手心者，心之营名劳宫，手少阴脉入掌中，故心所生病，掌中热痛。心主手厥阴包络脉入掌中，是动
则病手心热，所生病者，烦心，掌中热。是知手心热者，皆二经之火，为病百端，岂一症一方可言哉？
原其方旨，必是当时为忧虑过节，津液不布，停聚成痰，温郁伏心，火不得发越，故用此方，因集于此。
阴血虚而热者，叙之太略。阴阳之在人身，犹权衡之不可高下。阳盛则热，阴盛则寒。况天地之气，
阳大而阴小，人禀之以生，故阳易胜、阴易乏，阴不敌阳则热发于内而彻于外，故百病皆生于阴阳之胜负
也。阳为强盛或客邪入害其正，则皆随其胜负处发为热病，故《内经》诸篇，屡书不一。仲景明六经五脏
之治法，河间明水火阴阳之微旨，东垣有内伤治火分经之药。今先生参用三家之说，尝谓相火易起，遇五
性为物所感，不能不动，动则厥阳之五火从而相扇，是
相火起于妄，妄则煎熬真阴，阴虚则病，阴绝则死，此水火阴阳为病之源。先生治血虚发热，而血亦分阴阳。
若血之阴不足，如芎、归辛温亦在不用；若血之阳不足，虽姜、桂辛热，而亦用之。与泻火之法有正治，有
从治，皆在临机应变，其不执方也如此。
盖酒大热有毒，况人身阳气本热，得酒则热愈炽愈刚，阴气必破散，阳气亦消亡而死矣，岂止难治而
已！设身之阴气因酒而耗，自热不甚，惟酒热而病，阴气之散有未绝，则犹有可治之理。姑书一二以验之。
一人每晨饮烧酒数杯，后终日饮常酒，至五六月，大发热，医用水摊心腹，消复增之，内饮以药，三日
乃愈。
一人年二十，于四月病发热，脉浮沉皆有，不足意，其间得洪数一种，随热进退，彼时知非伤寒也。因
问必是过饮酒毒在内，今为房劳，气血虚乏而病作耶？曰∶正月间，每晨饮烧酒，吃大肉近一月矣！予得病
情，遂用补气血药，加干葛以解酒毒。服一帖，微汗，反懈怠，热如故。因思是病气血皆虚，不禁葛根之散，
必得枸距子方可解也。偶有一小枝在书册中，幸不腐
烂而干，加前药内，煎服，一帖而愈。吁！孙真人云∶医者意也。但患病情察之未到，药味思之未得，
若病药两投，何患不痊！
手心部位，是心之营气汇聚之处，名为劳宫穴。手少阴心经的脉气进入手掌中，所以心经所生的疾病，会出现掌心发热疼痛的症状。手厥阴心包络经的脉气也进入手掌中，如果该经脉发生病变，则会出现手心发热的症状；其所主的疾病，包括心烦、掌心发热。由此可知，手心发热这一症状，都是由于这两条经脉的火邪所致，引发的病症千变万化，岂能用单一的症状和单一的方剂来概括呢？
推究其方剂的宗旨，必定是因为当时患者忧虑过度，导致津液不能正常布散，停滞积聚而成痰饮，痰热温郁伏于心包，使火邪不得发散，因此使用此方，故将此案例汇集于此。
对于因阴血虚而发热的情形，前人的论述过于简略。阴阳在人体中，就像秤锤和秤杆一样，不可偏颇。阳气盛则生热，阴气盛则生寒。况且天地之气，阳大阴小，人禀受天地之气而生，所以阳气容易亢盛，阴气容易匮乏。当阴气不敌阳气时，热就会从体内发出并通达于体表，所以百病都产生于阴阳的胜负失衡。阳气强盛，或者外来的邪气侵害正气，都会随着胜负的情况表现为热病，所以《内经》各篇中多次记载，不一而足。张仲景阐明了六经五脏的治疗法则，刘河间阐明了水火阴阳的精微旨意，李东垣提出了内伤治疗中按经络区分用药的方法。如今先生参用这三家的学说，曾经说相火容易兴起，遇到人的五种情志被外物所感，就不能不发动，一旦发动，厥阳的五种火邪便随之煽动，这是相火起于妄动，妄动则会煎熬真阴，阴虚则生病，阴绝则死亡，这就是水火阴阳致病的根源。先生治疗血虚发热，而血也分阴阳。如果是血的阴分不足，像川芎、当归这样辛温的药物也不在使用之列；如果是血的阳分不足，即使是干姜、肉桂这样辛热的药物，也会使用。这与泻火之法有正治法，有从治法，都在根据时机灵活应变，他不拘泥于固定方剂正是如此。
酒是大热且有毒之物，何况人身上的阳气本来属热，得到酒后热势更加炽烈刚强，阴气必然破散，阳气也会消亡而死，这岂止是难以治疗而已！假设身上的阴气因为饮酒而耗损，自身发热尚不严重，只是由酒的热毒致病，如果阴气的消散尚未达到绝灭的程度，那么还有可治的道理。姑且记录一二以作验证。
有一人每天早晨喝几杯烧酒，后来整天喝普通酒，到了五六月天，出现大发热的症状，医生用水摊敷在心腹部，病情稍有好转又加重，内部服药治疗，三天才痊愈。
有一人二十岁，在四月发病发热，脉象浮取沉取都有，起初不在意，其间出现了一种洪数脉，随着热势进退变化，那时知道这不是伤寒病。于是询问：必定是过量饮酒，酒毒留在体内，现在又因为房劳过度，气血虚乏而发病吗？回答说：正月期间，每天早晨喝烧酒，吃大量肉食近一个月了！我了解了病情后，于是使用补气血的药物，加入干葛（葛根）以解酒毒。服用一帖药后，微微出汗，反而感到懈怠无力，热势依旧。于是思考这个病气血皆虚，承受不住葛根的疏散作用，必须得到枸杞子才能解毒。偶然发现书册中有一小枝枸杞，幸好没有腐烂而是干燥的，加入前面的药物中，煎服，一帖药就痊愈了。唉！孙思邈真人说：医者的关键在于意念。只怕对病情的考察未到，对药味的思考未得，如果病与药两者都能投合，还担心什么不能痊愈呢！
The palm area is where the Ying (Nutrient) Qi of the Heart gathers, known as Laogong (PC8). The meridian of Hand-Shaoyin (Heart) enters the palm; therefore, diseases generated by the Heart manifest as heat and pain in the palm. The meridian of Hand-Jueyin (Pericardium) also enters the palm; when this meridian is disturbed, it causes heat in the palm. Diseases governed by this meridian include vexation in the heart and heat in the palm. From this, we know that heat in the palms is caused by Fire from these two meridians, leading to a myriad of pathologies, which cannot be addressed by merely citing one symptom and one formula.
Examining the purport of the original formula, it must have been prescribed because the patient had previously suffered from excessive worry, causing Jin-Ye (Body Fluids) to fail in their distribution, stagnating and accumulating into Tan (Phlegm). The warmth and depression of this Phlegm-Heat became latent in the Pericardium, preventing the Fire from venting outward. Thus, this formula was used, and this case is collected here.
Cases of heat due to Yin-Blood deficiency are described too briefly. Yin and Yang in the human body are like the counterpoise and beam of a scale; neither can be excessively high or low. Excess Yang generates heat; excess Yin generates cold. Moreover, the Qi of Heaven and Earth: Yang is large, Yin is small. Humans are born receiving this Qi; thus, Yang is prone to excess, and Yin is prone to deficiency. When Yin cannot withstand Yang, heat arises internally and permeates externally. Therefore, all diseases arise from the victory and defeat of Yin and Yang. If Yang is strong or if external pathogens harm the Zheng (Upright) Qi, heat diseases will manifest according to the site of victory and defeat. Hence, the chapters of Nei Jing (The Inner Canon) record this repeatedly. Zhang Zhongjing clarified the treatment methods for the Six Meridians and Five Zang Organs; Liu Wansu clarified the subtle principles of Water and Fire, Yin and Yang; Li Dongyuan proposed medicines for treating internal injury fire classified by meridians. Now, Mr. Dai synthesizes the theories of these three masters. He once stated that Xiang Huo (Ministerial Fire) easily rises; when affected by the Five Emotions and external stimuli, it inevitably moves. Once moved, Jue Yang (Revolted Yang) and its five fires fan each other. Ministerial Fire arises from reckless movement; such recklessness boils down Zhen Yin (True Yin). Yin deficiency leads to disease; Yin exhaustion leads to death. This is the source of diseases involving Water, Fire, Yin, and Yang. In treating heat due to Blood deficiency, Mr. Dai distinguishes between Yin and Yang within Blood. If the Yin aspect of Blood is insufficient, pungent-warm herbs like Xiong Gui (Ligusticum Chuanxiong and Angelica Sinensis) are not used. If the Yang aspect of Blood is insufficient, even pungent-hot herbs like Gan Jiang (Dried Ginger) and Gui Zhi (Cinnamon Twig) may be used. This aligns with the methods of clearing Fire, employing either direct treatment (Zheng Zhi) or contrary treatment (Cong Zhi), adapting to circumstances on the spot, demonstrating his non-adherence to fixed formulas.
Wine is extremely hot and toxic. Furthermore, the Yang Qi of the human body is inherently warm; upon consuming wine, the heat becomes more intense and rigid, causing Yin Qi to scatter and disperse, while Yang Qi diminishes, potentially leading to death. It is not merely difficult to treat! Assuming the body's Yin Qi is consumed by wine, and self-generated heat is not severe, but the illness is solely due to wine-heat toxicity, if the dispersion of Yin Qi has not reached exhaustion, there remains a possibility of cure. I record one or two cases for verification.
One person drank several cups of distilled liquor every morning, then progressed to drinking regular wine throughout the day. By the fifth and sixth lunar months, he developed severe fever. Physicians applied water poultices to the chest and abdomen; the condition improved slightly but then worsened. Internal medication was administered, and he recovered after three days.
Another person, aged twenty, fell ill with fever in the fourth month. His pulse was present at both superficial and deep positions. Initially, he did not pay attention, but later a Hong Shuo (Surging and Rapid) pulse appeared, fluctuating with the fever. At that time, he realized it was not Shang Han (Cold Damage). Upon inquiry, I asked: "Is it likely that excessive alcohol consumption left toxin inside, and now, due to sexual exhaustion, Qi and Blood are deficient, triggering the illness?" He replied: "In the first month, I drank distilled liquor every morning and ate large amounts of meat for nearly a month!" Understanding the pathology, I prescribed Qi and Blood tonics, adding Ge Gen (Puerariae Lobatae Radix) to resolve alcohol toxicity. After one dose, he sweated slightly but felt lethargic, and the fever persisted. I reasoned that since both Qi and Blood were deficient, he could not tolerate the dispersing nature of Ge Gen. Only Gou Qi Zi (Lycii Fructus) could resolve the toxicity. Fortunately, a small dried branch of Gou Qi Zi was found in a book, unrotted. I added it to the previous prescription. After one dose, he was cured. Alas! Sun Simiao said: "Medicine lies in the physician's intent." The only dangers are failing to examine the pathology thoroughly or failing to conceive the appropriate herbs. If the disease and the medicine match perfectly, what reason is there to doubt recovery?