大法，春夏宜发汗。
春夏阳气在外，邪气亦在外，故可发汗。
凡发汗，欲令手足俱周，时出以（赵本作“似”） 然，一时间许，亦（赵本医统本并作“益”）佳。不
可令如水流漓。（赵本作“离”）若病不解，当重发汗。汗多（赵本有“者”字）必亡阳，阳虚，不得重发汗也。
汗缓缓出，则表里之邪悉去；汗大出，则邪气不除，但亡阳也。阳虚为无津液，故不可重发汗。
凡服汤发汗，中病便止，不必尽剂。（赵本有“也”字）
汗多则亡阳。
凡云可发汗，无汤者，丸散亦可用；要以汗出为解，然不如汤，随证良验。
《圣济经》曰∶汤液主治，本乎腠理壅郁。除邪气者，于汤为宜。《金匮玉函》曰∶水能净万物，故用汤也。
夫病脉浮大，问病者言，但便硬尔。（赵本作“耳”）设利者，为大逆。硬为实，汗出而解。何以
故？脉浮当以汗解。
经曰∶脉浮大应发汗，医反下之，为大逆。便硬难，虽为
里实，亦当先解其外，若行利药，是为大逆。结胸虽急，脉浮大，犹不可下，下之即死，况此便难乎。经曰∶
本发汗而复下之，此为逆；若先发汗，治不为逆。
下利后，身疼痛，清便自调者，急当救表，宜桂枝汤发汗。
《外台》云∶里和表病，汗之则愈。
发汗多，亡阳谵语者，不可下，与柴胡桂枝汤和其荣卫，以通津液，后自愈。（赵本有“柴胡桂枝汤方”
详见卷十）
胃为水谷之海，津液之主。发汗多，亡津液，胃中燥，必发谵语；此非实热，则不可下，与柴胡桂枝汤，
和其荣卫，通行津液，津液生，则胃润，谵语自止。
此一卷，第十七篇，凡三十一证，前有详说。
治疗的大法，春夏季节适宜使用发汗法。
春夏季节阳气浮越于体表，邪气也停留在体表，所以可以采用发汗法。
凡是使用发汗法，要使手足周身都均匀地出汗，微微持续地出汗，大约一顿饭的工夫，也是很好的。不可以让汗水像水流一样淋漓不止。（赵本作“离”）如果病邪没有解除，应当再次发汗。出汗过多（赵本有“者”字）必然导致亡阳，阳气虚弱，就不可以再发汗了。
缓缓出汗，则表里之邪都能去除；大汗淋漓，则邪气不能除去，只会导致亡阳。阳气虚弱意味着津液枯竭，所以不可再次发汗。
凡是服用汤药发汗，只要病愈就停止，不必服完全部药剂。（赵本有“也”字）
出汗过多会导致亡阳。
凡是说可以发汗的，如果没有汤药，丸剂或散剂也可以使用；但必须以出汗作为病解的标志，然而效果不如汤药，能随证候变化而取得良好的疗效。
《圣济经》说：汤液的治疗作用，根本在于疏通腠理的壅滞郁结。祛除邪气，用汤剂是适宜的。《金匮玉函》说：水能洁净万物，所以用汤剂。
如果病脉象浮大，询问病人说，只是大便干硬罢了。（赵本作“耳”）如果误用泻下法，就是犯了严重的错误。大便干硬属于实证，通过发汗可以解除。为什么呢？因为脉浮应当用发汗法解除。
经典说：脉浮大应当发汗，医生反而用泻下法，这是严重的错误。大便干硬困难，虽然属于里实证，也应当先解除表证，如果使用泻下药，这就是严重的错误。即使是结胸证病情急迫，只要脉象浮大，也不可用泻下法，误用泻下法就会导致死亡，何况这只是大便困难呢。经典说：本来应该发汗却用了泻下法，这是逆治；如果先发汗，治疗就不是逆治。
腹泻之后，身体疼痛，大小便正常的，应当紧急救治表证，适宜用桂枝汤发汗。
《外台秘要》说：里气调和而表证未解，发汗就可以痊愈。
发汗过多，导致亡阳并出现谵语的，不可用泻下法，给予柴胡桂枝汤调和营卫，以通利津液，之后自然会痊愈。（赵本有“柴胡桂枝汤方”，详见卷十）
胃是水谷之海，津液的主宰。发汗过多，导致津液枯竭，胃中干燥，必然会出现谵语；这不是实热证，所以不可用泻下法，给予柴胡桂枝汤，调和营卫，通行津液，津液生成，则胃中滋润，谵语自然停止。
这一卷，第十七篇，共有三十一条证候，前面已有详细说明。
The general principle is that in spring and summer, diaphoresis (sweating therapy) is appropriate.
In spring and summer, Yang Qi floats on the exterior, and pathogenic factors also remain on the exterior; therefore, diaphoresis may be employed.
When employing diaphoresis, it is desired that sweat be produced uniformly over the hands and feet, appearing slightly and continuously for about the time it takes to eat a meal, which is also good. It should not be allowed to flow profusely like water. (Zhao's edition reads "li" instead of "di") If the disease does not resolve, diaphoresis should be repeated. Excessive sweating (Zhao's edition has the character "zhe") will inevitably lead to the loss of Yang Qi. When Yang Qi is deficient, diaphoresis must not be repeated.
Sweating slowly allows both exterior and interior pathogens to be eliminated; profuse sweating fails to remove pathogens and only results in the loss of Yang Qi. Yang deficiency implies the depletion of body fluids (Jin-Ye), thus repeated diaphoresis is contraindicated.
When administering decoctions for diaphoresis, stop once the disease is cured; there is no need to finish the entire dose. (Zhao's edition has the particle "ye")
Excessive sweating leads to the loss of Yang Qi.
Whenever diaphoresis is indicated, if a decoction is unavailable, pills or powders may also be used; however, the resolution of the condition must be marked by sweating. Nevertheless, these are not as effective as decoctions, which yield excellent results according to the syndrome.
The *Shengji Jing* states: The therapeutic action of liquid medicines fundamentally lies in resolving the congestion and stagnation of the cou-li (skin pores and interstices). To eliminate pathogenic factors, decoctions are suitable. The *Jingui Yufan* states: Water can purify all things, hence decoctions are used.
If the pulse is floating and large, and upon inquiry the patient reports only that the stool is hard (Zhao's edition reads "er"), using purgatives would constitute a major violation. Hardness indicates excess; diaphoresis leads to resolution. Why? Because a floating pulse should be resolved through diaphoresis.
The classics state: A floating and large pulse indicates the need for diaphoresis; if the physician erroneously uses purgatives, it is a major violation. Although hardness and difficulty in defecation indicate interior excess, the exterior must first be resolved. Using purgatives constitutes a major violation. Even in acute cases of Jie-Xiong (chest binding), if the pulse is floating and large, purgatives must not be used; purging leads to death, let alone simple difficulty in defecation. The classics state: Treating a condition requiring diaphoresis with purgatives is an inverse treatment; treating it with diaphoresis first is not inverse.
After diarrhea, if the body aches but bowel movements are normal, the exterior syndrome should be urgently addressed with Guizhi Tang (Cinnamon Twig Decoction) to induce diaphoresis.
The *Waitai Miyao* states: When the interior is harmonious but the exterior remains diseased, diaphoresis leads to recovery.
Excessive diaphoresis leading to the loss of Yang Qi and delirium (Zhen-Yu) should not be treated with purgatives. Instead, Chaihu Guizhi Tang (Bupleurum and Cinnamon Twig Decoction) should be administered to harmonize Ying and Wei (Nutritive and Defensive Qi) and facilitate the circulation of body fluids, after which the condition will naturally resolve. (Zhao's edition includes the formula for Chaihu Guizhi Tang, detailed in Volume 10).
The Stomach is the sea of water and grain, and the master of body fluids. Excessive diaphoresis depletes body fluids, causing dryness in the Stomach, which inevitably leads to delirium. This is not due to excess heat, so purgatives are contraindicated. Administer Chaihu Guizhi Tang to harmonize Ying and Wei and promote the circulation of body fluids. Once body fluids are generated, the Stomach becomes moist, and delirium ceases spontaneously.
This volume, Chapter Seventeen, contains thirty-one syndromes, which have been discussed in detail previously.