经曰∶因于暑汗，烦者喘满，静者多言，体若燔炭，汗出而散。又曰∶气盛身寒，得之伤寒，气虚身热，得
之伤暑。陈飞霞曰∶婴儿之患，夏秋为甚。盖火土旺于长夏，正当金水受伤，稚阳阴微，已失天和。加之暑而热，
阳气浮于外，生冷戕其中。夏失长养，则不能生金，而病于暑。然有中暑而病者，有因暑而致病者，虽病有不同，
而总由于暑。（词意重复，二而一也。）故其为病，有阴阳二症，曰阴暑，曰阳暑，治犹冰炭，不可不辨也。阴暑
者，因暑而受寒也。凡膏粱之儿，畏暑贪凉，不避寒气；又或居深堂广厦，又或乍寒乍热之时，不谨衣被，以致
寒气袭于肌表。其症头痛，无汗，恶寒，身体拘急。此以暑月受寒，虽名阴
暑，即伤寒也。治宜温散五积散、清暑益气汤，不恶寒而发热者，人参白虎汤、热退后用调元生脉散补之。又有不
慎口腹，过食生冷瓜果、冷茶冷水，以致寒凉伤脏，而为吐呕、泻痢、腹痛等症。此亦因暑伤寒，寒邪在内，治
以温中为主，加味五苓散；不应，理中汤。阳暑者，藜藿之儿有之。常在烈日之中，坐于热地之上，澡浴寒涧之
内。其证发热头痛，烦躁，大渴大汗，脉洪滑大，便结，小便赤者，白虎汤；脉虚烦渴而少气者，人参白虎汤；若
眩晕者，生脉散；兼治暑，薷苓汤。凡治暑者，最当辨其阴阳虚实。若外中热邪，内亦烦躁而热，此表里俱热，
方是阳症。治宜清补如前。若脉虚无力，或为恶寒背寒，或为呕恶，或为腹痛泄泻，或四肢鼻尖微冷，或不喜茶
冷水，或息促气短，无力以动之类，皆阳中之阴症也。凡见此证，但当专顾元气，四君子汤为主治，或理中汤加芍
药。若虚寒甚者，则舍时令而从证，桂附在所必用。切不可因暑热之名，而执用寒凉解暑，否则其祸不可胜言矣。
《集成》温散五积散
白芷（一钱） 陈皮（五分） 川朴（七分） 桔梗（一钱） 枳壳（七分） 川芎（五分） 白芍（一钱）
茯苓（一钱） 白术（一钱） 当归（一钱） 半夏（六分） 桂枝（五分） 炮姜（五分） 炙甘草（一钱）
生姜（一钱） 大枣（一枚）
人参白虎汤（见前温病方内）
《集成》调元生脉散
潞参（一钱） 炙 （一钱） 寸冬（一钱） 五味（一钱） 炙甘草（一钱） 生姜（一钱） 大枣（一枚）
《集成》加味五苓散
白术（一钱） 茯苓（一钱） 猪苓（一钱） 泽泻（一钱） 桂枝（七分） 藿香梗（一钱） 宣木爪（一钱）
砂仁（五分） 生姜（一钱） 大枣（一枚）
上灯心十茎为引，水煎热服。
白虎汤 （见呕吐方内）
生脉散
人参（一钱） 寸冬（一钱） 五味子（一钱）
《集成》薷苓汤
白术（一钱） 香薷（一钱） 茯苓（一钱） 猪苓（一钱） 泽泻（一钱） 桂枝（五分） 白扁豆（一钱）
川朴（五分） 炙甘草（一钱） 生姜（一钱） 大枣（一枚） 灯心（一钱）
涂蔚生曰∶天地六淫之气，曰风寒暑湿燥火。然风者，吾知其为风，寒者，吾知其为寒，暑湿燥火者，吾知其为
暑湿燥火。再试究诘其何者为暑？暑为何若？则人莫不曰∶暑乃天地间一种炎热之气，至亢至烈。人感之而病，身
热自汗，面赤口干，烦躁多渴，便赤秘结等症。断未有闻项背强痛，发热恶寒，而名为伤暑者。亦断未有闻寒中腹
痛，肠鸣泄泻，而名为中暑者。盖暑乃天地自然化生之热气，人则体天地自然化生之道，而名之曰暑，并未有若何
矫揉造作者也。然患项背强痛，发热恶寒，寒中腹痛，肠鸣泄泻等症，亦多在于长夏。何也？天地之不能以时值盛
夏，而无片时寒凉之气，亦犹天地之不能以时值隆冬，而无片时温暖之气也。值盛夏而病项背强痛等证，亦犹值隆
冬而病发热恶寒，舌黄烦渴，二便秘结等症也。不能谓天地此时无此气，亦即不能谓吾人此时无此病。不能限定天
地何时何地，只有何种空气，亦即不能限定吾人何时何地，只有何种病症。然亦即不能谓吾人此时舍此病而外，不
应有其他种病症者也。如谓暑期之寒病、热病，均须一律以暑字贯之，而强分以阴暑阳暑。则试问于冬月之发
热恶寒与发热恶热等症，其将何以名乎？谓前者为阳伤寒乎？而时值凛冽，寒气病患，并无阳字之可加。谓后者为
阴伤寒乎？而病在阳火，群热用事，又无阴字之可加，岂不进退维谷乎？况暑气炎烈，吾人最易贪凉，图清爽，而
疏衣被，嗜口腹而伤生冷。值此时而病背痛恶寒，寒中泄泻等症，此犹时势之所必至，人事之不容或已者也。而
先贤过拘时令，均以此时炎热，不应有此种之
寒症。而此种之寒症，既已发生，则即宜一律以暑字联系之，贯穿之。不宜于暑字病外，另有其他病名，是何迂之甚
耶？洁古曰∶静而得之为中暑，动而得之为中热。中暑者阴症，中热者阳症。是其欲分暑热为二也。吾谓不如就人
事之安逸；以分中暑之深浅，又安能将暑之炎热而尚分为寒燠者乎？盖好逸恶劳，人之常情，而贪凉避暑，尤夏季人
之常情。然有时能力为之束缚，经济为之压迫，不能不从义任务，此亦事之无可如何耳。如山间之樵叟，田野之农夫，
有时精疲力乏，僵卧桑阴李下，侧息短埂横坡。俄而斜阳直射，炎光透肌，使其欲得片刻之清凉者，一变而为暑气
伤人。此为静而得之，为中暑之义也。若夫执戈以芸苗，荷锄以芟黍，使炎热之光，无可趋避，良好身体，一变而
为暑气伤身。此动而得之，为中热之义也。不然，其深居高堂广厦之中，息卧于电榻汽椅之上，仆外家侍于旁，风扇
置于上，有时而贪凉过甚，偶患寒中腹痛等症，岂亦可谓之中暑者乎？彼炎热之暑，虽欲中之，又乌得而中之乎？
独怪高明有如梦觉，亦尚泥于其说。以暑为阴邪，热为阳邪。其曰中暑也，感地激之气，阴与阴遇，头痛身热，面
垢自汗，与中热异，而小便清利，大便塘泄，呕吐少气，安静好眠，脉则虚怯、较之中热，大相径庭焉。又曰∶暑
必伤气，非黄 不足以益其气；暑必兼湿，非焦术不足以燥湿；暑必积寒，非附子不足以温其寒。然而其所用经
验方，则为 术姜附苓甘扁豆苡仁等药，是即普通人之所谓夏月寒中，而用温暖之法也。其曰中热也，感天炎之气，
阳与阳遇，头痛身热，面垢自汗，与中暑异，而小便赤涩，大便坚硬，胸满气喘，烦躁不得眠，脉则洪数，较之中暑，
殊隔天渊焉。又曰∶热甚发燥，非麦冬不足以清其燥；热甚为毒，非黄连不足以解其毒；热甚涸水，非猪苓不足以
利其水。然而其所用经验之方，则为苓术连甘前仁麦冬猪苓泽泄等药，是即普通人之所谓夏月伤暑，而用清凉之法也。
以吾观之，其曰阴与阴遇，发生头痛身热，便利溏
泄等症，乃人事之贪清凉，而疏衣被之类也。其曰阳与阳遇，发生头痛身热、便赤坚硬等症，方为人事之辛苦，而
中天时之暑热也。非然，则暑字与热，将何以解？中暑之与中寒，又何以异？余今断言之曰∶冬时既不能无火
热名之，而夏时亦即不能无伤寒等病。冬时之火热等病，既可以火热名之，而夏时之伤寒等病，亦可以伤寒名之。
又何必苦拘时令，而分暑为阴暑、阳暑，讳言伤寒也乎。亦又何必分暑为阴邪，热为阳邪，而误会圣意也乎。
原文说：因于暑邪出汗，烦躁的表现为气喘胸闷，安静的表现为多言乱语，身体像燃烧的炭火一样热，通过发汗使邪气散去。又说：正气盛而身体怕冷的，是得了伤寒；正气虚而身体发热的，是得了伤暑。陈飞霞说：婴儿患病，在夏秋季节尤为严重。因为火土之气旺盛于长夏，此时正值金水二脏受伤，小儿阳气稚嫩、阴液微弱，已经失去了阴阳调和的状态。再加上暑热之气，导致阳气浮越于体表，又因食用生冷食物损伤中焦脾胃。夏季未能正常生长养育（肺气），则不能生肺金，从而患暑病。然而，有直接中暑而发病的，也有因暑天环境而致病的情况，虽然病症表现不同，但总归都是由于暑邪引起的。（这两者意思重复，实为一回事。）所以其病症分为阴阳两类，称为阴暑和阳暑，治疗方法如同冰与炭般截然不同，不可不加以辨别。
所谓阴暑，是因为在暑天感受了寒邪。凡是那些生活优渥的婴儿，害怕暑热而贪图凉爽，不注意躲避寒气；或者居住在深堂广厦之中，或者在乍寒乍热的时候，穿衣盖被不慎，导致寒气侵袭肌表。其症状表现为头痛、无汗、怕冷、身体拘紧僵硬。这是因为在暑月受了寒，虽然名叫阴暑，实际上就是伤寒。治疗适宜用温散法，方选五积散或清暑益气汤；如果不怕冷而是发热的，用人参白虎汤；热退后使用调元生脉散来补益。又有因为不注意饮食，过量食用生冷瓜果、冷茶冷水，导致寒凉之邪损伤内脏，而出现呕吐、腹泻痢疾、腹痛等症状。这也是因暑天受寒，寒邪在体内，治疗以温中为主，方选加味五苓散；如果无效，选用理中汤。
所谓阳暑，多见于普通百姓家的孩子。经常待在烈日之下，坐在滚烫的地面上，或者在寒冷的山涧溪水中洗澡。其症状表现为发热头痛、烦躁、极度口渴、大汗淋漓、脉象洪滑大、大便干结、小便颜色红赤的，用白虎汤；脉象虚弱、烦躁口渴且气短的，用人参白虎汤；如果出现眩晕的，用生脉散；兼治暑湿的，用薷苓汤。
凡治疗暑病，最应当辨别其阴阳虚实。如果是外感热邪，内部也烦躁发热，这是表里俱热，这才是阳证。治疗适宜清热补益，如前所述。如果脉象虚弱无力，或者出现怕冷、背部发冷，或者呕吐恶心，或者腹痛泄泻，或者四肢和鼻尖微微发冷，或者不喜欢喝冷茶冷水，或者呼吸急促气短、无力活动之类的，都属于阳证中的阴证。凡是见到这些证候，只应当专门顾护元气，以四君子汤为主要治疗方剂，或者用理中汤加芍药。如果虚寒非常严重的，则舍弃时令因素而从证候论治，附子、肉桂在所必用。切不可因为“暑热”的名字，就固执地使用寒凉药物来解暑，否则造成的祸害不可胜数。
《集成》温散五积散
白芷（一钱） 陈皮（五分） 川朴（七分） 桔梗（一钱） 枳壳（七分） 川芎（五分） 白芍（一钱）
茯苓（一钱） 白术（一钱） 当归（一钱） 半夏（六分） 桂枝（五分） 炮姜（五分） 炙甘草（一钱）
生姜（一钱） 大枣（一枚）
《集成》调元生脉散
潞参（一钱） 炙黄芪（一钱） 寸冬（一钱） 五味子（一钱） 炙甘草（一钱） 生姜（一钱） 大枣（一枚）
《集成》加味五苓散
白术（一钱） 茯苓（一钱） 猪苓（一钱） 泽泻（一钱） 桂枝（七分） 藿香梗（一钱） 宣木瓜（一钱）
砂仁（五分） 生姜（一钱） 大枣（一枚）
以上灯心草十茎为引子，用水煎煮后热服。
白虎汤 （见呕吐方内）
《集成》薷苓汤
白术（一钱） 香薷（一钱） 茯苓（一钱） 猪苓（一钱） 泽泻（一钱） 桂枝（五分） 白扁豆（一钱）
川朴（五分） 炙甘草（一钱） 生姜（一钱） 大枣（一枚） 灯心草（一钱）
涂蔚生说：天地间的六淫邪气，称为风、寒、暑、湿、燥、火。然而对于风，我知道它是风；对于寒，我知道它是寒；对于暑、湿、燥、火，我知道它们是暑、湿、燥、火。再深入探究诘问，究竟什么算是暑？暑是什么样子的？人们没有不说：暑是天地间一种炎热的气，极其亢奋猛烈。人感受了它而生病，身体发热、自然出汗、面色红赤、口干、烦躁、多渴、小便红赤、大便秘结等症状。从来没有听说过项背强痛、发热恶寒，却称之为伤暑的。也从来没有听说过寒气侵入腹部导致腹痛、肠鸣泄泻，却称之为中暑的。大概暑是天地自然化生的热气，人顺应天地自然化生的规律，所以称之为暑，并没有任何矫揉造作的成分。然而，出现项背强痛、发热恶寒、寒气侵入腹部导致腹痛、肠鸣泄泻等症状，也多发生在长夏季节。为什么呢？天地不可能在时值盛夏的时候，没有片刻的寒凉之气，就像天地不可能在时值隆冬的时候，没有片刻的温暖之气一样。在盛夏时节患上项背强痛等证，也就像在隆冬时节患上发热恶寒、舌苔黄、烦躁口渴、大小便干结等症状一样。不能说天地在这个时候没有这种气，也就不能说人在这个时候没有这种病。不能限定天地何时何地只有某种空气，也就不能限定人类何时何地只有某种病症。然而也不能说人在这个时候除了这种病之外，不应该有其他种类的病症。如果说暑期的寒病、热病，都必须一律用“暑”字来概括，并强行分为阴暑和阳暑。那么试问在冬季出现的发热恶寒与发热恶热等症状，将如何命名呢？称前者为阳伤寒吗？但当时节凛冽，寒气致病，并没有“阳”字可以加上。称后者为阴伤寒吗？但病在阳火，群热用事，又没有“阴”字可以加上，这岂不是进退两难吗？况且暑气炎烈，人们最容易贪图凉爽，图清爽，于是疏衣薄被，嗜好口腹而损伤生冷。在这个时节患上背痛恶寒、寒中泄泻等症状，这是时势所必然，人事上无法避免的。而先贤过于拘泥于时令，认为此时炎热，不应有这种寒症。而这种寒症既然已经发生，就应该一律用“暑”字联系起来、贯穿起来。不应当在“暑”字病名之外，另有其他病名，这是多么迂腐啊！
洁古说：安静状态下得的是中暑，活动状态下得的是中热。中暑属于阴证，中热属于阳证。这是他想要将暑热分为两类的说法。我认为不如就人事的安逸程度，来区分中暑的深浅，怎么能将暑的炎热还分为寒冷和温暖呢？大概喜好安逸厌恶劳累，是人的常情，而贪图凉爽避暑，更是夏季人的常情。然而有时能力被束缚，经济被压迫，不得不从事义务劳动，这也是无可奈何的事。比如山间的樵夫，田野的农夫，有时精疲力竭，僵卧在桑树李树的阴凉下，侧身躺在短埂横坡上。忽然斜阳直射，炎光透入肌肤，使他们想要得到片刻清凉的愿望，一变而为暑气伤人。这就是“静而得之”，符合中暑的含义。如果是拿着戈具除草，扛着锄头收割黍米，让炎热的阳光无处躲避，良好的身体一变而为暑气伤身。这就是“动而得之”，符合中热的含义。不然的话，那些住在高堂广厦之中，躺在电榻汽椅之上，仆人侍奉在旁，风扇置于上方的富贵之人，有时因为贪凉过度，偶尔患上寒中腹痛等症状，难道也可以称之为中暑吗？那炎热的暑气，虽然想侵袭他们，又怎么能侵袭进去呢？
唯独奇怪的是，高明如梦觉先生，竟然还拘泥于这种说法。认为暑是阴邪，热是阳邪。他说中暑，是感受地下的激气，阴与阴相遇，头痛身热，面垢自汗，这与中热不同，而且小便清利，大便溏泄，呕吐少气，安静好眠，脉象虚怯，这与中热相比，大相径庭。他又说：暑必伤气，非黄芪不足以益其气；暑必兼湿，非焦白术不足以燥湿；暑必积寒，非附子不足以温其寒。然而他所用的经验方，却是白术、干姜、附子、茯苓、甘草、扁豆、薏苡仁等药物，这就是普通人所谓的夏天寒中，而用温暖的方法治疗。他说中热，是感受天上的炎气，阳与阳相遇，头痛身热，面垢自汗，这与中暑不同，而且小便赤涩，大便坚硬，胸满气喘，烦躁不得眠，脉象洪数，这与中暑相比，殊隔天渊。他又说：热甚导致燥，非麦冬不足以清其燥；热甚成为毒，非黄连不足以解其毒；热甚耗竭津液，非猪苓不足以利其水。然而他所用的经验方，却是茯苓、白术、黄连、甘草、前胡、杏仁、麦冬、猪苓、泽泻等药物，这就是普通人所谓的夏天伤暑，而用清凉的方法治疗。
在我看来，他说阴与阴相遇，发生头痛身热、便利溏泄等症状，乃是人事上贪图清凉，疏衣薄被之类的原因。他说阳与阳相遇，发生头痛身热、便赤坚硬等症状，方才符合人事上的辛苦，以及中天时的暑热。如果不是这样，那么“暑”字与“热”字，将如何解释？中暑与中寒，又有什么区别？我现在断言：冬天既然不能没有火热之名，那么夏天也就不能没有伤寒等疾病。冬天的火热等疾病，既然可以用火热命名，那么夏天的伤寒等疾病，也可以用伤寒命名。又何必苦苦拘泥于时令，而将暑分为阴暑、阳暑，忌讳谈论伤寒呢？又何必将暑分为阴邪，热分为阳邪，从而误解圣人的本意呢？
The classics state: "Affected by summerheat, sweating occurs; those who are restless exhibit panting and chest fullness, while those who are quiet speak excessively. The body feels like burning charcoal, but the pathogen is dispersed through sweating." It also states: "When qi is abundant but the body feels cold, it is contracted as Cold Damage (Shanghan); when qi is deficient but the body feels hot, it is contracted as Summerheat Injury (Shangshu)." Chen Feixia stated: "Infants' illnesses are more severe in summer and autumn. This is because Fire and Earth qi flourish during late summer, at which time Metal and Water organs are injured. With tender yang and weak yin, harmony of heaven and humanity is already lost. Added to this is the heat of summer, causing yang qi to float on the exterior, while raw and cold foods damage the middle jiao. If summer fails to nourish properly, Metal cannot be generated, leading to summerheat disease. However, there are cases of direct summerheat stroke and cases caused by the summer environment. Although the manifestations differ, all stem from summerheat." (These two meanings are repetitive, essentially one and the same.) Therefore, its diseases are divided into two categories: Yin Summerheat and Yang Summerheat. Their treatments are as different as ice and charcoal, and must be distinguished carefully.
Yin Summerheat refers to contracting cold due to summer conditions. It often affects infants from affluent families who fear the heat and seek coolness, failing to avoid cold air; or those living in deep halls and large mansions, or those who fail to dress warmly during fluctuating temperatures, allowing cold pathogens to invade the muscle layer. Symptoms include headache, absence of sweating, aversion to cold, and bodily stiffness. Because cold was contracted during the summer month, although named Yin Summerheat, it is essentially Cold Damage (Shanghan). Treatment should employ warm dispersal methods, using Wuji San (Five Accumulations Powder) or Qingshu Yiqi Tang (Clear Summerheat and Benefit Qi Decoction). If there is no aversion to cold but rather fever, Renshen Baihu Tang (Ginseng White Tiger Decoction) is used; after the fever subsides, Diaoyuan Shengmai San (Regulate Origin and Generate Pulse Powder) is used for tonification. Another type arises from dietary negligence, overconsumption of raw fruits, vegetables, cold tea, or water, damaging the internal organs with cold. This leads to vomiting, diarrhea/dysentery, and abdominal pain. This is also cold invading due to summer conditions, with cold pathogens inside. Treatment focuses on warming the middle, using Jiawei Wuling San (Modified Five-Ingredient Powder with Poria) as the primary formula; if ineffective, Lizhong Tang (Regulate the Middle Decoction) is used.
Yang Summerheat typically affects children from commoner families. They stay under the scorching sun, sit on hot ground, or bathe in cold mountain streams. Symptoms include fever, headache, restlessness, extreme thirst, profuse sweating, a flooding-slippery-large pulse, constipation, and dark red urine. For these, Baihu Tang (White Tiger Decoction) is indicated. If the pulse is deficient with restlessness, thirst, and shortness of breath, Renshen Baihu Tang (Ginseng White Tiger Decoction) is used. If dizziness occurs, Shengmai San (Generate Pulse Powder) is used. For summerheat combined with dampness, Ruling Tang (Artemisia and Poria Decoction) is used.
In treating summerheat diseases, distinguishing between yin/yang and deficiency/excess is paramount. If external heat pathogens affect the interior, causing internal restlessness and heat, this is excess heat in both exterior and interior, constituting a Yang Syndrome. Treatment should involve clearing heat and tonifying, as described above. If the pulse is weak and powerless, or if there is aversion to cold/back cold, vomiting/nausea, abdominal pain/diarrhea, slight coldness in limbs/nose tip, dislike for cold drinks, rapid breathing/shortness of breath, or inability to move due to weakness, these belong to Yin Syndromes within Yang contexts. In such cases, one must focus solely on protecting Yuan Qi (Original Qi), using Sijunzi Tang (Four Gentlemen Decoction) as the main treatment, or Lizhong Tang (Regulate the Middle Decoction) with Shaoyao (Peony Root). If deficiency-cold is severe, one should abandon seasonal considerations and treat based on symptoms; Fuzi (Aconite Root) and Rougui (Cinnamon Bark) are essential. One must not stubbornly use cold-cooling herbs just because of the name "summerheat," or the consequences will be dire.
*Jicheng* Warm Dispersal Wuji San (Five Accumulations Powder):
Baizhi (Angelicae Dahuricae Radix, 1 qian), Chenpi (Citri Reticulatae Pericarpium, 5 fen), Chuanpu (Magnoliae Officinalis Cortex, 7 fen), Jiegeng (Platycodonis Radix, 1 qian), Zhike (Aurantii Fructus Immaturus, 7 fen), Chuanxiong (Ligustici Chuanxiong Rhizoma, 5 fen), Baishao (Paeoniae Radix Alba, 1 qian), Fuling (Poria, 1 qian), Baizhu (Atractylodis Macrocephalae Rhizoma, 1 qian), Danggui (Angelicae Sinensis Radix, 1 qian), Banxia (Pinelliae Rhizoma, 6 fen), Guizhi (Cinnamomi Ramulus, 5 fen), Paojiang (Zingiberis Rhizoma Preparatum, 5 fen), Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparatum, 1 qian), Shengjiang (Zingiberis Rhizoma Recens, 1 qian), Dazao (Jujubae Fructus, 1 piece).
Renshen Baihu Tang (Ginseng White Tiger Decoction) - See previous Wenbing formulas.
*Jicheng* Diaoyuan Shengmai San (Regulate Origin and Generate Pulse Powder):
Lushen (Codonopsis Pilosula, 1 qian), Zhi Huangqi (Astragali Radix Preparatum, 1 qian), Cundong (Ophiopogonis Radix, 1 qian), Wuweizi (Schisandrae Chinensis Fructus, 1 qian), Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparatum, 1 qian), Shengjiang (Zingiberis Rhizoma Recens, 1 qian), Dazao (Jujubae Fructus, 1 piece).
*Jicheng* Jiawei Wuling San (Modified Five-Ingredient Powder with Poria):
Baizhu (Atractylodis Macrocephalae Rhizoma, 1 qian), Fuling (Poria, 1 qian), Zhuling (Polyporus, 1 qian), Zexie (Alismatis Rhizoma, 1 qian), Guizhi (Cinnamomi Ramulus, 7 fen), Huoxiang Geng (Agastaches Herba Stem, 1 qian), Xuan Mugua (Chaenomelis Fructus, 1 qian), Sharen (Amomi Fructus Rotundus, 5 fen), Shengjiang (Zingiberis Rhizoma Recens, 1 qian), Dazao (Jujubae Fructus, 1 piece). Use ten stems of Dengxincao (Junci Medulla) as a guide, decoct in water, and take hot.
Baihu Tang (White Tiger Decoction) - See Vomiting formulas.
Shengmai San (Generate Pulse Powder):
Renshen (Panacis Ginseng Radix, 1 qian), Cundong (Ophiopogonis Radix, 1 qian), Wuweizi (Schisandrae Chinensis Fructus, 1 qian).
*Jicheng* Ruling Tang (Artemisia and Poria Decoction):
Baizhu (Atractylodis Macrocephalae Rhizoma, 1 qian), Xiangru (Elsholtziae Herba, 1 qian), Fuling (Poria, 1 qian), Zhuling (Polyporus, 1 qian), Zexie (Alismatis Rhizoma, 1 qian), Guizhi (Cinnamomi Ramulus, 5 fen), Bian Dou (Dolichoris Semen, 1 qian), Chuanpu (Magnoliae Officinalis Cortex, 5 fen), Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparatum, 1 qian), Shengjiang (Zingiberis Rhizoma Recens, 1 qian), Dazao (Jujubae Fructus, 1 piece), Dengxincao (Junci Medulla, 1 qian).
Tu Weisheng stated: The six exogenous pathogens of heaven and earth are Wind, Cold, Summerheat, Dampness, Dryness, and Fire. Regarding Wind, I know it as Wind; regarding Cold, I know it as Cold; regarding Summerheat, Dampness, Dryness, and Fire, I know them as such. But if we probe further to ask what constitutes Summerheat? What is Summerheat like? People invariably say: Summerheat is a hot and fiery qi in heaven and earth, extremely vigorous and fierce. When humans contract it, they suffer from fever, spontaneous sweating, red face, dry mouth, restlessness, excessive thirst, dark urine, and constipation. There has never been a case where neck and back stiffness, fever, and aversion to cold were named Summerheat Injury. Nor has there ever been a case where abdominal pain from cold invasion, borborygmus, and diarrhea were named Summerheat Stroke. Summerheat is naturally generated hot qi from heaven and earth. Humans follow the natural way of heaven and earth, hence naming it Summerheat, without any artificial manipulation. However, symptoms like neck/back stiffness, fever, aversion to cold, abdominal pain from cold, borborygmus, and diarrhea often occur in late summer. Why? Just as heaven and earth cannot lack even a moment of cool air during midsummer, they cannot lack warmth during midwinter. Falling ill with neck/back stiffness in midsummer is akin to falling ill with fever/aversion to cold/tongue coating yellow/restlessness/constipation in midwinter. One cannot claim that heaven and earth lack this qi at this time, nor can one claim that humans lack this disease at this time. One cannot limit heaven and earth to having only specific air at specific times/places, nor can one limit humans to having only specific diseases at specific times/places. However, one also cannot say that humans should not have other diseases besides these at this time. If one insists that all cold and heat diseases in summer must be categorized under "Summerheat" and forcibly divided into Yin Summerheat and Yang Summerheat, then how should we name winter's fever/aversion to cold versus fever/aversion to heat? Call the former Yang Cold Damage? But in freezing weather with cold pathogens, there is no "Yang" to add. Call the latter Yin Cold Damage? But with fire/pathogens and heat prevailing, there is no "Yin" to add. This puts us in a dilemma. Moreover, summerheat is fierce, making people prone to seeking coolness, wearing thin clothes, and eating raw/cold foods. Contracting back pain/aversion to cold or cold-induced diarrhea in this season is inevitable due to circumstances and human behavior. Yet ancient sages were too rigid about seasons, believing that in such hot weather, cold syndromes should not exist. Since these cold syndromes do occur, they insisted on linking them all to "Summerheat," refusing to allow other disease names outside of "Summerheat." How pedantic is this!
Jiegu said: "Obtained while resting is Summerheat Stroke (Zhongshu); obtained while moving is Heat Stroke (Zhongre). Summerheat Stroke is a Yin syndrome; Heat Stroke is a Yang syndrome." He sought to divide Summerheat and Heat. I argue that we should distinguish the depth of Summerheat Stroke based on human activity levels (rest vs. exertion), rather than dividing the heat of Summerheat into cold and warm. Preferring ease and avoiding labor is human nature; seeking coolness in summer is especially common. Sometimes, however, ability is constrained, or economy pressured, forcing one to work. Consider a mountain woodcutter or field farmer, exhausted, lying stiffly under mulberry or plum trees, resting on slopes. Suddenly, slanting sunlight penetrates the skin, turning their desire for coolness into injury by summerheat. This is "obtained while resting," fitting the meaning of Summerheat Stroke. Conversely, wielding a hoe to weed or harvest millet, with no escape from intense heat, transforming a healthy body into one injured by summerheat, is "obtained while moving," fitting the meaning of Heat Stroke. Otherwise, consider those in high halls, lying on electric beds/chairs, served by servants, with fans blowing, who occasionally get abdominal pain from excessive cooling. Can this be called Summerheat Stroke? The fierce heat cannot enter them.
It is strange that enlightened scholars like Mengjue still cling to this view. They claim Summerheat is Yin pathogen, Heat is Yang pathogen. They say Summerheat Stroke involves feeling "earth-stirring qi," Yin meeting Yin, causing headache, fever, greasy face, sweating, differing from Heat Stroke, with clear urine, loose stools, vomiting, shortness of breath, quietness, sleepiness, and a weak pulse—vastly different from Heat Stroke. They also say: Summerheat always damages Qi; only Huangqi (Astragalus) can tonify Qi; Summerheat always combines with Dampness; only charred Baizhu (Atractylodes) can dry Dampness; Summerheat always accumulates Cold; only Fuzi (Aconite) can warm Cold. Yet their empirical formulas use Baizhu, Jiang (Ginger), Fuzi, Fuling, Gancao, Bidou, Yiren—standard summer cold-mid warming methods. They say Heat Stroke involves feeling "heaven-burning qi," Yang meeting Yang, causing headache, fever, greasy face, sweating, differing from Summerheat Stroke, with dark/scanty urine, hard stools, chest fullness, panting, restlessness, insomnia, and flooding-rapid pulse—separated by a world from Summerheat Stroke. They also say: Severe heat causes dryness; only Maidong (Ophiopogon) clears dryness; Severe heat becomes toxin; only Huanglian (Coptis) resolves toxin; Severe heat depletes fluids; only Zhuling (Polyporus) promotes urination. Yet their empirical formulas use Fuling, Baizhu, Huanglian, Gancao, Qianhu, Xingren, Maidong, Zhuling, Zexie—standard summer heat-clearing methods.
In my view, when they describe Yin meeting Yin causing headache, fever, loose stools, it is actually due to human greed for coolness and thin clothing. When they describe Yang meeting Yang causing headache, fever, dark/hard stools, it fits human hardship and heavenly summer heat. Otherwise, how to explain "Summerheat" vs. "Heat"? How to distinguish Summerheat Stroke from Cold Damage? I assert: Winter cannot lack Fire/Heat diseases, so Summer cannot lack Cold Damage diseases. Winter Fire/Heat diseases are named Fire/Heat; Summer Cold Damage diseases should be named Cold Damage. Why rigidly adhere to seasons, dividing Summerheat into Yin/Yang, and shunning the term Cold Damage? Why divide Summerheat as Yin pathogen and Heat as Yang pathogen, misunderstanding the Sage's intent?