尝谓介宾之书，谓温病即伤寒，治分六要五忌；又可之书，谓温病即瘟疫，治法又分九传，殊不知伤寒
乃感冬时之寒邪，瘟疫乃感天地之厉气，较之伏气温病，大相径庭，岂可同日而语哉！推温病之原，究因冬受
寒气，伏而不发，久化为热，必待来年春分之后，天令温暖，阳气弛张，伏气自内而动，一达于
外，表里皆热也。其证口渴引饮，不恶寒而恶热，脉形愈按愈盛者是也。此不比春温外有寒邪，风温外有
风邪，初起之时，可以辛温辛凉；是病表无寒风，所以忌乎辛散，若误散之，则变证蜂起矣。如初起无汗者，
只宜清凉透邪法；有汗者，清热保津法∶如脉象洪大而数，壮热谵妄，此热在三焦也，宜以清凉荡
热法；倘脉沉实，而有口渴谵语，舌苔干燥，此热在胃腑也，宜用润下救津法。凡温病切忌辛温发汗，汗之
则狂言脉躁，不可治也。然大热无汗则死；得汗后而反热，脉躁盛者亦死；又有
大热，脉反细小，手足逆冷者亦死；或见痉搐昏乱，脉来促结沉代者皆死。医者不可不知。
刘松峰曰∶《云笈七签》中，引作“冬伤于汗”甚妙。盖言冬时过暖，以致汗出，则来年必病温，余屡
验之良然。冬日严寒，来春并无温病，以其应寒而寒，得时令之正故耳。且人伤于寒，岂可稽留在身，俟逾
年而后发耶？
丰按，“冬伤于汗”。汗字欠妥，松峰反赞其妙。既谓冬伤于汗，试问春夏秋三时所伤为何物耶？又谓
冬时过暖，来年病温，此说是有伏气，又谓人伤于寒，岂可稽留，此说又无伏
气。片幅之中如此矛盾，诚为智者一失耳。
我曾评论说，刘介宾的著作认为温病就是伤寒，治疗分为六要五忌；王又可的著作认为温病就是瘟疫，治法又分为九传。殊不知，伤寒是感受冬季的寒邪，瘟疫是感受天地的厉气，与伏气温病相比，大相径庭，岂能相提并论！推究温病的本源，是因为冬季感受寒气，潜伏体内而不发作，时间久了化为热邪，必须等到来年春分之后，天气温暖，阳气弛张，伏气从内而动，一达于外，导致表里皆热。其症状表现为口渴引饮，不恶寒而恶热，脉象越按越有力，就是这样。这不同于春温（春季发生的温热病）外有寒邪，风温（感受风热之邪引起的疾病）外有风邪，初起之时，可以用辛温或辛凉的方法；此病表无寒风，所以忌讳辛散之法，如果误用辛散，就会变证蜂起。如初起无汗者，只宜用清凉透邪法；有汗者，用清热保津法；如脉象洪大而数，壮热谵妄，这是热在三焦（上、中、下三焦），宜用清凉荡热法；倘若脉沉实，而有口渴谵语，舌苔干燥，这是热在胃腑，宜用润下救津法。凡温病切忌辛温发汗，发汗则会导致狂言脉躁，不可救治。然而大热无汗则死；得汗后反而发热，脉象躁盛者也死；又有大热，脉反细小，手足逆冷者也死；或出现痉搐昏乱，脉来促结沉代者也都死。医者不可不知道。
刘松峰说：《云笈七签》中引用作“冬伤于汗”非常巧妙。大概意思是说冬季过于暖和，导致出汗，那么来年必定会患温病，我多次验证确实如此。冬日严寒，来春并没有温病，是因为应当寒冷而寒冷，符合时令的正气缘故。况且人受了寒邪，怎么可以稽留在身上，等到过了一年才发作呢？
雷丰按语：“冬伤于汗”的“汗”字不妥当，刘松峰反而称赞它巧妙。既然说是冬季伤于汗，试问春夏秋三季所伤的是什么东西呢？又说冬季过暖，来年病温，这种说法是有伏气；又说人受了寒邪，怎么可以稽留，这种说法又没有伏气。短短篇幅中如此矛盾，确实是智者的一个失误。
I have commented that Liu Jibin's work posits that warm disease (Wenbing, febrile diseases caused by warm pathogens) is identical to cold damage (Shanghan, damage by cold pathogens), with treatment divided into six essentials and five prohibitions; Wang Youke's work posits that warm disease is identical to plague (Piyi, highly contagious epidemic diseases), with treatment methods further divided into nine transmissions. Little do they realize that cold damage results from contracting winter cold evil (Hanxie, pathogenic cold), while plague results from contracting the pestilential qi (Liqi, virulent epidemic pathogens) of heaven and earth. Compared to latent warm disease (Fuwen Bing, warm disease where pathogens lie dormant in the body), these are vastly different; how can they be compared? Tracing the origin of warm disease, it is due to contracting cold qi in winter, which lies dormant without manifesting. After a long time, it transforms into heat. It must wait until after the Spring Equinox of the following year, when the weather becomes warm, and yang qi expands. The latent qi moves from within and reaches the exterior, resulting in heat in both the interior and exterior. Its symptoms include thirst with an urge to drink, aversion to heat rather than cold, and a pulse that becomes more vigorous upon deeper pressure. This differs from spring-warmth (Chunwen, warm diseases occurring in spring) which has external cold evil, or wind-warmth (Fengwen, diseases caused by wind-heat) which has external wind evil; at the onset,辛温 (acrid-warm) or acrid-cool methods can be used. Since this disease has no wind-cold on the exterior, acrid-dispersing methods are contraindicated. If mistakenly dispersed, numerous transformational syndromes will arise. If there is no sweat at the onset, only the method of clearing coolness and venting pathogens should be used; if there is sweat, the method of clearing heat and preserving fluids should be used. If the pulse is surging and rapid, accompanied by high fever and delirious speech, this indicates heat in the Sanjiao (Triple Burner), and the method of clearing coolness and purging heat should be employed. If the pulse is deep and solid, accompanied by thirst, delirious speech, and a dry tongue coating, this indicates heat in the stomach fu organ, and the method of moistening downward purgation and rescuing fluids should be used. In all cases of warm disease, acrid-warm sweating methods are strictly contraindicated; inducing sweat will lead to delirious speech and a restless pulse, rendering the condition incurable. However, high fever with no sweat leads to death; fever returning after sweating with a restless and vigorous pulse also leads to death; high fever with a surprisingly fine pulse and cold extremities also leads to death; or convulsions, spasms, confusion, and a pulse that is hurried, knotted, deep, or intermittent—all lead to death. Physicians must not be unaware of this.
Liu Songfeng stated: "Winter injury from sweat" (Dong shang yu han) cited in *Yunji Qiqian* is very ingenious. It implies that if winter is excessively warm, causing sweating, one will inevitably contract warm disease the following year. I have verified this repeatedly, and it is indeed true. When winter is severely cold, there are no warm diseases in the coming spring because the cold matches the season, adhering to the correct seasonal qi. Moreover, if a person is injured by cold, how can it remain in the body for over a year before manifesting?
Lei Feng notes: The character "sweat" (han) in "winter injury from sweat" is inappropriate, yet Liu Songfeng praises its ingenuity. If it is said that winter injury comes from sweat, what is contracted in spring, summer, and autumn? Furthermore, stating that excessive warmth in winter leads to warm disease the next year implies the existence of latent qi; yet stating that cold injury cannot remain in the body denies the existence of latent qi. Such contradictions within a short passage are indeed a lapse even for a wise person.