考诸大家论春温者，惟嘉言与远公，精且密矣。嘉言以冬伤于寒、春必病温为一例，冬不藏精、春必
病温又为一例，既伤于寒、且不藏精、至春同时并发，又为一例。举此三例，以论温病，而详其治。远公所
论都是春月伤风之见证，分出三阳若何证治，三阴若何证治。观二家之论，可谓明如指掌。然宗嘉言
不合远公，宗远公不合嘉言，反使后人无从执法。其实嘉言之论，遵经训分为三例，意在伏气；远公之论，皆
系伤风见证，意在新感。总之春温之病，因于冬受微寒，伏于肌肤而不即发，或因冬不藏精，伏于少阴而不
即发，皆待来春加感外寒，触动伏气乃发焉，即经所谓“冬伤于寒，春必病温；冬不藏精，春必病温”是也。
其初起之证，头身皆痛，寒热无汗，咳嗽口渴，舌苔浮白，脉息举之有余，或弦或紧，寻之或滑或数，此宜
辛温解表法为先；倘或舌苔化燥，或黄或焦，是温热已抵于胃，即用凉解里热法；如舌绛齿燥，谵语神昏，是
温热深踞阳明营分，即宜清热解毒法，以保其津液也；如有手足螈 ，脉来弦数，是为热
极生风，即宜却热息风法；如或昏愦不知人，不语如尸厥，此邪
窜入心包，即宜祛热宣窍法。春温变幻，不一而足，务在临机应变可也。
风温之病，发于当春厥阴风木行令之时，少阴君火初交之
际。陈平伯谓春月冬季居多，春月风邪用事，冬初气暖多风，风温之病，多见于此。其实大为不然。不知冬
月有热渴咳嗽等证，便是冬温，岂可以风温名之！即按六气而论，冬令如有风温，亦在大寒一节，冬初二字，
大为不妥。推风温为病之原，与春温仿佛，亦由冬令受寒，当时未发，肾虚之体，其气伏藏于
少阴，劳苦之人，伏藏于肌腠，必待来春感受乎风，触动伏气而发也。其证头痛恶风，身热自汗，咳嗽口渴，
舌苔微白，脉浮而数者，当用辛凉解表法。倘或舌绛苔黄，神昏谵语，以及手足
螈等证之变，皆可仿春温变证之法治之。
或问曰∶因寒触动伏气为春温，初起恶寒无汗；因风触动为风温，初起恶风有汗。二病自是两途，岂可
仿前治法？答曰∶新感之邪虽殊，伏藏之气则一。是故种种变证，可同一治。必须辨其孰为劳苦之辈，孰为
冬不藏精之人，最为切要。试观病势由渐而加，其因于劳苦者可知；一病津液即伤，变证
迭出，其因于冬不藏精者又可知。凡有一切温热，总宜刻刻顾其津液，在阴虚者，更兼滋补为要耳。又问∶
风温之病，曷不遵仲景之训为圭臬？今观是论，并未有脉阴阳俱浮、自汗出、身重多眠睡、鼻息必鼾、语言
难出等证，岂非悖仲景之言以为医乎？曰∶此仲景论风温误治之变证也，非常证也。曰∶常
证何？曰∶太阳病发热而渴，不恶寒者为温病，此常证也。又问∶平伯论风温一十二条，总称暴感时气，肺
胃为病。鞠通杂于诸温条中，分治三焦。试问以平伯为然，抑亦以鞠通为然？曰∶总宜遵《内经》“冬伤于
寒，春必病温”之论，庶乎宜古宜今。见肺胃之证，即为肺胃之病；见三焦之证，即为三焦之病。
弗宜印定可也。又问∶春温、风温，皆有伏气为病。今时医每逢春令见有寒热咳嗽，并无口渴之证，便言
风温，可乎？曰∶可。盖春令之风，从东方而来，乃解冻之温风也，谓风温者，未
尝不可耳。其初起治法，仍不出辛凉解表之范围也。
考察论述春温病的医家，只有喻嘉言和叶天士（远公），他们的论述精辟且严密。喻嘉言将“冬季感受寒邪，春季必然发生温病”作为一例；将“冬季肾精不藏，春季必然发生温病”作为另一例；将既感受了寒邪、又肾精不藏，到了春季同时发作的情况，作为第三例。列举这三种情况来论述温病，并详细阐述其治疗方法。叶天士所论述的都是春季感受风邪的临床表现，分别区分出三阳经如何辨证治疗，三阴经如何辨证治疗。看这两家的论述，可以说是清晰明了，如同指掌一样清楚。然而，如果只推崇喻嘉言的观点而不采纳叶天士的，或者只推崇叶天士的观点而不采纳喻嘉言的，反而会让后人无法遵循法则进行治疗。其实，喻嘉言的论述，遵循经典训诫分为三类，意在强调伏气温病；叶天士的论述，都是关于新感风邪的临床表现，意在强调新感温病。总之，春温这种病，是因为冬季受到轻微寒邪，潜伏在肌肤之间而没有立即发作，或者是由于冬季肾精不藏，潜伏在少阴经而没有立即发作，都要等到来年春天再感受外寒，触动体内潜伏的病气才会发作，这就是《内经》所说的“冬季感受寒邪，春季必然发生温病；冬季肾精不藏，春季必然发生温病”的道理。
春温初起时的症状，头身都疼痛，怕冷发热且无汗，咳嗽口渴，舌苔浮白，脉象轻取有余，或弦或紧，重按或滑或数，这时适宜先用辛温解表法；倘若舌苔变得干燥，或黄或焦黑，说明温热之邪已经到达胃腑，就应立即使用凉解里热法；如果舌质红绛、牙齿干燥、说胡话、神志昏迷，说明温热之邪深踞在阳明经的营分，就适宜使用清热解毒法，以保护津液；如果出现手足抽搐，脉象弦而数，这是热极生风的表现，就适宜使用清热息风法；如果出现昏乱无知、不语如尸厥，这是邪气窜入心包络，就适宜使用祛热开窍法。春温病情变化多端，不一而足，关键在于临证时灵活应变即可。
风温这种病，发生在春季厥阴风木当令之时，也是少阴君火初交之际。陈平伯说春季和冬季居多，春季风邪盛行，初冬气候温暖多风，风温病多见于这个时候。其实这非常不对。不知道冬季出现热渴、咳嗽等症状，就是冬温，怎么能称为风温呢！即使按照六气理论来说，冬季如果有风温，也应该在大寒节气左右，说是“冬初”二字，非常不妥。推究风温发病的原因，与春温相似，也是由冬季受寒，当时没有发作，肾虚体质的人，病气潜伏在少阴经；劳累辛苦的人，病气潜伏在肌腠之间，必须等到来年春天感受风邪，触动潜伏的病气才会发作。其症状表现为头痛怕风，身体发热自汗，咳嗽口渴，舌苔微白，脉象浮而数，应当使用辛凉解表法。倘若出现舌红苔黄、神昏谵语，以及手足抽搐等变证，都可以仿照春温变证的治疗方法来处理。
有人问：因寒邪触动伏气的是春温，初起时恶寒无汗；因风邪触动的是风温，初起时恶风有汗。这两种病自然是两条不同的路径，怎么能仿照前面的治法呢？回答说：新感的邪气虽然不同，但潜伏的病气是一致的。所以各种变证，可以采用相同的治疗原则。必须辨别哪类人是劳苦过度者，哪类人是冬季肾精不藏者，这一点最为关键。试看病情逐渐加重，可知是因劳苦所致；一旦发病津液即受损，变证迭出，可知是因冬季肾精不藏所致。凡是一切温热病，总应该时刻顾护津液，对于阴虚体质者，更兼用滋补之法为要。又问：风温病，为什么不遵循张仲景的教诲作为准则？现在看这篇论述，并没有提到脉象阴阳俱浮、自汗出、身体沉重嗜睡、鼻息必鼾、语言难出等症状，难道不是违背张仲景的话来行医吗？回答说：这是张仲景论述风温误治后的变证，不是常证。问：什么是常证？答：太阳病发热且口渴，不怕冷的，是温病，这才是常证。又问：陈平伯论述风温十二条，总称为暴感时气，病在肺胃。吴鞠通将其夹杂在各种温病条文中，分治上中下三焦。试问，认为陈平伯对呢，还是认为吴鞠通对呢？回答说：总宜遵循《内经》“冬季感受寒邪，春季必然发生温病”的论述，这样才适合古今。见到肺胃的症状，就认为是肺胃的病；见到三焦的症状，就认为是三焦的病。不必拘泥于固定的定论即可。又问：春温、风温，都有伏气致病。现在的医生每逢春季看到有寒热咳嗽，并没有口渴的症状，就说这是风温，可以吗？回答说：可以。因为春季的风，从东方而来，是解冻的温暖之风，称之为风温，也未尝不可。其初起的治法，仍然不出辛凉解表法的范围。
Regarding the discussion of Spring-Warmth diseases (Chunwen), only Yu Jia Yan and Ye Tianshi (Yuan Gong) provided precise and rigorous analyses. Yu Jia Yan categorized them into three examples: "Winter injury by Cold, leading to Warmth disease in Spring" as one example; "Winter failure to store Essence, leading to Warmth disease in Spring" as another example; and cases where both Cold injury and Essence depletion occur simultaneously in Winter, manifesting together in Spring, as a third example. By presenting these three examples, he discussed Warmth diseases and detailed their treatments. Ye Tianshi's discussions focused on clinical manifestations of Wind-Cold injury in Spring, distinguishing how to diagnose and treat based on the Three Yang meridians and the Three Yin meridians respectively. Observing the theories of these two masters, one can say they are as clear as pointing at something with a finger. However, adhering solely to Yu Jia Yan while rejecting Ye Tianshi, or vice versa, leaves later generations without a standard to follow. In fact, Yu Jia Yan's theory follows classical teachings divided into three categories, emphasizing latent Qi (Fuqi); Ye Tianshi's theory focuses on clinical signs of new-onset Wind injury, emphasizing new acquisition (Xingan). In summary, Spring-Warmth disease arises from slight Cold acquired in Winter, lying dormant in the skin and muscles without immediate eruption, or due to Winter failure to store Essence, lying dormant in the Shaoyin meridian without immediate eruption. It waits until the following Spring when external Cold triggers the latent Qi to erupt. This corresponds to the classic saying: "Winter injury by Cold leads to Warmth disease in Spring; Winter failure to store Essence leads to Warmth disease in Spring."
At the initial stage, symptoms include pain in the head and body, aversion to cold, fever, anhidrosis, cough, thirst, floating white tongue coating, and pulse that is abundant upon light palpation, either wiry or tight, and slippery or rapid upon heavy palpation. At this stage, Acrid-Warm Exterior-Resolving Method (Xin Wen Jie Biao Fa) should be used first. If the tongue coating becomes dry, yellow, or scorched black, it indicates that Heat has reached the Stomach, and Cool Interior-Resolving Method (Liang Jie Li Re Fa) should be applied immediately. If the tongue is crimson, teeth are dry, delirium occurs, and consciousness is clouded, it indicates that Heat deeply resides in the Ying (Nutritive) level of the Yangming meridian, and Clear Heat and Detoxify Method (Qing Re Jie Du Fa) should be used to preserve Body Fluids (Jinye). If convulsions of the limbs occur with a wiry and rapid pulse, it signifies Extreme Heat generating Wind, requiring Heat-Purging and Wind-Extinguishing Method (Que Re Xi Feng Fa). If the patient is confused, unconscious, mute like corpse rigidity, it indicates Evil has penetrated the Pericardium, requiring Heat-Expelling and Orifice-Opening Method (Qu Re Xuan Qiao Fa). The transformations of Spring-Warmth are endless; the key lies in adapting to changes during clinical practice.
Wind-Warmth (Fengwen) disease occurs when the Jueyin Wind-Wood ruling period of Spring begins, coinciding with the initial interaction of Shaoyin Ministerial Fire. Chen Pingbo stated that Wind-Warmth is common in Spring and Winter, particularly when Wind dominates in Spring and early Winter is warm and windy. This is actually incorrect. One must not confuse Winter-Warmth (Dongwen), characterized by heat, thirst, and cough in Winter, with Wind-Warmth. Even according to the Six Qi theory, if Wind-Warmth exists in Winter, it should be around the Great Cold solar term; referring to "early Winter" is inappropriate. Tracing the origin of Wind-Warmth, it resembles Spring-Warmth, also caused by Winter Cold that did not erupt immediately. In individuals with Kidney deficiency, the pathogenic Qi lies dormant in the Shaoyin meridian; in those who overwork, it lies dormant in the muscle interstices. It requires Spring Wind to trigger the latent Qi to erupt. Symptoms include headache, aversion to wind, fever with spontaneous sweating, cough, thirst, slightly white tongue coating, and floating, rapid pulse. Acrid-Cool Exterior-Resolving Method (Xin Liang Jie Biao Fa) should be employed. If complications such as crimson tongue with yellow coating, delirium, or limb convulsions arise, treatment can follow the methods for Spring-Warmth complications.
A question was raised: Spring-Warmth is triggered by Cold activating latent Qi, initially presenting with aversion to cold and no sweat; Wind-Warmth is triggered by Wind, initially presenting with aversion to wind and sweating. Are these not two different paths? How can the same treatment apply? The answer is: Although the newly acquired pathogens differ, the latent Qi is the same. Therefore, various complications can be treated similarly. It is crucial to distinguish between those suffering from overwork and those who failed to store Essence in Winter. Gradual worsening suggests overwork; immediate fluid damage and rapid complication suggest failure to store Essence. For all Warmth diseases, preserving Body Fluids is paramount. For Yin-deficient patients, nourishing supplementation is essential. Another question asked: Why not follow Zhang Zhongjing's teachings as the standard for Wind-Warmth? The current text does not mention symptoms like floating pulse in both Yin and Yang positions, spontaneous sweating, heaviness of the body, excessive sleepiness, snoring breath, or difficulty speaking. Is this not contradicting Zhang Zhongjing? The response is: Zhang Zhongjing described complications resulting from misdiagnosis/treatment of Wind-Warmth, which are not typical presentations. What are the typical presentations? When Taiyang disease presents with fever, thirst, and no aversion to cold, it is Warmth disease, which is the typical presentation. Regarding Chen Pingbo's twelve points on Wind-Warmth, attributing it to sudden seasonal Qi affecting Lung and Stomach, versus Wu Jutong's Sanjiao differentiation within his Warmth categories: Which is correct? The answer is to always follow the *Neijing* principle: "Winter injury by Cold leads to Warmth disease in Spring." This accommodates both ancient and modern contexts. If Lung/Stomach symptoms appear, treat Lung/Stomach; if Sanjiao symptoms appear, treat Sanjiao. Do not rigidly adhere to fixed definitions. Finally, since both Spring-Warmth and Wind-Warmth involve latent Qi, is it acceptable for modern physicians to diagnose any Spring fever/cough without thirst as Wind-Warmth? Yes. Spring wind comes from the East, bringing thawing warmth; calling it Wind-Warmth is acceptable. Its initial treatment remains within the scope of Acrid-Cool Exterior-Resolving Method.