凡病伤寒瘟疫，脉洪大滑数，而数中兼缓者，可治。脉洪大而紧数甚者，危。脉虽浮大
而按之无力者，宜补兼表。身虽热而脉弱者，当以纯补为主，或兼温散。身大热而脉见沉涩
细小，足冷者，难治。瘟病四五日，身热，腹满而吐，脉来细而弦强者，十二日死。瘟病二
三日，头痛腹满，脉直而疾者，八日死。瘟病八九日，头身不痛，色不变，而利不止，心下
坚，脉不鼓，时或大者，十七日死。瘟病汗不出，或出不至下部者，死。瘟病下痢，腹中痛
甚者死。以上死证，言其略耳，诸所未尽，当于伤寒门参阅。
自古伤寒治法，苦于浩渺。余自考索以来，留心既久，每临编得其法，未必见其病，临
病见其证，未必合其方，可见病多变态，执滞难行，惟贵圆通而知其要耳。故余注《类经》
，所列伤寒治要有六∶曰汗、补、温、清、吐、下。然亦但言其概，而未及其详，今悉诸
法于此，用补伤寒之未备者。倘欲求仲景心法，乃当阅伤寒本门，使能彼此参证，则纲举目
张，自有包罗贯串之妙。既约且尽，而活人之要，当无出此。
治伤寒之法，余已析其六要。而六要之外，又有五忌者，何也？盖六法之中，惟汗为主
，正以伤寒之愈，未有不从汗解者，故法虽有六，汗实统之。而汗外五法，亦无非取汗之法
也。然取汗以辛散，此固其常也，而何以五法皆能取汗？六要则已，又何以有五忌之辨也？盖
汗由液化，其出自阳，其源自阴。若肌肤闭密，营卫不行，非用辛散，则玄府不开而汗不出
，此其一也。又若火邪内燔，血干液涸，非用清凉，则阴气不滋而汗不出，此其二也。又若
阴邪固闭，阳气不达，非用辛温，则凝结不开而汗不出，此其三也。又若营卫不足，根本内
亏，非用峻补，则血气不充而汗不出，此其四也。又若邪在上焦，隔遮阳道，不施吐涌，则
清气不升而汗不出，此其五也。又若邪入阳明，胃气壅滞，不以通下，则浊气不解而汗不出
，此其六也。凡此者皆取汗之道，是即所谓六要也。
何谓五忌？盖一曰热在表者，内非实火，大忌寒凉，寒则阴邪凝滞不散，邪必日深，阳
必日败，而汗不得出者死。二曰元气本弱，正不胜邪者，大忌消耗，尤忌畏补，消耗则正
气日消，不补则邪气日强，消者日清，甚者日甚，而必不能汗者死。三曰实邪内结，伏火
内炎者，大忌温补，温则愈燥，补则愈坚，而汗不得出者死。四曰中虚气弱，并忌汗诸条
者，大忌发散，散则气脱，气脱而汗不能出，气脱而汗不能收者死。五曰病非阳明实邪，
并忌下诸条者，大忌通泻，泻则亡阴，阴虚则阳邪深陷，而汗不得出者，死。是即所谓五忌
也。能知六要而避五忌，伤寒治法尽于是矣。第假热者多，真实者少，能察秋毫于疑似，非
有过人之见者不能也。余之谆谆，其亦 望于潜心者耳。
凡是患伤寒或瘟疫病的患者，如果脉象洪大滑数，且数脉中兼有缓象的，可以治疗。如果脉象洪大而且紧数严重的，病情危重。脉象虽然浮大，但按下去无力的，应当用补法兼解表。身体虽然发热，但脉象虚弱的，应当以纯补为主，或者兼用温散法。身体高热，但脉象沉涩细小，脚冷的，难以治疗。瘟疫病四五天后，身体发热，腹部胀满并呕吐，脉象细而弦强的，十二天会死亡。瘟疫病二三天后，头痛、腹部胀满，脉象直而急疾的，八天会死亡。瘟疫病八九天后，头身不痛，面色没有改变，但腹泻不止，心下坚硬，脉搏不鼓动，偶尔变大的，十七天会死亡。瘟疫病患者不出汗，或者出汗不到下肢的，会死亡。瘟疫病患者下痢，腹部疼痛剧烈的，会死亡。以上死证，只是大概说明，所有未尽的情况，应当在伤寒门类中参阅。
自古以来，治疗伤寒的方法，苦于浩繁深奥。我自从考证探索以来，留心已久，每当编写时得到方法，未必能遇到对应的病症；临症见到证候，未必符合既定的方剂。可见病症多有变化，拘泥固执难以行得通，只贵在圆融通达并抓住要领罢了。所以我注释《类经》时，所列出的伤寒治要有六条：即汗、补、温、清、吐、下。然而这也只是说了个大概，而没有涉及详细情况，现在将这些方法全部列于此，用来补充伤寒治疗的不足之处。如果想要探求张仲景的心法，就应当阅读伤寒本门的内容，如果能彼此参照验证，就能纲举目张，自然有包罗贯通的妙处。既简约又详尽，而救人的关键，应当没有超出这个范围的。
治疗伤寒的方法，我已经分析过六要。而在六要之外，又有五忌，为什么呢？大概六法之中，只有汗法是主要的，正因为伤寒的痊愈，没有不从汗解的，所以法虽有六，汗法实际上统领着它们。而汗法之外的五法，也无非是取汗的方法。然而取汗依靠辛散，这固然是常理，为什么五种方法都能取汗？既然有了六要，为什么又有五忌的辨别呢？大概汗由津液化生，其出自阳分，其源自阴分。如果肌肤闭塞致密，营卫运行不畅，不用辛散药，则玄府（汗孔）不开而汗不出，这是第一种情况。另外，如果火邪在内焚烧，血液干枯津液枯竭，不用清凉药，则阴气不能滋润而汗不出，这是第二种情况。另外，如果阴邪固闭，阳气不能通达，不用辛温药，则凝结不散而汗不出，这是第三种情况。另外，如果营卫不足，根本内部亏损，不用峻补药，则血气不充盛而汗不出，这是第四种情况。另外，如果邪气在上焦，阻隔遮阳道，不施吐涌法，则清气不升发而汗不出，这是第五种情况。另外，如果邪气进入阳明，胃气壅滞，不通泻，则浊气不解散而汗不出，这是第六种情况。凡此种种都是取汗的途径，这就是所谓的六要。
什么是五忌？大概第一，热在体表者，体内并非实火，非常忌讳寒凉药，用寒凉药则阴邪凝滞不散，邪气必日益深入，阳气必日益败坏，而汗不得出者会死亡。第二，元气本来虚弱，正气不能战胜邪气的，非常忌讳消耗正气的药物，尤其忌讳畏惧使用补药，消耗则正气日益消减，不补则邪气日益强盛，消者日益清淡（指正气衰微），甚者日益严重，而必然不能出汗者会死亡。第三，实邪内结，伏火在内炎上的，非常忌讳温补药，温则更加燥热，补则更加坚结，而汗不得出者会死亡。第四，中焦虚弱气弱，并且忌讳前述汗法诸条的患者，非常忌讳发散药，发散则气脱，气脱而汗不能出，气脱而汗不能收敛者会死亡。第五，病非阳明实邪，并且忌讳下法诸条的患者，非常忌讳通泻药，通泻则亡失阴液，阴虚则阳邪深陷，而汗不得出者会死亡。这就是所谓的五忌。能够知道六要而避开五忌，治疗伤寒的方法就在这里了。只是假热证多，真实证少，能在疑似之间明察秋毫，不是有过人见识的人是不能做到的。我的谆谆教诲，也是希望那些潜心研究的人罢了。
For all patients suffering from Shanghan (Cold Damage) or plague, if the pulse is surging (Hong), large, slippery, and rapid, yet with a moderate/slack quality within the rapidness, it is treatable. If the pulse is surging and large, but extremely tight and rapid, the condition is critical. If the pulse appears floating and large but is powerless upon deep palpation, tonification combined with exterior-releasing should be used. If the body is hot but the pulse is weak, pure tonification should be primarily employed, or combined with warming and dispersing methods. If the body is highly febrile, yet the pulse is deep, choppy, fine, and small, accompanied by cold feet, the condition is difficult to treat. In plague cases lasting four to five days, if there is fever, abdominal fullness with vomiting, and the pulse is fine, wiry, and strong, death will occur in twelve days. In plague cases of two to three days, if there is headache and abdominal fullness, and the pulse is straight and rapid, death will occur in eight days. In plague cases of eight to nine days, if there is no pain in the head or body, the complexion remains unchanged, but diarrhea persists unceasingly, the epigastrium is hard, the pulse does not beat vigorously, and occasionally becomes large, death will occur in seventeen days. If plague patients do not sweat, or if sweating does not reach the lower limbs, death will ensue. If plague patients suffer from dysentery with severe abdominal pain, death will ensue. The above fatal signs are merely a general overview; for all未尽 details, refer to the Shanghan section.
Since ancient times, treatment methods for Shanghan have been criticized for being vast and profound. Since my own research and exploration, having paid close attention for a long time, I find that when compiling methods, one may not encounter the corresponding disease; when facing a disease and seeing its manifestations, one may not find a matching formula. This shows that diseases have many variations, and rigid adherence is difficult to implement; only flexibility and grasping the essentials are valuable. Therefore, in my commentary on *Lei Jing* (Classified Classic), I listed six essential principles for treating Shanghan: Sweating (Han), Tonifying (Bu), Warming (Wen), Clearing (Qing), Vomiting (Tu), and Purgation (Xia). However, these were only mentioned in general terms without detail. Now, I present all these methods here to supplement the deficiencies in Shanghan treatment. If one wishes to seek the core methods of Zhang Zhongjing, one should read the original Shanghan texts. By cross-referencing both, one can achieve clarity where the main points govern the details, naturally attaining the wonder of comprehensive integration. Being both concise and exhaustive, the key to saving lives lies nowhere else than this.
Regarding the treatment of Shanghan, I have already analyzed the Six Essentials. Beyond these six essentials, there are Five Taboos. Why? Among the six methods, Sweating is primary, because recovery from Shanghan invariably occurs through sweating. Thus, although there are six methods, Sweating essentially encompasses them. The other five methods outside of Sweating are also essentially methods to induce sweating. However, inducing sweating relies on acrid dispersal, which is the normal approach. Why can all five methods induce sweating? Given the Six Essentials, why distinguish Five Taboos? Sweat is formed from body fluids, emerging from Yang, originating from Yin. If the skin and muscles are closed and dense, and Ying (Nutritive) and Wei (Defensive) Qi do not circulate, without acrid dispersal, the Xuanku (sweat pores) will not open, and sweat will not come out; this is the first case. Furthermore, if fire pathogen burns internally, causing blood dryness and fluid depletion, without cooling agents, Yin Qi cannot nourish, and sweat will not come out; this is the second case. Furthermore, if Yin pathogen is firmly closed, preventing Yang Qi from reaching, without acrid-warming agents, condensation will not disperse, and sweat will not come out; this is the third case. Furthermore, if Ying and Wei are insufficient, and the root is internally deficient, without potent tonification, Blood and Qi will not be充盈 (full), and sweat will not come out; this is the fourth case. Furthermore, if pathogen is in the Upper Jiao, blocking the pathway of clear Qi, without emetic methods, clear Qi will not ascend, and sweat will not come out; this is the fifth case. Furthermore, if pathogen enters the Yangming, causing stomach Qi stagnation, without purgative methods, turbid Qi will not resolve, and sweat will not come out; this is the sixth case. All these are ways to induce sweating, which constitutes the so-called Six Essentials.
What are the Five Taboos? First, when heat is in the exterior, and there is no excess fire internally, cold-cooling agents are strictly taboo. Cold causes Yin pathogen to stagnate and not disperse, leading to deeper pathogen penetration and daily decline of Yang Qi; failure to sweat results in death. Second, when Yuan Qi (Original Qi) is inherently weak and Zheng Qi (Upright Qi) cannot overcome the pathogen, agents that consume Qi are strictly taboo, especially fear of using tonification. Consumption leads to daily decline of Zheng Qi; lack of tonification leads to daily strengthening of pathogen Qi; those who are consumed become weaker, and those who are severe become more severe; inevitable failure to sweat results in death. Third, when excess pathogen is knotted internally, and latent fire flares up internally, warming-tonifying agents are strictly taboo. Warming increases dryness; tonification increases firmness; failure to sweat results in death. Fourth, when the Middle Jiao is deficient and Qi is weak, and the patient falls under the previous clauses regarding sweating taboos, dispersing agents are strictly taboo. Dispersal leads to Qi collapse; Qi collapse prevents sweat from coming out and prevents sweat from stopping; Qi collapse resulting in inability to control sweat results in death. Fifth, when the disease is not Yangming excess pathogen, and the patient falls under the previous clauses regarding purgation taboos, purgative agents are strictly taboo. Purgation leads to loss of Yin; Yin deficiency allows Yang pathogen to sink deeply; failure to sweat results in death. These constitute the so-called Five Taboos. To know the Six Essentials and avoid the Five Taboos is to master the treatment of Shanghan. However, false heat is common, while true heat is rare. To discern subtle distinctions between apparent and real conditions requires extraordinary insight. My earnest exhortations are directed solely at those who study with dedication.