表热恶热而渴者。白虎汤。
皮
肌热脉浮弦者（柴胡饮子）。
一身热或日晡潮热。皆血热也。（四顺饮子）。
夜则行阴若发热者。血热也。（四顺饮）（桃
仁汤）选而用之。当视其有表入里。腹痛血刺腹痛中。无转失气之类
昼则明了夜则谵语。热入血室。无犯胃气及上二焦。
不治自愈。若甚则四顺饮子。（桃仁承气汤）证相似当下者用之。
寅申发热。两胁不盛。亦为柴胡证。
表里内外俱热者。（大柴胡汤。）
昼则行阳气也。（柴胡
）。夜则行阴血也。（四顺）治。项后侧少阳经中。疙瘩不变肉色不问大小及月日深远。或有
赤硬肿痛。
生山药（一挺去皮） 蓖麻子（二个去壳）
上二味研匀摊帛上。贴之如圣。
两手大热。为骨厥如在火。可灸涌泉三壮或五壮立愈。
治刃及脚膝生疮。局方虚损门。（黄 丸）服之则愈。定痈疽死之地方。
一伏兔 二腓 三背 四五藏俞 五项上 六脑 七髭 八鬓 九颐
手少阳三焦之经。起于小指次指之外侧出其端。终于目锐 。足少阳胆之经。起于目锐
。
终足大指三毛头。至心为上焦。心至脐为中焦。脐至足为下焦。此又足太阳之别也。又灵枢
云。脐下膀胱至足。为足三焦。右手尺脉为命门。包络同胗。此包络亦有三焦之称。为命门
之火。游行于五脏之间。主持于内也手三焦主持上也
。足三焦主持下也。上中下三焦。通为一气。卫于身也。为外护。既已头至心。心至脐。脐
至足为状也。呼为三焦有名也。以为无状可呼。经云。三焦者。水谷之道路也。却是有形状
。何以然。上焦者主内而不出。中焦者主腐热水谷。下焦者主出而不纳。故经曰。上焦如雾
。
中焦如沤。下焦如渎也。手经者。主持上也。足经者。主持下也。命门者主持中也。为卫者
护持外也。三焦元气为父之气散也。包络相从母也。并行而不相离。母之元气也。故俱会于
胸中。经云。膻中之分。父母居之。气之海也。如天地之尊。不系五形。清邪中于上焦。名
曰洁也。头痛项强腰脊痛。浊邪中于下焦。名曰浑也。
阴气为栗。便溺妄出。表虚里急。上焦下焦与中焦相混。上焦怫郁。脏气相熏。中
焦不治。胃气上冲。荣卫不通。血凝不流。若卫气前通者。小便赤黄与热相搏因热作使。游
于经络。出入脏腑。阴气相通阳气后微。阴无所使。客气内入。嚏而出之。声 （音兀）咽塞
。寒厥热壅。必然下血。阴阳俱厥脾弱液下。下焦不阖。清便下重。便数而难。脐肠湫痛。
命将难全此命门之脉诊在右手尺也。经曰。五脏不和。五液注下。当阖不阖。便溺俱脱。生
气（绝矣）所以腹脐湫痛也。故曰命将难全。前三焦自外而入。后三焦自内而出。（如雾）
不散而为喘满。此出而不内也。沤不利而为留饮。留饮不散久为中满。上不能内。下不能
出也。渎不利而为肿满。此因上内。而下不出也。此三
焦之所不归也。三焦有脏而无腑。在内则游行是在血也。在外则固护。是在气也。上焦如
雾者气也。下焦如渎者血也。中焦者气血分之也。下焦在脐下。膀胱上口。主分别清浊。出
而不内。即传道也。治在脐下。名曰三焦。其腑在气冲中。又云。有脏无腑。成氏云。血室
者血之所居也。荣卫停止之所。经脉流会之处。冲脉是矣。冲者奇经之一也。起于肾下。出
于气冲。并足阳明经。夹脐上行至胸中而散。为诸经之会。启玄子云。冲为血海诸经朝会。
男子则运而行之。女子则停而止之。皆谓之血室。内经曰。任脉通。冲脉盛。男既营运。女
既停止。
故营运者。无积而不满也停止者。有积而能静也。不满者阳也气也。能满者。阴
也血也。故满者以时而溢。为之信有期也。溢动也干道成男。坤道成女。故营运者阳之象也
。停止者阴之象也。气血荣卫男女皆有。内外谐和。其脉同胗。脉者血之府也。故为气血
之先。室为藏物之舍亦为府也。三焦之府在气冲中。为男女血海之府经又曰。有脏而无腑从
无
形而言之。有脏有腑。从有形而言之也。清邪浊邪所伤。三焦齐病。亦同两感。经云。心包
络主之。脉出胸中。下膈历络三焦。此其所以相与相火并行。与命门之脉同胗于右尺中也。
陈氏五运六气。后有君火二论。（即陈蓬运气图也）
表证发热、怕热且口渴的，用白虎汤。
皮肤和肌肉发热、脉象浮弦的，（用柴胡饮子）。
全身发热或傍晚时分定时发热的，都是血热。（用四顺饮子）。
夜间阴气运行时若出现发热，也是血热。（选用四顺饮或桃仁汤），应当观察病邪是否由表入里，若见腹痛如针刺，且没有转矢气（放屁）等阳明腑实证的表现……
白天神志清醒，夜间胡言乱语，这是热入血室。不要损伤胃气及上、中二焦，轻者不治自愈。如果病情严重，可用四顺饮子或桃仁承气汤，证候相似需要攻下的情况使用这些方剂。
寅时和申时发热，两胁部不充实，也属于柴胡证。
表里内外都发热的，（用大柴胡汤）。
白天阳气运行，（用柴胡类方）；夜间阴血运行，（用四顺类方）治疗。项后侧面少阳经部位，出现的疙瘩颜色不变，无论大小及病程长短，或者有的红肿硬痛。
生山药（一根去皮）、蓖麻子（两颗去壳）。
将这两味药研匀，摊在布上，贴敷患处，效果极佳。
两手大热，称为骨厥，感觉像火一样，可以灸涌泉穴三壮或五壮，立刻痊愈。
治疗刀伤以及脚膝生疮，参考《局方》虚损门中的（黄 丸），服用即可痊愈，并能确定痈疽的死生之处。
一伏兔穴、二腓肠肌部位、三背部、四五脏俞穴、五项上、六脑、七胡须、八鬓角、九面颊。
手少阳三焦经，起于小指和无名指外侧末端，终于目外眦。足少阳胆经，起于目外眦，终于足大趾第三趾毛际处。心到膈为上焦，心到脐为中焦，脐到足为下焦。这又是足太阳膀胱经的别支。另外《灵枢》说，脐下膀胱至足，为足三焦。右手尺脉对应命门，心包络同诊于此。这个心包络也有三焦之称，它是命门之火，游行于五脏之间，主持内部功能。手三焦主持上部，足三焦主持下部。上、中、下三焦，通为一气，护卫身体，作为外在保护。既然已经描述了头至心、心至脐、脐至足的形态，就称之为“有名”的三焦。如果说它无形状而称其为无状，经文说：“三焦是水谷运行的道路”，却是有形状的。为什么这样呢？上焦主纳而不排出，中焦主腐熟水谷，下焦主排出而不纳入。所以经文说：上焦如雾，中焦如沤，下焦如渎。手经者主持上部，足经者主持下部，命门主持中部。卫气护持外部。三焦元气是父亲之气散播的结果，心包络相从如同母亲，并行而不分离，是母亲的元气。所以它们都汇聚于胸中。经文说：膻中是分野，父母居住的地方，是气的海洋。如同天地的尊贵，不隶属于五行。清邪侵犯上焦，名叫洁，症状为头痛、项强、腰脊痛；浊邪侵犯下焦，名叫浑，症状为阴气战栗、二便失禁、表虚里急。上焦与下焦、中焦相混淆，上焦怫郁，脏气相互熏蒸，中焦失调，胃气上冲，营卫不通，血液凝滞不流。如果卫气先通，小便赤黄与热邪搏结，因热而成为致病因素，游走于经络，出入脏腑，阴气相通而阳气微弱，阴无所使，客气内入，打喷嚏排出，声音哽咽，咽喉阻塞，寒厥热壅，必然导致下血。阴阳俱厥，脾弱津液下泄，下焦不闭合，大便清稀且重坠，尿频而困难，脐肠冷痛，生命难以保全。此命门的脉诊在右手尺部。经文说：五脏不和，五液注下，当闭不闭，二便俱脱，生气绝矣。所以腹脐冷痛。所以说生命难以保全。前三焦病邪自外而入，后三焦病邪自内而出。（如雾）不散则变为喘满，这是出而不入；沤不利则变为留饮，留饮不散久则成中满，这是上不能纳，下不能出；渎不利则变为肿满，这是因上焦不纳，而下焦不出。这是三焦不归正位。三焦有脏而无腑，在内则游行于血分，在外则固护于气分。上焦如雾是指气，下焦如渎是指血，中焦是气血的分界。下焦在脐下，膀胱上口，主分别清浊，出而不纳，即传导作用。治疗在下焦，名为三焦。其腑在气冲穴中。又说：有脏无腑。成无己说：血室是血居住的地方，营卫停止之所，经脉流会之处，就是冲脉。冲脉是奇经之一，起于肾下，出于气冲，并足阳明经，夹脐上行至胸中而散，为诸经之会。启玄子说：冲为血海，诸经朝会。男子则运而行之，女子则停而止之，都称之为血室。《内经》说：任脉通，冲脉盛。男子既营运，女子既停止。所以营运者，无积而不满；停止者，有积而能静。不满者是阳，是气；能满者是阴，是血。所以满者按时溢出，确实有定期。溢动也，乾道成男，坤道成女。所以营运者是阳的象征，停止者是阴的象征。气血营卫男女都有，内外和谐，其脉同诊。脉是血的府库，所以为气血的先导。室是藏物的舍，也是府。三焦之腑在气冲穴中，为男女血海之府。经文又说：有脏而无腑，是从无形而言；有脏有腑，是从有形而言。清邪浊邪所伤，三焦齐病，也同两感。经文说：心包络主之。脉出胸中，下膈历络三焦。这就是它与相火并行，与命门之脉同诊于右尺中的原因。陈氏的五运六气学说之后，有关于君火的两种论述。（即陈蓬运气图也）
For exterior heat, aversion to heat, and thirst, use Baihu Tang (White Tiger Decoction).
For heat in the skin and muscles with a floating and wiry pulse, (use Chaihu Yinzi [Bupleurum Drink]).
For generalized heat or tidal fever in the late afternoon, all are blood heat. (Use Sishun Yinzi [Four Compliance Drink]).
If fever occurs during the night when yin qi circulates, it is also blood heat. (Select between Sishun Yin or Taoren Tang [Peach Kernel Decoction]), observing whether the pathogen has entered from the exterior into the interior. If abdominal pain resembling stabbing is present, without symptoms such as passing flatus...
When the mind is clear during the day but delirious at night, this is Heat Entering the Blood Chamber (Re entering xue shi). Do not damage the Stomach qi or the Upper and Middle Jiao. Mild cases may heal spontaneously. If severe, use Sishun Yinzi or Taoren Chengqi Tang (Peach Kernel and Rhubarb Decoction); these are used when the syndrome resembles those requiring purgation.
Fever occurring at Yin and Shen hours, with fullness not prominent in the hypochondrium, also belongs to Chaihu syndromes.
For heat in both exterior and interior, (use Da Chaihu Tang [Greater Bupleurum Decoction]).
Yang qi circulates during the day, (use Chaihu formulas); Yin blood circulates at night, (use Sishun formulas) for treatment. On the lateral aspect of the neck along the Shaoyang meridian, nodules appear with unchanged skin color, regardless of size or duration; or some may be red, hard, swollen, and painful.
Raw Dioscorea Root (Shanyao, one piece, peeled) and Castor Seed (Bimazi, two pieces, husked).
Grind these two ingredients evenly, spread on cloth, and apply topically; it is highly effective.
Excessive heat in both hands is called Bone Jue (Bone Reversal), feeling like fire. Moxibustion on Yongquan (KI1) for three or five cones will cure it immediately.
To treat knife wounds and sores on the feet and knees, refer to the Deficiency Category in Ju Fang (Formulas of the Imperial Medical Bureau), specifically Huang Wan (Yellow Pill); taking it will cure the condition and help determine the prognosis of carbuncles and sores.
1. Futu (ST32); 2. Gastrocnemius area; 3. Back; 4. Shu points of the Five Zang organs; 5. Top of the head; 6. Brain; 7. Beard; 8. Sideburns; 9. Cheeks.
The Hand Shaoyang Sanjiao Meridian starts from the lateral side of the tip of the ring finger, ends at the outer canthus. The Foot Shaoyang Gallbladder Meridian starts at the outer canthus and ends at the hairline of the third toe. From the Heart to the diaphragm is the Upper Jiao; from the Heart to the umbilicus is the Middle Jiao; from the umbilicus to the feet is the Lower Jiao. This is also a branch of the Foot Taiyang Bladder Meridian. Additionally, Ling Shu states that from the bladder below the umbilicus to the feet constitutes the Foot Sanjiao. The Right Chi pulse corresponds to Mingmen (Gate of Life), and the Pericardium is diagnosed simultaneously here. This Pericardium is also referred to as Sanjiao; it is the Fire of Mingmen, circulating among the Five Zang organs, governing internal functions. The Hand Sanjiao governs the upper part, and the Foot Sanjiao governs the lower part. The Upper, Middle, and Lower Jiao form one Qi, protecting the body as an external shield. Since the morphology from head to heart, heart to umbilicus, and umbilicus to feet has been described, it is called "named" Sanjiao. If said to have no shape and thus nameless, the Classic states: "Sanjiao is the pathway for water and grain," yet it has shape. Why? The Upper Jiao receives but does not excrete; the Middle Jiao rots and ferments water and grain; the Lower Jiao excretes but does not receive. Thus, the Classic says: The Upper Jiao is like mist, the Middle Jiao like fermentation, and the Lower Jiao like a ditch. The Hand meridians govern the upper, the Foot meridians govern the lower, and Mingmen governs the middle. Wei Qi protects externally. Sanjiao Yuan Qi is the dispersed Qi of the Father, and the Pericardium follows as the Mother; they run parallel and do not separate, being the Mother's Yuan Qi. Therefore, they converge in the chest. The Classic says: Danzhong (Conception Vessel point CV17) is the division where Parents reside, the Sea of Qi. Like the dignity of Heaven and Earth, it is not tied to the Five Elements. Clear pathogens attack the Upper Jiao, named Jie (Pure), causing headache, stiff neck, and back pain; turbid pathogens attack the Lower Jiao, named Hun (Turbid), causing chills, involuntary urination and defecation, exterior deficiency, and interior tension. When Upper, Lower, and Middle Jiao mix, Upper Jiao stagnates, Zang Qi steams each other, Middle Jiao fails, Stomach Qi rushes upward, Ying and Wei Qi do not flow smoothly, and blood coagulates and stagnates. If Wei Qi flows first, urine becomes dark yellow and clashes with heat, using heat as its agent, wandering through meridians, entering and exiting Zang-Fu. Yin Qi connects while Yang Qi becomes weak; Yin has no agency, guest pathogens enter internally, sneezing expels them, voice is hoarse, throat obstructed, cold Jue and heat congestion occur, inevitably leading to bloody stool. Both Yin and Yang experience Jue, Spleen is weak, fluids leak downward, Lower Jiao does not close, stool is clear and heavy, frequent and difficult urination, umbilical and intestinal cold pain, life is in danger. The diagnosis of Mingmen pulse is at the Right Chi. The Classic says: When Five Zang are disharmonious, five fluids pour downward, closure fails, urination and defecation escape, Sheng Qi (Vital Qi) perishes. Hence, umbilical and intestinal cold pain. Thus, life is in danger. The first three Jiaos transmit pathogens from exterior to interior; the latter three Jiaos transmit pathogens from interior to exterior. (Like mist) failing to dissipate leads to wheezing and fullness, which is exiting but not entering; fermentation failing to promote leads to retained fluid, which if retained long causes middle fullness, meaning upper cannot receive and lower cannot excrete; ditch failing to drain leads to edema and fullness, due to upper non-reception and lower non-excretion. This is Sanjiao failing to return to its proper state. Sanjiao has Zang but no Fu; internally it travels in blood, externally it guards in Qi. Upper Jiao like mist refers to Qi; Lower Jiao like ditch refers to Blood; Middle Jiao is the boundary of Qi and Blood. Lower Jiao is below the umbilicus, above the bladder opening, governing separation of clear and turbid, excreting but not receiving, i.e., transmission. Treatment is in the lower abdomen, named Sanjiao. Its Fu is in Qichong (ST30). It is also said: Has Zang but no Fu. Cheng Wuji says: Xueshi (Blood Chamber) is where blood resides, where Ying and Wei stop, where meridians converge, which is the Chong Mai (Penetrating Vessel). Chong Mai is one of the Extraordinary Vessels, starting below the kidney, emerging at Qichong, running alongside the Foot Yangming Stomach Meridian, ascending beside the umbilicus to scatter in the chest, serving as the meeting of all meridians. Qixuanzi says: Chong is the Sea of Blood, where all meridians pay homage. In men, it circulates and moves; in women, it stops and rests; both are called Blood Chamber. Nei Jing says: When Ren Mai is patent and Chong Mai is abundant, men circulate, women rest. Therefore, circulation means no accumulation and no fullness; resting means accumulation and stillness. Non-fullness is Yang, is Qi; ability to fill is Yin, is Blood. Thus, fullness overflows periodically, indeed having a schedule. Overflowing movement, Qian Dao creates male, Kun Dao creates female. Therefore, circulation is the image of Yang; resting is the image of Yin. Qi, Blood, Ying, and Wei exist in both men and women; interior and exterior harmonize, their pulses are diagnosed similarly. Pulse is the residence of Blood, hence the precursor of Qi and Blood. Chamber is the house storing objects, also a Fu. The Fu of Sanjiao is in Qichong, the chamber for the Sea of Blood in men and women. The Classic again says: Has Zang but no Fu, speaking from the formless perspective; Has Zang and Fu, speaking from the formed perspective. Damaged by clear and turbid pathogens, Sanjiao diseases jointly, similar to Liang Gan (Simultaneous Attack of Two Meridians). The Classic says: Pericardium governs it. The pulse emerges from the chest, passes through the diaphragm, and connects with Sanjiao. This is why it runs parallel with Minister Fire and is diagnosed together with Mingmen at the Right Chi. After Chen Shi's theory of Five Movements and Six Qi, there are two discussions on Jun Huo (Monarch Fire). (This refers to Chen Peng's Yunqi Tu [Chart of Movements and Qi])