《素问》有热病者，皆伤寒之类，及凡病伤寒者，先夏至日为病温，后夏至日为病暑之言。
后人妄解经旨，多以热病即是伤寒，温病暑病亦即伤寒之所伏，但因发时不同，而名各别也。
惟《难经》曰∶伤寒有五，有中风，有伤寒，有湿温，有热病，有温病。已明示伤寒为一般感
证之总称，故世俗有湿温伤寒、暑湿伤寒、热证伤寒等之名目。盖此伤寒二字，无异一病字之
代名词，犹之曰湿温病、暑湿病、热证病是也。夫辨名不清，设治亦混，竟有以治伤寒之麻黄
汤方，施于温暑诸病者，草菅人命，言之痛心。考张氏仲景《伤寒论》，本亦温暑并及之书，
不过亦以伤寒名各感证耳。反之，且有疑张氏为伤寒专家，张氏书专治伤寒，凡温暑证未可以
张氏方治也。吴氏又可着《温疫论》，以比拟《伤寒论》，叶氏天士着《温热论》，亦比拟《伤
寒论》，至吴氏鞠通，于叶氏书脱胎而着《温病条辨》，凡例第一条曰∶一、是书仿仲景《伤寒
论》，作法，其亦以《温病条辨》为《伤寒论》对待之文章也。盖不知《伤寒论》，原亦包括温
病，如太阳病，发热而渴，不恶寒者，曰温病等言，是吾谓诸氏实推展《伤寒论》一部份之言，
《温疫论》焉，《温热论》焉，皆属于《伤寒论》统系的病理学及治疗法，非与《伤寒论》并
行的病理学及治疗法也。至《温病条辨》，既非《伤寒论》并行的书，尤非《伤寒论》统系的
书，实为《温热论》之注解书也。则于《伤寒论》有前条辨后条辨同，虽然病变无穷，病理至
微，吾侪学人，认《伤寒论》为六气感证之纲要，能于六气各有专书，条分缕析，如诸氏之论
温热一气者，未始非后学之导师，先贤之功臣也。不佞于二十年来，读书临证，凡见夫患温病
者固多，患暑病者尤多，独怪后学不知暑为六气之一证，先贤亦无暑之专书以相示。吴氏鞠通
且谓暑亦温之类，是犹古之温为寒之类，同一混称，夫伤寒与病温，果相径庭，而病温与病暑，
岂无差池？顾暑以日者二字合之而成，明是夏月烈日之气而为病，故《内经》曰∶后夏至日为
病暑，以病之在夏至后得者，多属于暑。《伤寒论》特立中 之篇，日本医称之曰日射病，古
今新旧，无不以暑属专病，当火伞高撑，酷日临空之际，或天时以间歇性的雨相霖，或人事以冷水相
泼，则地面上骤起令人不耐触鼻之气，是气焉，即暑气也。较之日本医以为日光所照射以成病
者，为尤甚。盖日光所照射而成之病为冒暑，卫生家犹可避之。地气所蒸腾而受之病为中暑，
卫生家不易避之。张氏洁古老人谓避暑纳凉于深堂大厦，大扇风车得之者，属静而得之之阴暑
证，足征暑邪防避之难也。业医者苟于一年间延医之证，按日记之，自必以暑症居多数，故专
治感证之医温，夏秋之间，其门如市，一过其时，遂无问津者，此尤足征六气感证中最多者为
暑病，是以暑温、暑湿、暑毒、中暑、冒暑、伏暑等之病名，几乎家喻户晓。奈何论暑专书，
惟张氏凤逵《伤暑全书》已。且张氏原刻，在明天启年，相距不过数百年，其书已湮没不可觅。
读医书者，于《伤寒论》后，但于有《温热论》一，若伤寒病外，只有温热病，口头日日念暑
温、暑湿、暑毒、中暑、冒暑、伏暑等病名，心上习焉不深求论治暑温、暑湿、暑毒、中毒、
冒暑、伏暑之书。呜呼！暑病之重，关人生既如彼，暑书之轻，于人世又如此，不佞常引为医
界一憾事也。今秋扬州叶君仲经，自南京邮寄尊甫子雨先生遗着若干种，间有《增订伤暑全书》
未刊稿二卷，不禁喜出望外，开卷读之。则张氏原书，于暑之为证，固属兼收并蓄，已不愧为
全书，经叶氏增订，于暑之为证，尤见发凡纠正，更足称为全书。叶氏原序有曰∶《素问》六
气之理，惟张长沙能造其微，又曰《增订伤暑全书》，冀始学人，有以见暑证之要焉。又曰张
氏其《素问》之功臣乎！数语见先辈着书之本旨，无不以羽翼先贤，启导后学为心，不佞所主
张以《伤寒论》为六气病之纲要，《温热论》为推展《伤寒论》六气中一气之书，今是书亦可
谓为推展《伤寒论》六气中一气之书，张氏其亦为《伤寒论》之功臣乎。学人能本叶氏增订之
心，有以见暑证之要者，当必知是书与《温热论》诸书并重焉。今有刊行国医百家之举，爰亟
亟以是稿付诸手民，俾广流传。吾知《温热论》出，而温病与伤寒鉴别明，是书出而温病与暑
病鉴别亦明矣，从此医者多一方法，病者少一夭扎。然则叶氏保存与增订是书之功，微特羽翼
先贤，启导后学已哉。
民国六年冬月绍兴吉生裘庆元谨序
《黄帝内经·素问》中提到：“凡是热病，都属于伤寒的范畴；至于患伤寒的人，在夏至之前发病的叫温病，在夏至之后发病的叫暑病。”
后人胡乱解释经文的旨意，大多认为热病就是伤寒，温病和暑病也是由伤寒潜伏体内所致，只是因为发病时间不同，所以名称各异。
只有《难经》说：“伤寒有五种，包括中风、伤寒、湿温、热病、温病。”这已经明确说明“伤寒”是各种外感疾病的总称，因此世俗中有湿温伤寒、暑湿伤寒、热证伤寒等名目。可以说，“伤寒”这两个字，无异于是“疾病”这个字的代名词，就像说湿温病、暑湿病、热证病一样。如果辨明病名不清晰，治疗也会混淆，竟然有人用治疗伤寒的麻黄汤方剂，去治疗温病和暑病，视人命如草芥，想起来令人心痛。考察张仲景的《伤寒论》，原本也是一本兼及温病和暑病的书，不过也是以“伤寒”来命名各种外感疾病罢了。反之，还有人怀疑张仲景只是伤寒专家，认为他的书专门治疗伤寒，凡温病和暑病不可以用张仲景的方子治疗。吴又可撰写《温疫论》，用来比拟《伤寒论》；叶天士撰写《温热论》，也用来比拟《伤寒论》；到了吴鞠通，在叶氏著作的基础上脱胎换骨写成《温病条辨》，其凡例第一条说：“这本书模仿张仲景《伤寒论》的作法”，这也意味着把《温病条辨》作为与《伤寒论》相对等的文章来看待。大概是因为不知道《伤寒论》原本也包括温病，例如书中提到“太阳病，发热而渴，不恶寒者，称为温病”等言论。所以我主张，各位医家的著作实际上是推展了《伤寒论》的一部分，《温疫论》、《温热论》等，都属于《伤寒论》统系内的病理学及治疗方法，而不是与《伤寒论》并行的病理学及治疗方法。至于《温病条辨》，既不是与《伤寒论》并行的书，更不是属于《伤寒论》统系的书，实际上它是《温热论》的注解书。那么它与《伤寒论》的关系，就如同前有《伤寒论》后有《温病条辨》一样。虽然病变无穷无尽，病理极其精微，我们学习的人，应当将《伤寒论》视为六气（风、寒、暑、湿、燥、火）外感疾病的纲要，能够针对六气各自拥有专门的书籍，条理分明地进行分析，像各位医家论述温热这一气那样，未尝不是后学的导师，先贤的功臣。
我自己在过去二十年中，读书并临证实践，凡是见到患温病的人固然很多，患暑病的人尤其多。唯独奇怪的是，后学不知道暑是六气中的一种病证，先贤也没有关于暑病的专门书籍来展示。吴鞠通甚至说暑病也是温病的一类，这就像古代说温病是寒病的一类一样，都是混称。既然伤寒与温病截然不同，那么温病与暑病之间，难道没有差异吗？况且“暑”字是由“日”和“者”二字组合而成，明显是夏季烈日之气致病，所以《黄帝内经》说：“夏至之后发病的叫暑病”，因为夏至之后得的病，大多属于暑病。《伤寒论》特别设立了中暍（中暑）一篇，日本医生称之为日射病，古今新旧，无不将暑病视为专病。当烈日高悬、酷日当空之际，或者天时下着间歇性的雨，或者人事上用冷水泼洒，地面上就会骤然升起令人难以忍受的气味，这种气味，就是暑气。比起日本医生认为由日光照射而成的病，更为严重。大概日光照射而成的病叫冒暑，卫生学家还可以避免；地面热气蒸腾而受到的病叫中暑，卫生学家不容易避免。张洁古老人说，避暑纳凉于深堂大厦，因大扇风车而得病的，属于静而得之的阴暑证，足以证明暑邪防范躲避之难。从事医学的人，如果在一年间延请医生诊治的病案，按日记下来，必然会发现暑症占多数。所以专门治疗外感疾病的医生，在夏秋之间，门前像集市一样热闹，一旦过了这个时节，就没有人问津了，这更足以证明在六气外感疾病中最多的是暑病，因此暑温、暑湿、暑毒、中暑、冒暑、伏暑等病名，几乎家喻户晓。无奈专门论述暑病的书籍，只有张凤逵的《伤暑全书》而已。而且张氏的原刻本，在明天启年间，相距不过几百年，那本书已经湮没不可寻觅。读医书的人，在《伤寒论》之后，只看到有一部《温热论》，似乎除了伤寒病之外，只有温热病，口头上天天念着暑温、暑湿、暑毒、中暑、冒暑、伏暑等病名，心里却习以为常，不去深究论述治疗暑温、暑湿、暑毒、中毒、冒暑、伏暑的书籍。唉！暑病的重要性关系到人的生命如此之大，而关于暑病的书籍被轻视到如此地步，我常常引为医学界的一大憾事。今年秋天，扬州叶仲经先生从南京邮寄来他父亲子雨先生的遗著若干种，其中有《增订伤暑全书》未刊稿二卷，我不禁喜出望外，打开卷册阅读。发现张氏的原书，对于暑病这一证候，确实兼收并蓄，已经不愧为“全书”；经过叶氏增订，对于暑病这一证候，更是阐明宗旨、纠正谬误，更足以称为“全书”。叶氏原来的序言中说：“《素问》中六气的道理，只有张长沙（张仲景）能探究其精微”，又说《增订伤暑全书》，希望初学者能从中了解暑证的要点。又说张氏是《素问》的功臣呢！这几句话体现了先辈著书的根本宗旨，无不以辅佐先贤、启迪后学为心志。我所主张的，是以《伤寒论》为六气疾病的纲要，《温热论》为推展《伤寒论》六气中温热这一气的著作，现在这本书也可以说是推展《伤寒论》六气中暑热这一气的著作，张氏难道不是《伤寒论》的功臣吗？学习者如果能秉持叶氏增订的心意，从中了解暑证的要点，应当一定会知道这本书与《温热论》等书同等重要。现在有刊行国医百家著作的计划，于是急忙将这份稿件交付给印刷工人，以便广泛流传。我知道《温热论》问世，使得温病与伤寒的鉴别变得明确；这本书问世，使得温病与暑病的鉴别也变得明确了。从此医者多了一种方法，患者少一种夭折。然而叶氏保存与增订这本书的功劳，不仅仅是辅佐先贤、启迪后学罢了。
民国六年冬月，绍兴吉生裘庆元谨序
In the *Suwen* (Basic Questions) of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), it is stated: "All febrile diseases belong to the category of Shanghan (Cold Damage); furthermore, among those suffering from Shanghan, those who fall ill before the Summer Solstice are diagnosed with Wenbing (Warm Disease), and those who fall ill after the Summer Solstice are diagnosed with Shubing (Summerheat Disease)."
Later generations misinterpreted the intent of the classics, mostly believing that febrile diseases are identical to Shanghan, and that Warm Disease and Summerheat Disease are also latent manifestations of Shanghan, differing only in their timing of onset, hence their distinct names.
Only the *Nanjing* (Classic of Difficult Issues) states: "Shanghan encompasses five types: Zhongfeng (Wind Strike), Shanghan, Shiwen (Damp-Warmth), Rebing (Febrile Disease), and Wenbing." This clearly indicates that "Shanghan" serves as a general term for various exogenous pathogens. Consequently, common terminology includes Shiwen Shanghan, Shushi Shanghan (Summerheat-Dampness Cold Damage), and Rezhen Shanghan. In essence, the term "Shanghan" functions as a synonym for "disease," akin to referring to Shiwen Bing, Shushi Bing, or Rezhen Bing. If disease nomenclature is not clarified, treatment becomes confused. It is distressing to see practitioners applying Mahuang Tang (Ephedra Decoction), a formula for treating Shanghan, to patients with Warm Disease or Summerheat Disease, thereby treating human life as if it were grass or weeds. An examination of Zhang Zhongjing’s *Shanghan Lun* (Treatise on Cold Damage) reveals that it was originally a text covering both Warm Disease and Summerheat Disease, merely using "Shanghan" as a generic label for exogenous conditions. Conversely, some doubt whether Zhang Zhongjing was solely an expert in Shanghan, arguing that his book specifically treats Shanghan and that formulas from his work should not be used for Warm Disease or Summerheat Disease. Wu Keyou authored *Wenyi Lun* (Treatise on Plague-Quelling) to compare with the *Shanghan Lun*; Ye Tianshi authored *Wenre Lun* (Treatise on Warm-Heat) also in comparison to the *Shanghan Lun*; and Wu Jutong, building upon Ye’s work, wrote *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases). In its preface, Wu states: "This book imitates the methodology of Zhang Zhongjing’s *Shanghan Lun*," implying that *Wenbing Tiaobian* is intended as a counterpart to the *Shanghan Lun*. This stems from a misunderstanding that the *Shanghan Lun* inherently includes Warm Disease, as evidenced by passages such as "Taiyang disease presenting with fever, thirst, and aversion to cold absent is termed Warm Disease." Therefore, I argue that these authors’ works actually expanded upon parts of the *Shanghan Lun*. *Wenyi Lun*, *Wenre Lun*, and others belong to the pathological and therapeutic system of the *Shanghan Lun*, rather than running parallel to it. As for *Wenbing Tiaobian*, it is neither parallel nor part of the *Shanghan Lun* system; rather, it serves as an annotation to *Wenre Lun*. Thus, regarding the *Shanghan Lun*, there is the original treatise followed by later commentaries. Although pathological changes are infinite and principles subtle, we students should regard the *Shanghan Lun* as the outline for exogenous diseases caused by the Six Qi (Wind, Cold, Summerheat, Dampness, Dryness, Fire). Having specialized texts for each of the Six Qi, analyzed systematically like the discussions on Warm-Heat by various masters, serves as a guide for junior scholars and a merit to our sages.
Over the past twenty years, through reading and clinical practice, I have observed many cases of Warm Disease, but even more cases of Summerheat Disease. It is peculiar that junior scholars do not recognize Summerheat as one of the Six Qi, and that ancient sages left no dedicated monograph on Summerheat. Wu Jutong even claimed that Summerheat is a subtype of Warm Disease, which is analogous to the ancient misconception that Warm Disease is a subtype of Cold Disease—a conflation of terms. If Shanghan and Warm Disease are fundamentally different, how can Warm Disease and Summerheat Disease be without distinction? The character "Shu" (Summerheat) is composed of "Ri" (Sun) and "Zhe" (person/one), clearly indicating illness caused by the intense heat of the summer sun. Hence, the *Neijing* states: "Illness occurring after the Summer Solstice is called Summerheat," because ailments contracted after this date largely belong to Summerheat. The *Shanghan Lun* specifically dedicates a chapter to Zhongxie (Heatstroke/Mid-summer Heat), known in Japan as "Nichusha-byo" (Sunstroke). Both ancient and modern traditions regard Summerheat as a specific disease category. When the scorching sun hangs high, or when intermittent rains mix with water splashed by humans, creating an unbearable miasma rising from the ground, this is the Qi of Summerheat. This is more severe than what Japanese physicians attribute solely to solar radiation. Illnesses caused by solar radiation are termed Maoshu (Light Summerheat), which hygienists can avoid. Illnesses caused by steaming earthy heat are termed Zhongshu (Severe Summerheat), which are harder to avoid. Zhang Jiegu noted that seeking coolness in deep halls and large buildings, or using fans and windmills, results in Yin-Shu syndrome obtained through stillness, demonstrating the difficulty of avoiding Summerheat pathogenic factors. If medical practitioners recorded all consultations over a year, Summerheat symptoms would undoubtedly constitute the majority. Physicians specializing in exogenous diseases find their doors crowded during summer and autumn, but empty afterward, further proving that Summerheat is the most prevalent among the Six Qi exogenous diseases. Consequently, terms such as Shuwen (Summerheat-Warmth), Shushi (Summerheat-Dampness), Shudu (Summerheat-Toxin), Zhongshu, Maoshu, and Fushu (Latent Summerheat) are household words. Yet, the only dedicated book on Summerheat is Zhang Fengkui’s *Shangshu Quanshu* (Complete Book on Injury by Summerheat). The original edition dates to the Tianqi era of the Ming Dynasty; within just a few centuries, it has become lost and unfindable. Readers of medical texts, after studying the *Shanghan Lun*, only encounter *Wenre Lun*, leading to the false impression that beyond Shanghan, only Warm Disease exists. They recite names like Shuwen, Shushi, Shudu, Zhongshu, Maoshu, and Fushu daily but fail to deeply seek out texts discussing their diagnosis and treatment. Alas! The gravity of Summerheat concerning human life is immense, yet the neglect of literature on it is profound. I often lament this regret in the medical field.
This autumn, Mr. Ye Zhongjing of Yangzhou mailed several manuscripts from his father, Mr. Ziyu, including unpublished drafts of *Zengding Shangshu Quanshu* (Revised and Expanded Complete Book on Injury by Summerheat) in two volumes. I was overjoyed and opened them for reading. Zhang’s original text comprehensively covers Summerheat syndromes, rightfully earning the title "Complete Book." Ye’s revisions further clarify principles and correct errors, reinforcing its status as a definitive work. In Ye’s original preface, he writes: "Among the principles of the Six Qi in the *Suwen*, only Zhang Changsha (Zhang Zhongjing) penetrated their subtleties." He adds that *Zengding Shangshu Quanshu* aims to help beginners grasp the essentials of Summerheat syndromes, and calls Zhang a "meritorious figure of the *Suwen*." These words reflect the author’s intent to support sages and guide learners. My position is that the *Shanghan Lun* is the outline for Six Qi diseases, and *Wenre Lun* expands upon the Warm-Heat aspect. Similarly, this book expands upon the Summerheat aspect of the Six Qi in the *Shanghan Lun*. Is Zhang not also a meritorious figure of the *Shanghan Lun*? If learners adopt Ye’s spirit of revision and grasp the essentials of Summerheat, they will surely regard this book as equal in importance to *Wenre Lun*. Given the initiative to publish "One Hundred Masters of National Medicine," I urgently submit this manuscript for printing to ensure wide dissemination. I believe that with the publication of *Wenre Lun*, the differentiation between Warm Disease and Shanghan became clear; with this book, the differentiation between Warm Disease and Summerheat Disease will also become clear. Thus, physicians gain another method, and patients suffer fewer premature deaths. Ye’s contribution in preserving and revising this book extends far beyond merely supporting sages and guiding learners.
Prefaced respectfully by Qiu Qingyuan (Jisheng) of Shaoxing, Winter Month of the 6th Year of the Republic of China (1917).