论曰∶风温尺寸俱浮，素伤于风，因而伤热，风与热搏，即为风温。其外证四肢不收，身热自汗，头疼喘息，发渴
昏
睡，或体重不仁，慎勿发汗，汗之则谵语烦躁，目无精彩，病在少阴厥阴二经，葳蕤汤、人参败毒散、小柴胡汤
选用。
按∶温病外证，四肢不收等恶证，乃温病之极重者，轻则为温，重则为风温，乃病名也。朱南阳曾道及之，若谓素
伤
于风，因而伤热，风与热搏，即为风温者，非确论也。谓不可发汗，乃调温之诀。
霖按∶陶氏极力辩论温暑，而于阴阳伏气，懵然不知，且将《难经》所载 厉杂气之温病，（古无瘟字，温即瘟也。）
拉杂是瘟温不分，无怪乎
执柴葛、解肌、人参、败毒数方，贻误后学也。
《内经》曰∶因于暑，汗烦则喘喝，静则多言。洁古又曰∶静而得之为中暑，动而得之为中热，中暑者阴证
，中热者阳证。仲景《伤寒论》中一证曰中 ，即暑也。脉虚而微弱，烦渴引饮，体热自汗，此盖得劳役体虚，
而暑邪干卫之候，是宜东垣清暑益气汤等补益之剂，治之而愈。一证曰热病，即中热也。脉洪而紧盛，头疼身热，
口燥心烦，此盖得之于冬感寒邪，郁积至夏而发，而挟暑而成大热之候，是宜黄连、白虎、解毒等汤清凉之剂，
调之而愈。曰中暑者，阴症内伤之为病也。曰中热者，恐亦外感之为病也。曰阴曰阳，岂不于斯而明辨之乎？学人
宜再思之。
按∶暑热一气也。感暑而病热，原不可分为二气，中与伤有轻重之别。丹溪有冒中伤三名，细思总为伤暑，其
极重者则称中耳，冒不必言也，已有专辨伤寒证，分有阴阳，暑证属火，多发扬激烈之状，总谓之阳，似无所为阴
者，惟其感深，日久骤发，而沉昏不省人事，闭目息微，此类似阴，其实火极气结，痰盛气闭，脏腑不通，咽喉嗌塞
使然，乃阳胜非阴也。阴证阳证，尚不可分，况以暑与热分之，益不达矣。
霖按∶此辟花溪以暑热分阴阳是矣。而谓暑为火极之证，与热不分，然则以六和汤为治暑主方，火热之证，果宜
浓朴、砂仁、藿香、半夏诸燥热之品乎？自相矛盾，亦不思甚矣。总因不明阴阳互根之义，故开口便错，近世王孟
英泥执暑为火邪，而不兼湿，亦由不读《内经》，剿袭一家之说，率尔操觚也。
论曰：风温病的寸脉和尺脉都呈现浮象，这是因为患者素来受风邪所伤，进而又感受热邪，风邪与热邪相互搏结，就形成了风温病。其外在证候表现为四肢无力无法收持，身体发热且自然出汗，头痛、气喘，口渴昏睡，或者身体沉重且感觉麻木不仁。切记不可使用发汗法治疗，如果误用发汗法，会导致胡言乱语、烦躁不安，眼睛失去神采。病位涉及少阴经和厥阴经，可选用葳蕤汤、人参败毒散或小柴胡汤进行治疗。
按语：温病的外在证候中，如四肢无力等严重恶候，是温病发展到极重阶段的表现，轻者称为温病，重者称为风温，这是疾病的名称。朱南阳曾提到过这一点。如果说“素来受风邪所伤，进而感受热邪，风与热搏结即为风温”，这种观点并非确切的论述。说“不可发汗”，才是调理温病的关键秘诀。
霖按：陶氏极力辩论温病与暑病的区别，但对于阴阳伏气（潜藏在体内的邪气）一无所知，并且将《难经》中记载的杂气所致温病（古代没有“瘟”字，“温”即“瘟”），杂乱地混同于瘟疫，导致温病与瘟病不分，难怪他执着于使用柴葛解肌汤、人参败毒散等方剂，从而贻误后学。
《黄帝内经》说：因于暑邪，出汗；心烦则气喘喝叫，安静时则多言。洁古（张元素）又说：静处而得病的是中暑，活动而得病的是中热。中暑属于阴证，中热属于阳证。仲景《伤寒论》中有一证称为中暍（yē，即中暑），就是暑病。脉象虚而微弱，心烦口渴想喝水，身体发热且自汗，这大概是因劳役过度导致体虚，而暑邪侵犯卫分（人体防御系统外层）的表现，适宜使用东垣清暑益气汤等补益药剂治疗，即可痊愈。另一证称为热病，就是中热。脉象洪大而紧盛，头痛身热，口燥心烦，这大概是冬天感受寒邪，郁积到夏天发作，并挟带暑邪形成大热的表现，适宜使用黄连解毒汤、白虎汤、解毒汤等清凉药剂调理，即可痊愈。所谓中暑，是阴证内伤引起的疾病。所谓中热，恐怕也是外感引起的疾病。说是阴证、阳证，难道不是在这里明确分辨的吗？学者应当再深思。
按语：暑和热本质上是同一气机。感受暑邪而生病发热，原本不可分为两种气，只是“中”（直中）与“伤”（渐伤）有轻重之别。丹溪有冒、中、伤三种说法，仔细思考总归都是伤暑，其中极重的情况才称为“中”。至于“冒”不必多说，已有专门辨析伤寒证，分为阴阳。暑证属于火，多表现出发扬激烈的状态，总称为阳，似乎没有所谓的阴证。只有当感受深重，日久突然发作，出现神志昏迷不省人事，闭目气息微弱，这种情况类似阴证，其实是火极导致气机郁结，痰盛气闭，脏腑不通，咽喉阻塞所致，乃是阳胜而非阴证。连阴证阳证都难以区分，何况以暑与热来区分，更加是不通达了。
霖按：这里批驳花溪以暑热分阴阳的观点是正确的。但他说暑是火极之证，与热不分，那么用六和汤作为治疗暑病的主方，对于火热之证，果真适合使用厚朴、砂仁、藿香、半夏这些燥热性质的药物吗？自相矛盾，也是不思量得太厉害了。总因为不明白阴阳互根的道理，所以开口就错。近世王孟英固执地认为暑为火邪，而不兼夹湿邪，也是因为不读《内经》，剿袭一家之说，轻率地写作文章。
Translation:
It is said: In Wind-Warmth disease, both the Cun (inch) and Chi (cubit) pulses are floating. This occurs because the patient has previously been injured by Wind pathogen, and subsequently injured by Heat pathogen; when Wind and Heat contend with each other, it becomes Wind-Warmth disease. Its external manifestations include flaccidity of the four limbs (inability to hold or move them), fever with spontaneous sweating, headache, panting, thirst, drowsiness, or heavy body with numbness. One must absolutely avoid inducing sweating; if sweating is induced erroneously, it will lead to delirium, irritability, and eyes lacking luster. The pathology involves the Shaoyin (Lesser Yin) and Jueyin (Terminal Yin) meridians. Wengyu Tang (Reed Rhizome Decoction), Renshen Baidu San (Ginseng Detoxification Powder), or Xiaochaihu Tang (Minor Bupleurum Decoction) may be selected for use.
Commentary: Among the external manifestations of Warm diseases, severe adverse signs such as flaccidity of the four limbs represent the most critical stage of Warm disease. Mild cases are termed Warm disease, while severe cases are termed Wind-Warmth disease; this is the name of the illness. Zhu Nanyang once mentioned this. To claim that "previous injury by Wind, subsequent injury by Heat, and their contention resulting in Wind-Warmth" is not an accurate theory. Stating that "sweating should not be induced" is the key principle for regulating Warm diseases.
Lin's Note: Tao Shi vigorously debated the distinctions between Warm and Summer-heat diseases but was ignorant of Yin-Yang latent Qi (pathogenic factors hidden within the body). Furthermore, he indiscriminately conflated the Warm diseases caused by miscellaneous Qi recorded in the *Nan Jing* (Classic of Difficult Issues) (in ancient times, there was no character for 'plague'; 'Warm' equaled 'Plague'), failing to distinguish between Warm and Plague diseases. No wonder he clung to formulas like Chai Ge Jie Ji Tang (Bupleurum and Kudzu Muscle-Releasing Decoction) and Renshen Baidu San, thereby misleading later generations of students.
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Due to Summer-heat, there is sweating; if vexed, there is panting and loud breathing; if calm, there is excessive talking. Jiegu (Zhang Yuansu) further stated: Contracted while at rest, it is Zhongshu (Heatstroke); contracted during activity, it is Zhongre (Heat Injury). Zhongshu belongs to Yin syndromes, while Zhongre belongs to Yang syndromes. In Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), one syndrome called Zhongye (Heatstroke) refers to Summer-heat disease. The pulse is deficient and weak, accompanied by vexation, thirst desiring drinks, body heat, and spontaneous sweating. This is likely due to physical exhaustion leading to deficiency, allowing Summer-heat pathogen to invade the Wei (Defensive) level. It is appropriate to treat with tonifying agents such as Dongyuan Qingshu Yiqi Tang (Dongyuan Clearing Summer-heat and Boosting Qi Decoction) until recovery. Another syndrome called Rebing (Heat Disease) refers to Zhongre. The pulse is surging and tight/full, accompanied by headache, body heat, dry mouth, and mental agitation. This is likely due to Cold pathogen contracted in winter, accumulating until summer onset, combined with Summer-heat to form a severe Heat condition. It is appropriate to regulate with cooling agents such as Huanglian Jiedu Tang (Coptis Detoxification Decoction), Baihu Tang (White Tiger Decoction), or Jiedu Tang until recovery. Zhongshu is described as a disease caused by Yin syndrome and internal injury. Zhongre is feared to be a disease caused by external contraction. Speaking of Yin and Yang, is it not clearly distinguished here? Students should reflect further.
Commentary: Summer-heat and Heat are essentially the same Qi. Contracting Summer-heat and becoming ill with Heat cannot originally be divided into two distinct Qi; there is only a difference in severity between "Zhong" (direct strike) and "Shang" (injury). Danxi proposed three terms: Mao (encounter), Zhong (strike), and Shang (injury). Upon careful consideration, they all amount to Summer-heat injury. The most severe cases are termed "Zhong." As for "Mao," it need not be discussed, as there is already specific differentiation for Cold Damage syndromes dividing Yin and Yang. Summer-heat syndromes belong to Fire, often manifesting with vigorous and intense symptoms, generally termed Yang, seemingly having no Yin counterpart. Only when the invasion is deep, occurring suddenly after a long duration, presenting with coma, unconsciousness, closed eyes, and faint respiration, does it resemble a Yin syndrome. However, this is actually due to extreme Fire causing Qi stagnation, abundant Phlegm blocking Qi, obstruction of Zang-Fu organs, and blockage of the throat, representing Yang excess rather than Yin. If even Yin and Yang syndromes cannot be distinguished, how much more so is it inappropriate to distinguish between Summer-heat and Heat?
Lin's Note: Here, criticizing Huaxi for distinguishing Yin and Yang based on Summer-heat and Heat is correct. However, he claims Summer-heat is a condition of extreme Fire, indistinguishable from Heat. Then, using Liuhe Tang (Six Harmonies Decoction) as the main formula for treating Summer-heat, is it truly suitable to use drying and heating herbs such as Houpo (Magnolia Bark), Sharen (Amomum Fruit), Huoxiang (Patchouli Herb), and Banxia (Pinellia Tuber) for Fire-Heat conditions? This is self-contradictory and shows a profound lack of thought. Ultimately, it stems from a failure to understand the mutual root of Yin and Yang, leading to errors from the outset. In recent times, Wang Mengying rigidly held that Summer-heat is merely Fire pathogen without dampness, also due to not reading the *Neijing* and blindly copying one school's theory, writing rashly.