Yang. Fan (Vexation) is Yang, while Zao (Restlessness) is Yin. The Classics state: "Heart heat causes Fan (Vexation), indicating Yang excess and Yin deficiency." It also states: "Kidney heat causes Zao (Restlessness), indicating Yin excess and Yang deficiency." Fan (Vexation) represents mild heat, whereas Zao (Restlessness) represents severe heat. Conditions such as Fan Teng (Vexatious Pain), Fan Man (Vexatious Fullness), Fan Ke (Vexatious Thirst), and Xu Fan (Deficiency Vexation) all use Fan (Vexation) to denote heat. However, if there is Zao (Restlessness) without Fan (Vexation), presenting as stifled restlessness and oppression, this is Yin Sheng Ge Yang (Yin Excess repelling Yang). Although the patient may be extremely restless and desire to lie in cold water, they cannot swallow water. "Zao Fan" (Restlessness followed by Vexation) refers to initial Fan (Vexation) gradually progressing to Zao (Restlessness). "Fan Zao" (Vexation followed by Restlessness) refers to initial Zao (Restlessness) subsequently turning into Fan (Vexation). The causes of Zao Fan vary. There is Zao Fan caused by pathogenic factors in the exterior, those in the interior, those caused by Fire Therapy (Huo Jie), those due to Yang Deficiency, and those due to Yin Excess. The Classics say: "If sweating should have been induced but was not, the person becomes restless and vexed." It also says: "With a floating and rapid pulse, no sweating, yet restlessness and vexation occur," both cases are primarily treated with Da Qing Long Tang (Major Green Dragon Decoction). This illustrates Zao Fan due to pathogenic factors in the exterior. If a patient has not had a bowel movement for five to six days, experiences hard and painful sensations around the umbilicus, and has periodic episodes of restlessness and vexation, this indicates dry feces accumulation, primarily treated with Cheng Qi Tang (Descending Powder Decoction). This illustrates Zao Fan due to pathogenic factors in the interior. In Tai Yang Disease, if fire fumigation is used but fails to induce sweating, the person will inevitably become restless. If fire ironing of the back induces heavy sweating, allowing intense heat to enter the Stomach, it also causes restlessness and vexation. This illustrates Zao Fan caused by Fire Therapy. If, after purging or sweating, the patient cannot sleep during the day but is quiet at night, without vomiting or thirst, lacking both exterior and interior symptoms, with a deep and fine pulse, and no significant body heat yet experiencing restlessness and vexation, Gan Jiang Fu Zi Tang (Dried Ginger and Aconite Decoction) is primarily used. This illustrates Zao Fan due to Yang Deficiency. In Shao Yin Disease, with vomiting and diarrhea, cold extremities, and extreme restlessness and vexation desiring death, Wu Zhu Yu Tang (Evodia Decoction) is primarily used. This illustrates Zao Fan due to Yin Excess. Such cases are common patterns, not purely heat conditions. However, if Jie Xiong Syndrome (Chest Binding) is fully present with restlessness and vexation, or if vomiting, diarrhea, and Si Ni (Four Coldness) accompany restlessness and vexation, or if aversion to cold and curling up accompany restlessness and vexation, these are all terminal syndromes that are incurable.