In winter, if one is injured by cold and falls ill immediately, it is termed Shanghan (Cold Damage); if it does not manifest immediately but remains latent within, emerging in spring along with the rising of Yang Qi, it is termed Wenbing (Warm Disease). The symptoms include headache and stiffness of the neck, which are no different from Shanghan. The difference lies in that at the onset, there is no aversion to cold, but rather immediate fever, and the pulse is rapid (Shu). Shanghan proceeds from the exterior to the interior, so it is imperative to first release the exterior; Wenbing proceeds from the interior to the exterior, so it is imperative to first clear the interior. Hence, the saying goes: "Mistaken sweating in Wenbing causes no harm, but mistaken purgation is dangerous." Zhang Zhongjing wrote the *Treatise on Cold Damage* (*Shanghan Lun*), covering the period from after the Autumnal Equinox to before the Vernal Equinox. If it occurs after the Vernal Equinox, it is classified as Warm Disease. Although the *Neijing* (Inner Canon) states that diseases occurring before the Summer Solstice are Warm Diseases, and Zhang Zhongjing discussed that Taiyang disease presenting with initial fever belongs to Warm Disease, since the Jin and Tang dynasties, no one had clearly differentiated between Shanghan and Wenbing. They generally treated all cases using methods for Shanghan, resulting in mixed outcomes. Physicians treating these conditions were often at a loss. It was not until Liu Hejian appeared in the Jin Dynasty that he began writing the *Treatise on Warmth* (*Wenlun*). In the Ming Dynasty, Yu Jiayan further elaborated on this theory, establishing standards for the treatment of Warm Disease, thereby allowing Zhang Zhongjing's works to be widely recognized. During this bright and beautiful springtime, when the Three Yang energies emerge from the earth (In the tenth month, pure Yin dominates, corresponding to the Kun hexagram; in the eleventh month, the Huangzhong pitch-pipe resonates, corresponding to the Fu hexagram where one Yang arises; in the twelfth month, the Dailv pitch-pipe resonates, corresponding to the Lin hexagram where two Yangs arise; in the first month, the Taicu pitch-pipe resonates, corresponding to the Tai hexagram where three Yangs arise), the sun shines brightly, the breeze is gentle, flowers scent the air, and birds sing, creating an atmosphere of abundant spring warmth (Ang'ang describes a gentle and amiable demeanor; Pengpeng is quoted from Sikong Tu's *Twenty-F-four Poetic Styles*: "Pengpeng distant spring"). Therefore, such diseases are also named Wen (Warmth). For mild cases, Baihu Tang (White Tiger Decoction: Renshen [Ginseng], Shigao [Gypsum Fibrosum], Jingmi [Oryzae Semen], Zhimu [Anemarrhenae Rhizoma], Zhi Cao [Prepared Licorice]), Huangqin Shaoyao Tang (Scutellaria and Peony Decoction: Huangqin [Scutellariae Radix], Shaoyao [Paeoniae Radix], Zhi Cao [Prepared Licorice]), or Gegen Shengma Tang (Kudzu and Cimicifuga Decoction: Shengma [Cimicifugae Rhizoma], Gegen [Puerariae Lobatae Radix], Shaoyao [Paeoniae Radix], Zhi Cao [Prepared Licorice]) may be used. For severe cases, San Chengqi Tang (Three Bowel-Regulating Decoctions) should be employed: Dachengqi Tang (Major Bowel-Regulating Decoction: Dahuang [Rhei Radix et Rhizoma], Mangxiao [Natrii Sulfas], Houpo [Magnoliae Officinalis Cortex], Zhishi [Aurantii Fructus]); Xiaochengqi Tang (Minor Bowel-Regulating Decoction: Dahuang [Rhei Radix et Rhizoma], Houpo [Magnoliae Officinalis Cortex], Zhishi [Aurantii Fructus]); Tiaowei Chengqi Tang (Stomach-Regulating Bowel-Regulating Decoction: Dahuang [Rhei Radix et Rhizoma], Mangxiao [Natrii Sulfas], Zhi Cao [Prepared Licorice]). These are invariably effective. Occasionally, there are cases with initial aversion to cold followed by fever, which are still treated according to Shanghan protocols. It is also said: "If one fails to store essence during winter, one will inevitably contract Warm Disease in spring." This is because winter governs storage and conservation; leaking spring energy (as Du Fu wrote: "Leaking spring energy are the willow branches") implies that where pathogenic factors gather, Qi must be deficient. Ancient people scheduled the six rites of marriage during the time of blooming peach blossoms (Taoyao zhi shi), which was well-founded. I argue that extreme accumulation of heat inevitably boils down Kidney Water. For those with sufficient constitution, the aforementioned decoctions suffice; however, for those with weak constitutions, regardless of whether their essence is stored properly, one should heavily add Shengdi Huang (Rehmanniae Radix Preparata) and Shudi Huang (Rehmanniae Radix Preparata) to the previous formulas to nourish the root (Shengdi, Shudi, Huangqin, Shaoyao, Beimu [Fritillariae Bulbus], Shengcao [Raw Licorice]). Thus, the two theories do not contradict each other but complement one another. Why must one differentiate them as Yu Jiayan did?!