『内经』言，热病皆伤寒之类也，非谓类乎伤寒，乃谓与伤寒同乎一类之病也。盖伤
寒因伤时令之寒而得名也，温病、热病，亦随时而易其名耳！经曰：冬伤于寒，则为
病热，此实时而病者也。经曰：冬伤于寒，春必病温，此过时而病者也。经曰：凡病
寒伤而成温者，先夏至为病温，后夏至为病暑，暑即热之谓也，此随时而病者也。是
则秋分以前，皆得以热病名之；秋分以后，皆得以伤寒名之矣。此轩岐、仲景立伤寒
、温病、热病之名义也。经又云：藏于精者，春不病温，此明过时不病之原也。经曰
：冬不藏精，春必病温，此明过时必病之故也。于此可知伤寒为病，不在精之藏与不
藏，而但有触犯即得为病。非若温病、热病、藏精则不病，不藏精则必病也。但能藏
精者，纵偶感于邪，或温或暑，其病自轻；不藏精者，虽微感其邪，或温或暑，其病
必重，差为稍异耳！若专以冬不藏精，毫无外感，为少阴本病，热从内生，则悖仲景
温病之旨矣。仲景论中，但言太阳初病，发热而渴，不恶寒者为温病。辨其非伤寒，
非谓太阳之寒，不由表入，竟从少阴之热内生为病也。经又曰：风温为病，脉阴阳俱
浮。是明指温病之发，因感春风辄动内热而始发，所以阴阳脉俱浮也。盖以温病、风
温与热病论，互发其义。但热病一论，经已昭然，若复立论，未免赘疣，非仲景详于
伤寒，而略于温证也。今将伏气、温病、风温合为一篇，其温热治法，同于六经，读
者再细玩『素问·热病论』，及『刺热』、『评热』诸论，与是论互相参考，自有得
焉。
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师曰：伏气之病，以意候之，今月之内，欲有伏气，假令旧有伏气，当须脉之。若脉
微弱者，当喉中痛，似伤，非喉痹也。病人云：实咽中痛，虽尔，今复欲下利。
【注】
四时令气，正气也；非时之气，邪气也。正气之中人也浅，感之甚者即病，微者藏在
肌肤，不即为病，壮实之人可以自已。邪气之中人也深，感之虽微，亦即为病，甚则
直入于藏不能自已，虚者死焉。此篇所谓伏气之病，即四时令气正病，非四时不正之
邪，与非常异气之疫邪也。所为伏气者，如感冬令之风寒，其重者，伤于荣卫，实时
而发者，名为中风、伤寒是也；其感之轻者，伏藏于肌肤，过时而发，名为温病是也
。故时气、伏气之为病，二者不可不辨焉。春三月名曰发陈，是伏气欲发之月也。假
令旧有伏气之人，乘冬不藏精之隙，而病者，当须以脉识之。今月之内，初病伤寒、
温病者，脉若微弱，是少阴脉也；若喉中痛，是少阴证也。然其痛必缓，非若外感时
气之喉痹肿伤暴痛也。今既云实咽中痛，而脉又微弱，故知为少阴伏气内发之阴火也
。虽尔咽痛，恐复欲下利，不可以时气外感阳火之喉痹治之也。
【集注】
张锡驹曰：此条言伏气之病，由内而出，非若时行卒病，由外而至也。
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太阳病，发热而渴，不恶寒者，为温病。发汗已，身灼热者，名风温。风温为病，脉
阴阳俱浮，自汗出，身重多眠睡，鼻息必鼾，语言难出。若被下者，小便不利，直视
失溲；若被火者，微发黄色，剧则如惊痫，时瘈瘲；若火熏之，一逆尚引日，再逆促
命期。
【注】
发热不渴，恶寒者，太阳证也。发热而渴，不恶寒者，阳明证也。今太阳病始得之，
不俟寒邪变热，转属阳明，而即热渴不恶寒者，知非太阳伤寒，乃太阳温病也。由于
膏梁之人，冬不藏精；辛苦之人，冬伤于寒，内阴已亏，外阳被郁，周身经络，早成
温化，所以至春一遇外邪，即从内应：感寒邪者，则无汗，名曰温病，当以河间法用
水解散，审其表里以解之。水解散，即天水六一散，防风通圣之合剂也。感风邪者，
则有汗，名曰风温，当以水解散减麻黄，加桂枝，倍石膏，令微似汗以和之，若大发
其汗，则益助蕴热，必令身热如火灼也。盖风温为病，乃风邪外盛于表，故阴阳六脉
俱浮；热邪内壅于胸，故多眠睡，鼻息鼾也。风邪伤卫，表气不固，故自汗出；壮热
伤气，故身重倦，声微语难出也。若被下者，则愈夺阴液，故水泉竭而小便不利也。
太阳府气将绝，故目直视也。少阴藏气不固，故遗失溲也。若被火者，则以火益火而
阳气熏灼，将欲发黄，故微发黄也；剧者热极生风，故如惊痫时瘈瘲也。微黄，病深
色渐加黑，故若火熏之也。温病、热病不恶寒者，表热也。口渴引饮者，里热也。表
热无寒，故不宜汗；里热无实，故不宜下。表里俱热，尤不宜火。曰一逆者，若汗、
若下、若火也；再逆者，汗而复下，下而复火也。一逆已令阴竭，尚可延引时日；再
逆则阴立亡，故曰促命期也。伤寒者，伤冬月之正寒也。温病、热病者，伤三时之暴
寒也。非时暴寒乃异气也，以其兼令气而为病也，故春兼风温，即以风温名之；夏兼
暑热，即以暑热名之。世人通名曰伤寒，又名曰时气，医工见其传变六经，表里情状
皆同，故同乎一治也。其温病、热病无汗者，宜大青龙汤；时无汗、时有汗者，宜桂
枝二越婢一汤；有汗者，宜桂枝合白虎汤。内热者，防风通圣散。表实者，倍麻黄；
里实者，倍大黄。量其病之轻重，药之多少而解之，三日之前，未有不愈者。其有外
感邪重，内早伤阴，已经汗下而不愈者，则当审其表里，随其传变所见之证，治之可
也。此法惟西、北二方四时皆可行之，无不随手取效。若江淮间地偏暖处，冬月初春
乃可用之。若春末秋前，即脉证允合，当用麻、桂、青龙等汤者，亦必轻而减之，随
证消息，适可即止，慎不可过，过则反致变逆。经所谓同病异治者，此之谓也。
【集注】
程知曰：温病热自内出，故发热而渴不恶寒。风温内外交热，加之自汗，故有身重多
眠诸证，有轻重死生之分。医者当以有汗、无汗为辨别之大要，亦即可汗、不可汗为
救治之微权。又曰：仲景之青龙、白虎神矣！得此意而推广之，可以应用于不穷。盖
温病宜于发散中重加清凉，风温不可于清凉中重加发散也。
程应旄曰：太阳初得之一日，即发热而渴不恶寒者，因邪气早已内蓄，其外感于太阳
，特其发端耳。其内蓄之热，固非一朝一夕矣。盖自冬不藏精而伤于寒时，肾阴已亏
，一交春阳发热，即病未发，而周身经络已莫非阳盛阴虚之气所布浚。所云至春发为
温病者，盖自其胚胎受之也。
音切
鼾音旱 痫音闲 瘈音炽 瘲音踪
《内经》说，热病都属于伤寒的范畴，这并不是说热病与伤寒同类，而是指它们同属一类疾病。大概是因为感受了时令的寒邪而得名的叫伤寒，温病、热病也是随着季节变化而改变名称罢了！经典记载：冬天感受寒邪，就会发生热病，这是随当时季节发病的情况。经典又说：冬天感受寒邪，春天必定发生温病，这是过了季节才发病的情况。经典还说：凡是因寒邪损伤身体而转化为温病的，在夏至之前发病的叫温病，在夏至之后发病的叫暑病，暑就是热的意思，这也是随当时季节发病的情况。因此，秋分以前，都可以称为热病；秋分以后，都可以称为伤寒。这就是黄帝、岐伯以及张仲景确立伤寒、温病、热病名称的依据。经典又说：精气内藏的人，春天不会患温病，这是说明过了季节不发病的原因。经典还说：冬天不能藏精，春天必定患温病，这是说明过了季节必然发病的缘故。从这里可以知道，伤寒这种病，不在于精气的藏与不藏，只要触犯寒邪就能发病。不像温病、热病，精气内藏就不发病，精气不藏就必然发病。只要能藏精的人，即使偶然感受邪气，无论是温邪还是暑邪，病情自然较轻；不能藏精的人，即使轻微感受邪气，无论是温邪还是暑邪，病情必然严重，只是稍有差异罢了！如果专门把“冬天不藏精”且毫无外感情况，当作少阴本病，认为热从内生，那就违背了张仲景关于温病的宗旨了。张仲景在论述中，只说太阳病初起，发热且口渴，不恶寒的，叫做温病。这是辨别它不是伤寒，并不是说太阳经的寒邪不由表入里，竟然从少阴的热从内生为病。经典又说：风温这种病，脉象阴阳两部都浮。这是明确指温病的发作，因为感受春风触动内热而开始发病，所以阴阳脉象都浮。大概是用温病、风温和热病的论述，互相阐发其义理。但热病的论述，经典已经很清楚，如果再立论，未免显得多余，这并不是张仲景详于伤寒而略于温证。现在将伏气、温病、风温合为一篇，其温热治法，与六经辨证相同，读者再仔细研读《素问·热病论》，以及《刺热》、《评热》等论述，与此篇互相参考，自然会有所得。
老师（张仲景）说：伏气之病，要靠医者用心体察来诊断。如果在当月之内，想要判断是否有伏气，假如患者旧有伏气，必须通过诊脉来判断。如果脉象微弱，应当出现喉咙痛，像是受伤一样，但这并非喉痹（咽喉肿痛闭塞）。病人说：确实是咽喉疼痛，虽然如此，但现在又想腹泻。
【注】
四季的正常气候，是正气；非正常的气候，是邪气。正气伤人较浅，感受严重的立即发病，轻微的藏在肌肤，不立即发病，体质壮实的人可以自己痊愈。邪气伤人较深，感受即使轻微，也立即发病，严重的直接侵入脏腑不能自愈，虚弱的会死亡。本篇所说的伏气之病，即四季时令气的正病，不是四时不正的邪气，也不是非常异气的疫邪。所谓伏气，比如感受冬季的风寒，重的，伤及营卫，随当时季节发病的，名叫中风、伤寒；轻的，潜伏藏在肌肤，过了季节才发病的，名叫温病。所以时气、伏气引起的疾病，二者不可不分辨。春季三个月名叫发陈，是伏气将要发作的月份。假如旧有伏气的人，趁着冬天不能藏精的空隙而发病的，应当通过脉象来识别。在这个月之内，初患伤寒、温病的人，脉象如果微弱，这是少阴脉；如果喉咙痛，这是少阴证。然而这种痛一定是缓慢的，不像外感时气导致的喉痹肿胀受伤那样剧烈疼痛。现在既然说确实是咽喉疼痛，而脉象又微弱，所以知道这是少阴伏气内发的阴火。虽然咽喉痛，恐怕又会腹泻，不能用治疗时气外感阳火的喉痹的方法来治疗。
【集注】
张锡驹说：这一条讲的是伏气之病，由内而出，不像时行卒病，由外而至。
@@@
太阳病，发热且口渴，不恶寒的，叫做温病。发汗后，身体灼热的，叫做风温。风温这种病，脉象阴阳两部都浮，自汗出，身体沉重，嗜睡，鼻息一定打鼾，说话困难。如果被误用泻下法，小便不利，两眼直视，大小便失禁；如果被误用火疗，轻微的发黄色，严重的像惊痫，不时抽搐；如果用火熏法，一次误治还能拖延时日，再次误治就会危及生命。
【注】
发热不渴，恶寒的，是太阳证。发热且口渴，不恶寒的，是阳明证。现在太阳病刚开始，不等寒邪变热转属阳明，就直接出现热、渴、不恶寒，可知这不是太阳伤寒，而是太阳温病。这是由于富贵之人，冬天不能藏精；辛苦劳作之人，冬天感受寒邪，体内阴液已亏，外部阳气被郁遏，周身经络，早已形成温化，所以到了春天一遇到外邪，就从内部响应：感受寒邪的，则无汗，名叫温病，应当用河间法用水解散，审辨其表里以解表。水解散，就是天水六一散和防风通圣散的合方。感受风邪的，则有汗，名叫风温，应当用水解散减去麻黄，加入桂枝，加倍石膏，令微微出汗以调和它，如果大发其汗，则会助长蕴积的热邪，必定导致身体热如火灼。大概风温这种病，是风邪外盛于表，所以阴阳六脉都浮；热邪内壅于胸，所以多嗜睡，鼻息打鼾。风邪伤卫，表气不固，所以自汗出；壮热伤气，所以身体沉重疲倦，声音微弱说话困难。如果被误用泻下法，则会进一步耗夺阴液，所以水源枯竭而小便不利。太阳府气将绝，所以两眼直视。少阴脏气不固，所以遗失大小便。如果被误用火疗，则是以火助火而阳气熏灼，将要发黄，所以轻微发黄；严重的热极生风，所以像惊痫不时抽搐。微黄，病深色渐加黑，所以像火熏的样子。温病、热病不恶寒的，是表热。口渴想喝水的，是里热。表热无寒，所以不宜发汗；里热无实，所以不宜泻下。表里俱热，尤其不宜用火。说一次误治，是指汗、下、火疗法；两次误治，是指发汗后又泻下，泻下后又用火。一次误治已令阴竭，还可以延引时日；再次误治则阴液立刻亡失，所以说危及生命。伤寒，是感受冬季的正寒。温病、热病，是感受三个季节（春、夏、秋）的暴寒。非时的暴寒乃是异气，因为它兼带时令之气而为病，所以春季兼风温，就以风温命名；夏季兼暑热，就以暑热命名。世人通称它为伤寒，又名时气，医生见其传变六经，表里情状皆同，所以用同样的方法治疗。那些温病、热病无汗的，宜用大青龙汤；有时无汗、有时有汗的，宜用桂枝二越婢一汤；有汗的，宜用桂枝合白虎汤。内有热邪的，用防风通圣散。表实的，加倍麻黄；里实的，加倍大黄。根据病情的轻重，药物的多少来解表，三天之前，没有不愈的。如果有外感邪气重，内部早伤阴液，已经经过汗下法而不愈的，则应当审辨其表里，随着其传变所见的证候治疗即可。这种方法只有西方、北方两个地区四季都可以施行，没有不随手取效的。如果是江淮之间地偏暖的地方，冬月初春才可以使用。如果是春末秋前，即使脉证完全符合，应当使用麻黄、桂枝、青龙等汤剂，也必须减轻药量，随证斟酌，适可而止，千万不要过度，过度反而导致变逆。经典所说的同病异治，就是这个意思。
【集注】
程知说：温病的热从内出，所以发热且口渴不恶寒。风温内外交热，加上自汗，所以有身体沉重、多眠等症状，有轻重死生的区别。医生应当以有汗、无汗作为辨别的大要，也可以据此决定可汗、不可汗作为救治的微权。又说：张仲景的青龙、白虎汤神妙啊！得到这个意旨并推广它，可以应用无穷。大概温病适宜在发散中重加清凉，风温不可在清凉中重加发散。
程应旄说：太阳病刚得之一日，就发热且口渴不恶寒，是因为邪气早已内蓄，其外感于太阳，只是发病的开端。其内蓄的热，本来就不是一朝一夕形成的。大概自从冬天不能藏精而伤于寒时，肾阴已亏，一交春阳发热，即使病未发，而周身经络已无非阳盛阴虚之气所布浚。所说的至春发为温病，大概是从其胚胎时期就受之了。
音切
鼾音旱 痫音闲 瘈音炽 瘲音踪
The *Neijing* states that all febrile diseases belong to the category of Shanghan (Cold Damage), not meaning they are similar to Shanghan, but that they belong to the same class of diseases. Generally, Shanghan is named so because it results from injury by the cold of the season; Wenbing (Warm Disease) and Rebing (Febrile Disease) also change their names according to the season! The classics state: "If injured by cold in winter, one will develop a febrile disease"; this refers to illness occurring at the time of injury. The classics further state: "If injured by cold in winter, one will inevitably develop Wenbing in spring"; this refers to illness occurring after the season has passed. The classics also state: "For those whose cold injury transforms into warmth, if it occurs before the Summer Solstice, it is called Wenbing; if after the Summer Solstice, it is called Shubing (Summer Heat). Shu is synonymous with heat." This also refers to illness occurring at the time of injury. Therefore, before the Autumn Equinox, all can be named Rebing; after the Autumn Equinox, all can be named Shanghan. This is how Huangdi, Qibo, and Zhang Zhongjing established the nomenclature for Shanghan, Wenbing, and Rebing. The classics further say: "Those who store essence will not suffer from Wenbing in spring," clarifying the reason for not falling ill after the season passes. The classics state: "If one fails to store essence in winter, one will inevitably suffer from Wenbing in spring," clarifying the cause of inevitable illness after the season passes. From this, we can understand that for Shanghan, the illness does not depend on whether essence is stored or not; contracting the pathogen is sufficient to cause disease. It is not like Wenbing and Rebing, where storing essence prevents illness, and failing to store essence guarantees illness. Those who can store essence, even if occasionally exposed to pathogens, whether warm or summer-heat, will naturally have milder illness; those who cannot store essence, even if slightly exposed to pathogens, whether warm or summer-heat, will inevitably have severe illness, differing only slightly. If one specifically regards "failure to store essence in winter" without any external contraction as the root disease of Shaoyin, with heat arising internally, this would contradict Zhang Zhongjing's principles regarding Wenbing. In his discussions, Zhang Zhongjing only states that when Taiyang disease first appears, characterized by fever, thirst, and aversion to cold absence, it is called Wenbing. This distinguishes it from Shanghan; it does not mean that the cold of Taiyang does not enter from the exterior, but rather arises as internal heat from Shaoyin. The classics further state: "In Fengwen disease, the pulse is floating at both Yin and Yang positions." This clearly indicates that the onset of Wenbing is triggered by feeling spring wind, which stirs up internal heat, causing both Yin and Yang pulses to float. Essentially, the discussions on Wenbing, Fengwen, and Rebing mutually elucidate their meanings. However, the discussion on Rebing is already clear in the classics; establishing another theory would be redundant. This is not because Zhang Zhongjing detailed Shanghan while neglecting Wenzheng, but rather... [Text continues] Now, Fusqi (Latent Qi), Wenbing, and Fengwen are combined into one chapter. Their treatment methods for warmth and heat follow the Six Channels. Readers should carefully study the *Suwen: Rebing Lun*, as well as the *Cire* and *Pingre* chapters, and cross-reference them with this discussion to gain understanding.
The Master said: Fusqi disease requires careful observation and intuition. Within the current month, if one suspects latent qi, and if the patient has a history of latent qi, pulse diagnosis is necessary. If the pulse is weak and faint, there should be throat pain, resembling an injury, but it is not Houbi (sore throat with swelling and obstruction). The patient reports: "Indeed, there is severe throat pain." Even so, there may now be a desire for diarrhea.
[Annotation]
The normal climate of the four seasons is Zhengqi (Upright Qi); abnormal climate is Xieqi (Pathogenic Qi). Zhengqi invades shallowly; severe exposure causes immediate illness, while mild exposure hides in the skin and muscles without immediate illness, and robust individuals may recover spontaneously. Xieqi invades deeply; even mild exposure causes immediate illness, and severe cases penetrate directly into the Zang organs without spontaneous recovery, leading to death in deficient individuals. The Fusqi disease mentioned in this chapter refers to illness caused by the normal seasonal qi, not by abnormal seasonal pathogens or epidemic qi. Regarding Fusqi, for example, if one contracts winter wind-cold, severe cases injure Ying and Wei, manifesting immediately as Zhongfeng (Wind Strike) or Shanghan; mild cases lie dormant in the skin and muscles, manifesting later as Wenbing. Thus, illnesses caused by Shiqi (Seasonal Qi) and Fusqi must be distinguished. The three months of spring are called Facen (Sprouting and Growing), the month when Fusqi is about to emerge. If a person with old Fusqi takes advantage of the gap caused by winter failure to store essence, pulse identification is required. Within this month, for initial Shanghan or Wenbing, if the pulse is weak and faint, it is the Shaoyin pulse; if there is throat pain, it is a Shaoyin syndrome. However, the pain must be gradual, unlike the sudden, severe pain of Houbi caused by external seasonal qi. Since the patient reports severe throat pain yet the pulse is weak and faint, it is known as Yin fire arising from internal Shaoyin Fusqi. Although there is throat pain, diarrhea may follow; it should not be treated as Houbi caused by external Yang fire of seasonal qi.
[Collected Annotations]
Zhang Xiju states: This clause discusses Fusqi disease, which emerges from within, unlike epidemic acute diseases that arrive from outside.
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Taiyang disease, characterized by fever, thirst, and absence of aversion to cold, is called Wenbing. After sweating therapy, if the body becomes burning hot, it is called Fengwen. In Fengwen disease, the pulse is floating at both Yin and Yang positions; there is spontaneous sweating, heaviness of the body, excessive sleepiness, snoring nasal breathing, and difficulty speaking. If purgation is applied, there will be difficulty urinating, fixed staring gaze, and incontinence of urine and feces; if fire therapy is applied, slight jaundice may appear, and in severe cases, symptoms resemble epilepsy with occasional convulsions; if moxibustion/fire fumigation is used, one error may prolong the illness, but two errors will hasten death.
[Annotation]
Fever without thirst and with aversion to cold is a Taiyang syndrome. Fever with thirst and without aversion to cold is a Yangming syndrome. Now, in the initial stage of Taiyang disease, without waiting for cold pathogen to transform into heat and transfer to Yangming, the immediate appearance of fever, thirst, and absence of aversion to cold indicates this is not Taiyang Shanghan, but Taiyang Wenbing. This is due to wealthy individuals failing to store essence in winter, or laborers contracting cold in winter, leading to internal Yin deficiency and external Yang constraint. The meridians throughout the body have already undergone warming transformation. Thus, upon encountering external pathogens in spring, they respond internally: those contracting cold have no sweat, named Wenbing, and should be treated with Hejian's method using Shuijie San (Water Dissolving Powder), analyzing the exterior and interior to resolve it. Shuijie San is a combination of Tianshui Liuyisan (Heavenly Water Six-One Powder) and Fangfeng Tongsheng San. Those contracting wind have sweat, named Fengwen, and should be treated with Shuijie San minus Mahuang, plus Guizhi, doubled Baishao (Note: Text says Baishi/Gypsum context implies modified formula, actually text says add Guizhi, double Shigao/Gypsum), to induce slight sweating for harmonization. Excessive sweating will exacerbate retained heat, causing body heat like burning fire. Generally, in Fengwen, wind pathogen is abundant externally, causing floating pulses at all six positions; heat pathogen obstructs internally in the chest, causing sleepiness and snoring. Wind damages Wei, failing to secure the exterior, causing spontaneous sweating; intense heat damages Qi, causing heaviness, fatigue, weak voice, and difficulty speaking. If purged, Yin fluids are further depleted, causing dryness and urinary difficulty. Taiyang Fu Qi is nearing exhaustion, causing fixed gaze. Shaoyin Zang Qi is insecure, causing incontinence. If fired, fire adds to fire, scorching Yang Qi, leading to jaundice; slight jaundice appears. Severe cases generate wind from extreme heat, resembling epilepsy with convulsions. Slight yellow resembles fire-scorched color. Wenbing and Rebing without aversion to cold indicate exterior heat. Thirst indicating drinking indicates interior heat. Exterior heat without cold makes sweating inappropriate; interior heat without excess makes purging inappropriate. Exterior and interior heat together make fire therapy especially inappropriate. "One error" refers to sweating, purging, or fire therapies; "two errors" refers to sweating followed by purging, or purging followed by fire. One error depletes Yin, allowing time to pass; two errors cause immediate Yin loss, hence "hastening death." Shanghan is injury by the proper cold of winter. Wenbing and Rebing are injuries by violent cold of the other three seasons. Violent cold out of season is Yi Qi (Abnormal Qi), combining with seasonal Qi to cause disease. Spring combines with wind-warmth, named Fengwen; summer combines with summer-heat, named Shure. People generally call it Shanghan or Shiqi. Physicians see its transmission through Six Channels and identical exterior-interior conditions, thus treating it uniformly. For Wenbing/Rebing without sweat, Da Qinglong Tang is suitable; for intermittent sweat, Guizhi Er Yuebiyi Tang is suitable; for those with sweat, Guizhi combined with Baihu Tang is suitable. For internal heat, Fangfeng Tongsheng San is suitable. For exterior excess, double Mahuang; for interior excess, double Dahuang. Adjust dosage based on severity. Before three days, recovery is certain. For those with heavy external pathogens and early internal Yin injury, unresponsive to sweating/purging, analyze exterior-interior and treat according to transmission patterns. This method is effective year-round in Western and Northern regions. In warmer Jianghuai regions, it is applicable only in early winter/spring. In late spring/early autumn, even if pulse/symptoms match indications for Mahuang, Guizhi, Qinglong formulas, dosages must be reduced, adjusted to symptoms, and stopped promptly. Overuse leads to adverse changes. This exemplifies "treating same disease differently."
[Collected Annotations]
Cheng Zhi states: Wenbing heat arises from within, causing fever, thirst, and no aversion to cold. Fengwen involves internal and external heat combined with spontaneous sweating, leading to heaviness and sleepiness, with variations in severity and outcome. Physicians must distinguish between sweating and non-sweating as key diagnostic criteria, determining appropriate use of sweating therapy. He adds: Zhang Zhongjing's Qinglong and Baihu formulas are divine. Extending this principle allows infinite application. Wenbing benefits from dispersing with heavy cooling; Fengwen should not have heavy dispersing added to cooling.
Cheng Yingmao states: On the first day of Taiyang disease, immediate fever, thirst, and no aversion to cold occur because pathogens were already stored internally. External contraction at Taiyang is merely the onset. Internal heat accumulation is not sudden. Since winter failure to store essence and cold injury, Kidney Yin was already deficient. Upon spring Yang heating, even before illness manifests, meridians are filled with Yang excess and Yin deficiency. "Wenbing emerging in spring" originates from embryonic constitution.
Phonetics
Han sounds like Han (snore)
Xian sounds like Xian (epilepsy)
Chi sounds like Chi (convulsion)
Zong sounds like Zong (convulsion)