（一）夫精者，身之本也。故藏于精者，春不病温。（《金匮真言论》）
张隐庵曰∶神气血脉皆生于精，故精乃生身之本。能藏其精，则血气内固，邪不外侵，故春不病温。
吴鞠通曰∶不藏精三字须活看，不专主房劳说，一切人事之能摇动其精者皆是。即冬日天气应寒，而阳不潜藏，如
春日之发泄，甚至桃李反花之类亦是。
陆九芝曰∶《金匮真言论》云∶夫精者，身之本也。故藏于精者，春不病温。所谓精者，指一身津液由于水谷所化。
水谷之精气，和调于五脏，洒陈于六腑，为后天生身之本，其下遂以精与汗互言之。吾试以经解经，此即经言食气入胃，
散精于肝，淫精于脉，输精于皮毛之数精字也；亦即经言饮入于胃，游溢精气，上输于脾，脾气散精，上归于肺，水精
四布，五经并行之数精字也。又岐伯论温病曰∶人所以汗出者，汗生于谷，谷生于精，邪气之得汗者，邪却而精胜也。
又曰∶汗者，精气也。则精即是汗。
（二）冬伤于寒，春必病温。（《生气通天论》）
马元台曰∶冬伤于寒者，至春必为温病。盖冬时严寒，中之即病者，谓之伤寒；其有伤于寒，而不即病者，至春阳
气发生，邪从内作，故为温病之证。夫曰温者，寒非纯寒而有热，热非纯热而有寒，正以前此而冬则为寒，后此而夏则
为热，则此春时乃为温病也。
叶子雨曰∶冬至一阳渐生，人身之阳气内盛，被冬日严寒杀厉之气所折，深浃于肌髓之间，至春日，内伏郁结之阳
气为外邪触发，伏气既得发泄，遇天气之阳热，两热相干，发为温病。
（三）凡病伤寒而成温者，先夏至日为病温，后夏至日为病暑。暑当与汗出，勿止。（《热论》）
叶子雨曰∶古医经以伤寒为外感之通称，故云凡病伤寒而成温。然天地阴阳之邪，随人身气化感召。冬至后一阳渐
生，人身所伏之阳热，为严寒折遏，感春阳之气而发者为病温；夏至一阴生，人身所伏之阴气，感亢热之气而发者为病
暑。盖春温夏暑，随气而化，亦随时而命名也。暑当与汗出，勿止者，暑虽热邪，热盛则蒸湿，湿与热搏，故暑病多汗；
治暑之法，不可禁止其汗也。
柳宝诒曰∶经言凡病伤寒，是伤寒不必专于冬时，即三时感寒，亦能郁化为温也。其称夏至后为病暑，则暑即温之
变名，尤不可指为另是一邪。而此独分别言之者，因伏气发于夏至以后，其治病略有不同。盖温病忌汗，恐其伤阴；若
时交长夏，则汗出必多，而邪气亦随汗而出，又未可以汗多而遽止之也。
（四）气虚身热，得之伤暑。（《刺志论》）
马元台曰∶气本虚矣，而身反热，盖得之伤暑故也。惟热伤气，故伤暑则身热也。
（五）人一呼脉三动，一吸脉三动而躁，尺（廖平曰∶尺为皮之误）热曰病温。（《平人气象论》）
马元台曰∶一呼脉当再动，而今则三动；一吸脉当再动，而今则三动；则一呼一吸总为一息，为六动矣。《脉诀》
以为数脉。《难经》亦以为离经脉。是六至而躁，躁者，动之甚也。今尺脉躁动，当尺有热。尺部者，下部也，主肾水
不足，其病为温。
（六）尺（廖平曰∶尺为皮之误）肤热甚，脉盛躁者，病温也。其脉盛而滑者，病（《甲乙经》病作汗）且出也。（《论
疾诊尺篇》）
马元台曰∶尺之皮肤热甚，其脉盛躁，当为温病也。其脉虽盛，不至于躁，而带滑者，则病当自出矣。
吴鞠通曰∶尺肤热甚，火烁精也；脉盛躁，精被火煎沸也；脉盛而滑，邪机向外也。盖温病必伤金水二脏之津液，
尺之脉属肾，尺之穴属肺，此处肌肉热，故知为病温也。
薛生白曰∶尺肤热者，其身必热；脉甚躁者，阳邪有余，故当为温病。若脉虽盛而兼滑者，是脉已不躁，而正气将
复，故不久当愈。出，渐愈之谓。
（七）诸治热病，以饮之寒水，乃刺之；必寒衣之，居止寒处，身寒而止也。（《刺热论》）
章虚谷曰∶以其久伏之邪，热从内发，故治之必先饮寒水，从里逐热；然后刺之，从外而泄；再衣以寒，居处以寒，
身寒热除而后止。
柳宝诒曰∶治热以寒，一定之理。今人于温病初发，见用凉解，而即言其遏邪者，彼固未明此理也。
王孟英曰∶今人不读《内经》，虽温热暑疫诸病，一概治同伤寒，禁其凉饮，浓其衣被，闭其户牖，因而致殆者，
我见实多。然饮冷亦须有节，过度则有停饮、肿满、呕利等患，更有愈后手指、足缝出水，甚至脚趾脱落，即俗所谓脱
脚伤寒也。
叶子雨曰∶治热病，饮以寒水，欲其热自内达外也；必寒衣寒处者，皆避温就凉之意耳。然肆饮寒凉，流弊滋多。
孟英此注，颇具卓见，读者鉴诸。
（八）病温虚甚死。（《玉版论要篇》）
柳宝诒曰∶经言藏于精者，春不病温，则凡病温者，其阴气先虚可知。使或虚而未至于甚，则养阴透邪治之如法，
犹可挽回。若病温者而至虚甚，则热邪内讧，阴精先涸，一发燎原，不可治矣。
吴鞠通曰∶病温之人，精血虚甚，则无阴以胜温热，故死。
（九）热病已得汗，而脉尚躁盛，此阴脉之极也，死；其得汗而脉静者生。（《热病篇》）
马元台曰∶此言热病汗后脉躁者死，反是则生也。热病已得汗，脉宜静，今反躁盛者，此乃阴经之脉衰弱已极，故
有阳脉而无阴脉也，其人主于死。若得汗之后，而脉遂能静，则有阴以配阳，必能以有生矣。
（十）热病者，脉尚盛躁，而不得汗者，此阳脉之极也，死；脉盛躁，得汗静者生。（《热病篇》）
马元台曰∶此言热病脉盛而不得汗者死，反是则生也。热病脉躁盛宜得汗，今反不得汗者，此乃阳经之脉衰弱已极，
故表虚而不能发汗也，其人主于死；若脉躁盛而汗出脉静者，必能以有生矣。
（一）精，是身体的根本。所以能固藏精气的人，春季就不会患温病。（出自《金匮真言论》）
张隐庵说：神、气、血、脉都生于精，所以精是生成身体的根本。能够固藏其精，那么气血就会在内稳固，外邪就无法侵入，所以春季不会患温病。
吴鞠通说：“不藏精”这三个字需要灵活理解，并不专指房事过度，一切人事活动中能摇动消耗其精气的情况都属于此类。比如冬天天气本应寒冷，但阳气不能潜藏，反而像春天一样发泄，甚至出现桃李反季开花等现象，也属于这种情况。
陆九芝说：《金匮真言论》中说：“精，是身体的根本。所以能固藏精气的人，春季就不会患温病。”这里所说的“精”，指的是全身津液，由水谷运化而来。水谷的精微之气，调和于五脏，布散于六腑，是后天滋养身体的根本，经文下文便用“精”与“汗”互文见义。我试着以经解经，这也就是经文中所说的“饮食之气进入胃中，将精微散布于肝，溢入血脉，输送精微到皮毛”中的几个“精”字；也是经文中所说的“饮水进入胃中，游溢精气，向上输注于脾，脾气散精，向上归于肺，水精四布，五经并行”中的几个“精”字。另外，岐伯论述温病时说：“人之所以出汗，是因为汗源于谷气，谷气源于精气，邪气随汗排出，就是邪气退去而精气胜复。”又说：“汗，就是精气。”那么精就是汗。
（二）冬季感受寒邪，到了春季必定会患温病。（出自《生气通天论》）
马元台说：冬季感受寒邪，到了春季必定成为温病。大概冬季严寒，如果当时就发病的，叫做伤寒；如果有感受寒邪但没有立即发病的，到了春季阳气生发之时，邪气从体内发作，所以表现为温病的证候。所谓“温”，是指寒不是纯粹的寒，热也不是纯粹的热，正因为此前冬季为寒，此后夏季为热，所以这个春季时候称为温病。
叶子雨说：冬至之后一阳渐生，人体内的阳气内盛，被冬日严寒肃杀之气所遏制，深透于肌髓之间，到了春日，体内伏郁的阳气被外邪触发，伏气得以发泄，遇到天气的阳热，两热相搏，发为温病。
（三）凡是患伤寒而演变成温病的，在夏至之前发病的叫病温，在夏至之后发病的叫病暑。暑病应当让汗出，不要止住汗。（出自《热论》）
叶子雨说：古代医经以“伤寒”作为外感病的统称，所以说“凡是患伤寒而演变成温病”。然而天地阴阳之邪，随着人身气化感应而致病。冬至后一阳渐生，人体内伏藏的阳热，被严寒折遏，感应春阳之气而发的叫病温；夏至后一阴渐生，人体内伏藏的阴气，感应亢热之气而发的叫病暑。大概春温夏暑，随气而化，也随时间而命名。暑病应当让汗出，不要止住汗，是因为暑虽然是热邪，但热盛则蒸腾湿气，湿与热搏结，所以暑病多汗；治疗暑病的方法，不可以禁止其出汗。
柳宝诒说：经文说“凡是患伤寒”，意思是伤寒不一定专指冬季，即其他三个季节感受寒邪，也能郁结化为温病。其中称夏至后为病暑，那么暑就是温的变名，尤其不可将其指认为另一种邪气。而这里单独分别论述的原因，是因为伏气在夏至以后发作，其治疗方法略有不同。大概温病忌用发汗法，恐怕损伤阴液；如果时交长夏，则汗出必然很多，而邪气也随汗而出，又不可以因为汗多就立刻止汗。
马元台说：气本来虚弱，但身体反而发热，大概是因伤暑的缘故。只有热邪伤气，所以伤暑会导致身体发热。
（五）人一呼脉搏跳动三次，一吸脉搏跳动三次而且躁急，尺部皮肤发热，这叫病温。（出自《平人气象论》）
马元台说：一呼脉搏应当跳动两次，而现在跳动三次；一吸脉搏应当跳动两次，而现在跳动三次；那么一呼一吸合为一息，共跳动六次。《脉诀》认为是数脉。《难经》也认为是离经脉。这是六至且躁动，躁动，就是跳动得很厉害。现在尺脉躁动，说明尺部有热。尺部，指下部，主肾水不足，其病为温。
（六）尺部皮肤发热严重，脉搏盛大躁动的，是病温。如果脉搏盛大而滑利的，病即将通过出汗而解除。（出自《论疾诊尺篇》，廖平注：尺为皮之误）
马元台说：尺部的皮肤发热严重，脉搏盛大躁动，应当是温病。如果脉搏虽然盛大，但不至于躁动，而是带有滑象的，那么病应当自行解除。
吴鞠通说：尺部皮肤发热严重，是火邪灼伤精气；脉搏盛大躁动，是精气被火邪煎沸；脉搏盛大而滑利，是邪气机转向外。大概温病必定损伤肺金和肾水两脏的津液，尺脉属肾，尺肤穴属肺，此处肌肉发热，所以知道是病温。
薛生白说：尺部皮肤发热，身体必然发热；脉搏非常躁动，是阳邪有余，所以应当是温病。如果脉搏虽然盛大而且兼有滑象，说明脉搏已不再躁动，正气将要恢复，所以不久就会痊愈。“出”，指逐渐痊愈的意思。
（七）治疗热病，要让他喝冷水，然后进行针刺；必须让他穿凉衣服，居住在凉爽的地方，直到身体凉爽才停止。（出自《刺热论》）
章虚谷说：因为久伏的邪气，热从内部发出，所以治疗时必须先喝冷水，从内部驱逐热邪；然后进行针刺，从外部泄热；再穿上凉衣，居住在凉爽处，直到身体凉爽、热除之后才停止。
柳宝诒说：用寒凉法治热病，是确定的道理。现在的人在温病初发时，见到使用凉解之法，就说是遏制邪气，他们固然没有明白这个道理。
王孟英说：现在的人不读《内经》，虽然面对温热暑疫等各种疾病，一概按伤寒治疗，禁止饮用凉水，加厚衣被，关闭门窗，因而导致危险的，我见到的确实很多。然而饮冷也必须有个节制，过度则会有停饮、肿胀满闷、呕吐腹泻等祸患，更有愈后手指、足缝出水，甚至脚趾脱落的情况，就是俗话所说的“脱脚伤寒”。
叶子雨说：治疗热病，饮用寒水，是想让热邪从内部达于外部；一定要穿凉衣、住凉处，都是避开温热趋向凉爽的意思。然而肆意饮用寒凉，流弊滋多。孟英的这个注释，颇具卓见，读者请明鉴。
（八）患温病而正气极度虚弱的，会死亡。（出自《玉版论要篇》）
柳宝诒说：经文说“能固藏精气的人，春季不会患温病”，那么凡是患温病的人，其阴气先虚是显而易见的。假如虚损但未达到极甚程度，那么采用养阴透邪的方法治疗得当，还可以挽回。如果患温病而虚损至极，那么热邪在内部扰乱，阴精先枯竭，一发不可收拾，就像燎原之火，无法治愈了。
吴鞠通说：患温病的人，如果精血极度虚弱，就没有阴液来制约温热邪气，所以会死亡。
（九）热病已经出汗，但脉搏仍然躁动盛大，这是阴脉衰竭的极点，主死；如果出汗后脉搏平静的，主生。（出自《热病篇》）
马元台说：这里说的是热病出汗后脉搏躁动的会死，反之则生。热病已经出汗，脉搏应该平静，现在反而躁动盛大，这是阴经的脉搏衰弱已极，所以有阳脉而无阴脉，这个人主要死亡。如果在出汗之后，脉搏随即平静，那么就有阴来配阳，必定能够生存。
（十）患温病的人，脉搏仍然盛大躁动，但不能出汗的，这是阳脉衰竭的极点，主死；如果脉搏盛大躁动，出汗后脉搏平静的，主生。（出自《热病篇》）
马元台说：这里说的是热病脉搏盛大但不能出汗的会死，反之则生。热病脉搏躁动盛大应当出汗，现在反而不能出汗，这是阳经的脉搏衰弱已极，所以表虚而不能发汗，这个人主要死亡；如果脉搏躁动盛大而汗出后脉搏平静，必定能够生存。
(1) Jing (Essence) is the root of the body. Therefore, those who can preserve their Jing will not suffer from Warm diseases in spring. (From *Jingui Zhenyan Lun* / Discourse on the True Sayings of the Golden Casket)
Zhang Yin'an stated: Shen (Spirit), Qi, Blood, and Mai (Pulse) all originate from Jing. Thus, Jing is the root that generates the body. If one can preserve their Jing, then Qi and Blood will be solidified internally, and pathogenic factors cannot invade externally; hence, one will not suffer from Warm diseases in spring.
Wu Jutong stated: The phrase "not preserving Jing" must be interpreted flexibly; it does not refer exclusively to sexual excess. Any human activity or circumstance that can agitate and deplete one's Jing falls under this category. For instance, although winter weather should be cold, if Yang Qi fails to hide and instead dissipates like in spring, even causing peaches and plums to bloom out of season, this also belongs to this category.
Lu Jiuzhi stated: *Jingui Znenyan Lun* says: "Jing is the root of the body. Therefore, those who preserve their Jing will not suffer from Warm diseases in spring." The "Jing" referred to here indicates the fluids of the entire body, which are transformed from food and drink. The essence of food and drink harmonizes within the five Zang organs and spreads throughout the six Fu organs, serving as the postnatal root for nourishing the body. The classic text subsequently uses "Jing" and "Han" (Sweat) interchangeably. I attempt to explain the classics with the classics: these are the multiple instances of "Jing" mentioned in the text stating, "The qi of food entering the stomach scatters its essence to the Liver, overflows into the vessels, and transports essence to the skin and hair"; and also the instances stating, "When water enters the stomach, it overflows with essence, transports upward to the Spleen, the Spleen scatters the essence, which returns upward to the Lung; water essence distributes in four directions, and the five channels proceed together." Furthermore, when Qibo discussed Warm diseases, he said: "The reason humans sweat is that sweat is born from grain; grain is born from Jing. When pathogenic factors are expelled via sweat, it means pathogens have retreated and Jing has prevailed." He also said: "Sweat is Jing essence." Thus, Jing is equivalent to sweat.
(2) Injury by Cold in winter leads inevitably to Warm diseases in spring. (From *Shengqi Tongtian Lun* / Discourse on the Vital Energy Connecting with Heaven)
Ma Yuantai stated: Injury by Cold in winter results in Warm diseases in spring. Generally, during the severe cold of winter, if illness occurs immediately upon injury, it is called Shanghan (Cold Damage); however, if one is injured by Cold but does not fall ill immediately, when Yang Qi arises in spring, the pathogen acts from within, thus manifesting as a Zheng (Syndrome) of Warm disease. The term "Warm" implies that the Cold is not purely Cold, nor is the Heat purely Heat. Precisely because it was Cold in the preceding winter and will become Hot in the subsequent summer, this period in spring is termed Warm disease.
Ye Ziyu stated: After the Winter Solstice, a trace of Yang gradually arises. The Yang Qi within the human body becomes abundant internally but is suppressed by the killing and harsh Qi of winter's severe cold, penetrating deep into the muscles and marrow. In spring, the internally latent and stagnant Yang Qi is triggered by external pathogens. Once the latent Qi is released and encounters the Yang heat of the weather, the two heats interfere with each other, resulting in Warm disease.
(3) All cases where Shanghan evolves into Warm disease: those occurring before the Summer Solstice are called Warm disease; those occurring after the Summer Solstice are called Shu (Summerheat) disease. In Shu disease, sweating should be allowed and not stopped. (From *Re Lun* / Discourse on Heat)
Ye Ziyu stated: Ancient medical classics used "Shanghan" as a general term for external contraction, hence the statement "All cases where Shanghan evolves into Warm disease." However, the pathogenic factors of Yin and Yang in heaven and earth induce disease according to the transformation of Qi in the human body. After the Winter Solstice, a trace of Yang gradually arises; the latent Yang heat in the body, suppressed by severe cold, is triggered by the Qi of spring Yang, resulting in Warm disease. After the Summer Solstice, a trace of Yin gradually arises; the latent Yin Qi in the body, triggered by excessive heat, results in Shu disease. Essentially, Spring Warmth and Summer Heat transform according to Qi and are named according to time. "In Shu disease, sweating should be allowed and not stopped" means that although Shu is a Heat pathogen, excessive heat steams Dampness, and Dampness combats Heat; therefore, Shu disease often involves profuse sweating. The treatment principle for Shu disease is not to prohibit sweating.
Liu Baoyi stated: The scripture says "All cases where Shanghan," implying that Shanghan is not limited to winter; contracting Cold in any of the other three seasons can also stagnate and transform into Warm disease. Referring to illness after the Summer Solstice as Shu disease indicates that Shu is merely a variant name for Warm disease and should certainly not be identified as a completely different pathogen. The reason for distinguishing them here is that latent Qi erupts after the Summer Solstice, and the treatment method differs slightly. Generally, Warm disease contraindicates diaphoresis (inducing sweating) for fear of damaging Yin; however, during the long summer, sweating is inevitable and profuse, and pathogens exit with the sweat. One should not abruptly stop sweating simply because it is profuse.
(4) Qi deficiency accompanied by bodily heat is caused by injury from Shu (Summerheat). (From *Cizhi Lun* / Discourse on Needle and Meridian)
Ma Yuantai stated: Although Qi is inherently deficient, the body is paradoxically hot; this is due to injury from Shu. Only Heat damages Qi; thus, injury from Shu results in bodily heat.
(5) If in one exhalation the pulse beats three times, and in one inhalation the pulse beats three times and is rapid/agitated, and the Chi (wrist/radial) area is hot, this is Warm disease. (From *Pingren Qixiang Lun* / Discourse on the Normal Physiological Signs)
Ma Yuantai stated: Normally, the pulse beats twice per exhalation, but now it beats three times; normally, it beats twice per inhalation, but now it beats three times. Thus, in one full breath (exhalation plus inhalation), it beats six times. The *Maijue* (Pulse Classic) considers this a Shu (Rapid) pulse. The *Nanjing* (Classic of Difficult Issues) also considers it a Li Lei (Departing) pulse. Six beats per breath with agitation indicates vigorous movement. Current agitation of the Chi pulse indicates heat in the Chi region. The Chi region refers to the lower part, governing Kidney Water insufficiency; the disease manifests as Warm disease.
(6) If the Chi skin is very hot and the pulse is full and agitated, it is Warm disease. If the pulse is full and slippery, the disease will resolve through sweating. (From *Lun Ji Chi Pian* / Discourse on Diagnosing Diseases by Inspecting the Arms, Note: Liao Ping states "Chi" is a typo for "Pi" [Skin])
Ma Yuantai stated: If the skin at the Chi position is very hot and the pulse is full and agitated, it should be Warm disease. If the pulse is full but not agitated, and instead slippery, the disease will resolve spontaneously.
Wu Jutong stated: Very hot Chi skin indicates Fire scorching Essence; a full and agitated pulse indicates Essence being boiled by Fire; a full and slippery pulse indicates the pathogenic mechanism moving outward. Generally, Warm disease inevitably damages the Jin-Ye (Body Fluids) of the Metal (Lung) and Water (Kidney) organs. The Chi pulse belongs to the Kidney, and the Chi acupoint/skin area belongs to the Lung. Heat in the muscle tissue here indicates Warm disease.
Xue Shengbai stated: Heat in the Chi skin implies the whole body is hot; an extremely agitated pulse indicates excess Yang pathogen, thus indicating Warm disease. If the pulse is full yet slippery, it means the pulse is no longer agitated and Zheng Qi (Upright Qi) is recovering, so recovery will occur soon. "Chu" (Exit/Resolve) refers to gradual recovery.
(7) In treating Heat diseases, allow the patient to drink cold water, then apply acupuncture; ensure they wear cool clothing and reside in cool places, stopping only when the body feels cool. (From *Ci Re Lun* / Discourse on Needling Heat)
Zhang Xugu stated: Because the long-latent pathogen releases Heat from within, treatment must first involve drinking cold water to drive Heat out from the interior; then apply acupuncture to vent Heat from the exterior; finally, dress in cool clothes and reside in cool places, stopping only when the body is cool and Heat is eliminated.
Liu Baoyi stated: Treating Heat with Cold is an established principle. Nowadays, when treating early-stage Warm disease with cooling and resolving methods, some claim it suppresses the pathogen; these individuals fail to understand this principle.
Wang Mengying stated: Nowadays, people do not read the *Neijing*. Regardless of whether the disease is Warm-Heat, Summerheat, or Epidemic Toxin, they treat it uniformly as Shanghan, prohibiting cold drinks, thickening clothing and bedding, and closing doors and windows, leading to danger. I have seen many such cases. However, drinking cold liquids must be moderated; excess leads to fluid retention, distension, vomiting, and diarrhea. There are also cases where, after recovery, water oozes from fingers and toe webs, or even toes fall off, commonly known as "Toe-Dropping Shanghan."
Ye Ziyu stated: Treating Heat disease by drinking cold water aims to guide Heat from the interior to the exterior; wearing cool clothes and residing in cool places is intended to avoid warmth and seek coolness. However, indiscriminate consumption of cold substances leads to many adverse effects. Wang Mengying's commentary shows profound insight; readers should take note.
(8) Warm disease with extreme deficiency leads to death. (From *Yuban Lunyao Pian* / Essential Discourse on the Jade Tablet)
Liu Baoyi stated: The scripture says, "Those who preserve Jing will not suffer from Warm diseases in spring," implying that anyone suffering from Warm disease clearly has prior Yin Qi deficiency. If the deficiency is present but not extreme, proper treatment with nourishing Yin and venting pathogens can still save the patient. However, if Warm disease progresses to extreme deficiency, Heat pathogens rebel internally, Yin Essence dries up first, and the situation becomes uncontrollable like a prairie fire, making it incurable.
Wu Jutong stated: In patients with Warm disease, if Jing and Blood are extremely deficient, there is no Yin to overcome the Warm-Heat pathogen, leading to death.
(9) In Heat disease, if sweating has occurred but the pulse remains rapid and full, this is the extreme depletion of Yin pulses, indicating death; if the pulse becomes calm after sweating, it indicates survival. (From *Re Bing Pian* / Discourse on Heat Diseases)
Ma Yuantai stated: This passage states that Heat disease with an agitated pulse after sweating leads to death, whereas the opposite leads to survival. After sweating in Heat disease, the pulse should be calm; if it is instead rapid and full, it signifies that the Yin channel pulses are extremely depleted, leaving only Yang pulses without Yin support, indicating death. If the pulse calms after sweating, Yin can coordinate with Yang, ensuring survival.
(10) In Warm disease, if the pulse remains full and agitated but no sweat is produced, this is the extreme depletion of Yang pulses, indicating death; if the pulse is full and agitated but becomes calm after sweating, it indicates survival. (From *Re Bing Pian* / Discourse on Heat Diseases)
Ma Yuantai stated: This passage states that Heat disease with a full pulse but inability to sweat leads to death, whereas the opposite leads to survival. In Heat disease, a rapid and full pulse should be accompanied by sweating; if sweating fails to occur, it signifies that the Yang channel pulses are extremely depleted, causing exterior deficiency and an inability to produce sweat, indicating death. If the pulse is rapid and full but becomes calm after sweating, survival is assured.