（一）故人沈君辛甫，端恪公曾孙也。尝病吴鞠通混疫于温，余谓不但此也。其条辨首列曰温病者，有风温、有温
热、有温疫、有温毒、有暑温、有湿温、有秋燥、有冬温、有温疟，凡九项，似无遗义，而不自知其题旨未清也。夫冬
伤于寒至春而发者，曰温病；夏至后发者，曰热病；冬春感风热之邪而病者，首先犯肺，名曰风温；其病于冬者，亦曰
冬温；病于春者，亦曰春温。即叶氏所论者是也。夏至后所发之热病，在《内经》亦曰暑，以其发于暑令也。故仲景以
夏月感暑成病者，名曰 。盖暑、 者，皆热之谓也。今杜撰暑温名目，最属不通，至于疫证，更不可与温热同治，当
从吴又可、余师愚两家为正鹄。而温之为毒为疟，乃温之节目矣。概而论之，宜乎愈辨愈不清矣。
（二）其次条云∶凡病温者，始于上焦，在手太阴。嘻！岂其未读《内经》耶！伏气为病，自内而发，惟冬春风温、
夏、秋燥，皆始于上焦。若此等界限不清，而强欲划界以限病，未免动手即错矣。夫温热究三焦者，非谓病必在上焦
始，而渐及于中下也。伏气自内而发，则病起于下者有之；胃乃藏垢纳污之所，湿温疫毒病起于中者有之；暑邪挟湿者
亦犯中焦。又暑属火，而心为火脏，同气相求，邪极易犯，虽始上焦，亦不能必其在手太阴一经也。
（三）第四条云∶太阴风温、温热、温疫、冬温，初起恶风寒者，桂枝汤主之。夫鞠通既宗叶氏，当详考叶氏论案
以立言。如《指南·温热门》第三案云∶温邪上受，内入乎肺，肺主周身之气，气窒不化，外寒似战栗，其温邪内郁，
必从热化。《风温门》第五案云∶风温入肺，气不肯降，形寒内热，乃 郁之象，用药皆是辛凉轻剂。至《幼科要略》，
论三时伏气外感，尤为详备。于春温证，因外邪引动伏热者，必先辛凉以解新邪，自注用葱豉汤。垂训昭然，何甘违悖，
意欲绍述仲圣乎？则祖上之门楣，不可夸为自己之阀阅也。在泾先生云∶温病伏寒变热，少阴之精已被劫夺，虽有新旧
合邪，不得更用桂枝汤助热，而绝其本也，岂吴氏皆未之闻乎？
（四）《中焦篇》第一条自注云∶肺病逆传，则为心包，上焦失治，则传中焦，始上焦，终下焦。噫！是鞠通排定
路径，必欲温热病遵其道而行也。有是理乎？彼犯肺之邪，若不外解，原以下传于胃为顺，故往往上焦未罢及中焦，惟
其不能下行为顺，是以内陷膻中为逆传。章虚谷，亦昧此义，乃云∶火来克金，而肺邪反传于包络，故曰逆。夫从所胜
来者为微邪，胡可反以为逆，岂二公皆未读《难经》耶！其不始于上焦者，更无论矣。
（五）书名《温病条辨》，而所列霍乱，皆是寒证。故余年少时，辄不自揣，而有《霍乱论》之作也。沈辛老云∶
鞠通书兰本叶氏，有前人未见及而补之者，如秋燥增入正化痉螈别为两条，谈理抑何精细；有前人已见及而忘之者，如
霍乱证自具《暑湿门》，岫云未经摘出，而伊芳遂不知有热。疝气条，当分暴久治，香岩先生业已道明，而伊芳又惟知有寒。
盖心思之用，固各有至不至，虽两间亦缺陷世界，而况人乎。又曰∶鞠通所云之疝，多系暴证，而久者又系宿瘕病，故
可一以温下取下。若疝虽有历久不痊，然聚则有形，散即无形，初非真有物焉，如瘀积腹中也。又云干霍乱，以生芋杵
汁下咽即生，远胜盐汤探吐也。暑疡初起，用丝瓜杵汁涂之，或荷花瓣贴之皆妙，不必水仙根也。
（六）《中焦》八十四条云∶少阳疟如伤寒证者，小柴胡汤主之，此与温热何与，而乃滥入乎！辛老云∶叶氏知暑
湿时疟，与风寒正疟迥别，融会圣言，惟从清解，所见甚超。而洄溪反以不用柴胡，屡肆诋訾，食古不化。徐公且然，
况其下乎。噫！辛老长余九岁，与余交最深，品学兼优，真古君子也。尝为余校《温热经纬》，而家贫无子，今墓草宿
矣。遗稿未梓，偶于拙草中检得数条，附录于此，亦可以见其读书具眼，立言忠浓也。
（七）《下焦篇》之定风珠，一派腥浊浓腻，无病患胃弱者亦难下咽，如果厥哕欲脱而进此药，是速其危矣。
（八）二十四至二十六条，皆冬寒内伏，春温初发之治，乃妄谓温热温疫，自上中传下之治，岂非梦呓。
（九）四十二条自注∶谓宋元以来，不明仲景一书，专为伤寒而设，吴氏直未读《伤寒论》也。注伤寒者，无虑数
十家，皆以为专论伤寒之书，故恒觉支离附会。考论中风、寒、温、 、湿五气为病，古人皆曰伤寒，故《难经》云∶
伤寒有五，而仲圣以伤寒名其书也。此等大纲不清，岂可率尔着书。
（十）五十一条，痰湿阻气之阴吹证，实前人所未道及。
（十一）五十五条，发明蚕砂功用，何其精切，故余治霍乱以为主药也。
（十二）吴氏此书，不过将《指南》温热暑湿条案，穿插而成，惜未将《内经》、《难经》、《伤寒论》诸书，溯本穷
源，即叶氏《温热论》、《幼科要略》，亦不汇参，故虽曰发明叶氏，而实未得其精奥也。至采附各方，不但剪裁未善，
去取亦有未当，此余不得已，而有《温热经纬》之纂也。
（十三）后三卷，杂说、解产难、解儿难等篇，皆可传之作，远胜三焦条辨多矣。杂说中，惟霍乱不得吐泻，治以
苦辛芳热一语，为可议。条辨中可议处，甚多。姑举大略如上，庶读者，勿随波而逐流也。
（一）已故友人沈辛甫先生，是端恪公的曾孙。他曾批评吴鞠通将疫病混同于温病，我认为不仅如此。吴氏《温病条辨》开篇列出：温病包括风温、温热、温疫、温毒、暑温、湿温、秋燥、冬温、温疟，共九项，看似没有遗漏，但他自己却不知道其主题宗旨并不清晰。凡是冬季感受寒邪，到春季发作的，称为温病；夏至后发作的，称为热病；在冬春季节感受风热邪气而发病的，首先侵犯肺脏，称为风温；在冬季发病的，也称为冬温；在春季发病的，也称为春温。这就是叶天士所论述的内容。夏至后发作的热病，在《内经》中也称为暑，因为它发生在暑令时节。所以张仲景将夏季感受暑邪而成病的，命名为中暍（中暑）。盖“暑”和“暍”，都是指热而言。现在杜撰出“暑温”这个名目，最为不通。至于疫病，更不可与温热病一同治疗，应当以吴又可、余师愚两家的观点为准绳。而温病表现为毒或疟，只是温病的具体分类罢了。笼统地说，应该是越辨析越不清楚了。
（二）其次条文中说：“凡是患温病的人，都始于上焦，在手太阴肺经。”唉！难道他没有读过《内经》吗？伏气温病，是从体内发出的，只有冬春风温、夏暑、秋燥，都是始于上焦。如果这些界限都不清楚，却强行划定界限来限制疾病，未免一动手就错了。所谓温热病辨析三焦，并不是说病一定从开始就在上焦，然后逐渐波及中下焦。伏气从体内发出，那么病起于下焦的情况是有的；胃是藏污纳垢的地方，湿温和疫毒病起于中焦的情况是有的；暑邪挟带湿气的，也会侵犯中焦。另外，暑属火，而心为火脏，同气相求，邪气极易侵犯，虽然起始于上焦，也不能必定是在手太阴一经。
（三）第四条说：“太阴风温、温热、温疫、冬温，初起出现恶风寒症状的，用桂枝汤主治。”既然吴鞠通尊崇叶天士，应当详细考察叶天士的论案来确立言论。如《临证指南医案·温热门》第三案说：“温邪从上受入，内陷于肺，肺主周身之气，气机窒塞不化，外寒似战栗，其温邪内郁，必然从热化。”《风温门》第五案说：“风温入肺，气机不肯下降，形寒内热，这是肺气郁结的现象，用药皆是辛凉轻剂。”直到《幼科要略》，论述三时伏气外感，尤为详备。对于春温证，因外邪引动伏热的，必须先辛凉以解新邪，自注使用葱豉汤。教诲明显，为何甘愿违背悖逆，想要绍述张仲景呢？那么祖先的门楣，不可夸耀为自己家族的荣耀。泾阳先生曾说：温病伏寒变热，少阴之精已被劫夺，虽然有新旧合邪，不得再用桂枝汤助热，从而断绝根本，难道吴氏都没有听说过吗？
（四）《中焦篇》第一条自注说：“肺病逆传，则为心包，上焦失治，则传中焦，始上焦，终下焦。”唉！这是吴鞠通排定好的路径，一定要让温热病遵循其道而行。有这样的道理吗？那些侵犯肺的邪气，如果不从外表解除，原本以下传于胃为顺，所以往往上焦未罢及中焦，只因其不能下行成为顺证，所以内陷膻中才称为逆传。章虚谷，也不明白这个义理，竟然说：“火来克金，而肺邪反传于心包络，所以称为逆。”从所胜（即我克者）来的邪气为微邪，怎么反而认为是逆传？难道这两位先生都没有读过《难经》吗？那些不始于上焦的，更不用说了。
（五）书名《温病条辨》，但所列霍乱，都是寒证。所以我年少时，常常不自量力，写了《霍乱论》。沈辛老说：吴鞠通的书写法本于叶天士，有前人未见及而补充的，如秋燥增入正化痉螈别为两条，谈理何其精细；有前人已见及而遗忘的，如霍乱证自具《暑湿门》，岫云未经摘出，而他遂不知有热证。疝气条，应当分暴久治，香岩先生业已道明，而他只知道有寒证。大概心思的运用，确实各有深浅，即使是天地也是缺陷的世界，何况是人呢。又说：吴鞠通所说的疝，多系暴证，而久病又系宿瘕病，所以可以一概用温下法取下。若疝气虽有历经长久不痊愈，然而聚则有形，散即无形，起初并非真有实物，如瘀积腹中那样。又说干霍乱，用生芋捣汁咽下即可生还，远胜于盐汤探吐。暑疡初起，用丝瓜捣汁涂之，或用荷花瓣贴之皆妙，不必用水仙根。
（六）《中焦篇》八十四条说：“少阳疟如伤寒证者，小柴胡汤主治”，这与温热有什么关系，却滥列入其中！辛老说：叶天士知道暑湿时疟，与风寒正疟截然不同，融会圣人之言，只从清解入手，见解甚为高超。而徐灵胎（洄溪）反而因为不用柴胡，屡次肆意诋毁，食古不化。连徐公都这样，何况其他人呢。唉！辛老比我大九岁，与我交情最深，品德学问兼优，真是古代君子啊。曾经为我校对《温热经纬》，但他家贫无子，如今墓上草已深宿。遗稿未刻印，偶然在他的草稿中检得数条，附录于此，也可以看出他读书具眼，立言忠厚浓烈。
（七）《下焦篇》的定风珠，一派腥浊浓腻，没有病患胃弱的也难以咽下，如果是厥逆哕逆欲脱而进此药，是加速其危殆了。
（八）二十四至二十六条，都是冬寒内伏，春温初发的治法，却妄称是温热温疫自上中传下的治法，这岂不是梦话。
（九）四十二条自注说：谓宋元以来，不明张仲景一书专为伤寒而设，吴氏简直没读《伤寒论》。注解伤寒的，无虑数十家，都认为它是专论伤寒的书，所以常觉得支离附会。考证论述中风、寒、温、暍、湿五气为病，古人皆称为伤寒，所以《难经》说：“伤寒有五”，而张仲圣以伤寒命名他的书。这种大纲不清，怎么可以轻率著书。
（十）五十一条，痰湿阻气之阴吹证，确实是前人所未曾提及的。
（十一）五十五条，发明蚕砂功用，何其精切，所以我治疗霍乱将其作为主药。
（十二）吴氏此书，不过是将《指南》温热暑湿条案，穿插而成，可惜未将《内经》、《难经》、《伤寒论》诸书，溯本穷源，就连叶氏《温热论》、《幼科要略》，也不汇参，所以虽说是发明叶氏，而实际并未得其精奥。至于采录附各方，不但剪裁不善，去取也有不当，这是我不得已，而有《温热经纬》的编纂。
（十三）后三卷，杂说、解产难、解儿难等篇，都是可流传的作品，远胜三焦条辨多了。杂说中，只有霍乱不得吐泻，治以苦辛芳热一语，值得议论。条辨中可议处，甚多。姑且举大略如上，希望读者，不要随波逐流。
(1) The late Mr. Shen Xinpu, a great-grandson of Duke Duanke, once criticized Wu Jutong for conflating epidemic diseases (Yi Zheng, 疫病) with warm diseases (Wen Bing, 温病). I hold that this is not the only issue. In the opening of his *Treatise on Differentiation of Warm Diseases* (*Wenbing Tiaobian*, 《温病条辨》), he lists: warm diseases include wind-warmth (Feng Wen, 风温), warmth (Wen Re, 温热), epidemic warmth (Wen Yi, 温疫), warm toxin (Wen Du, 温毒), summer-heat warmth (Shu Wen, 暑温), damp-warmth (Shi Wen, 湿温), autumn dryness (Qiu Zao, 秋燥), winter-warmth (Dong Wen, 冬温), and warm malaria (Wen Nue, 温疟), totaling nine categories. This seems comprehensive, yet he fails to realize that his thematic focus is unclear. Conditions where cold pathogen is contracted in winter and manifests in spring are called warm disease; those manifesting after the Summer Solstice are called heat disease; those contracting wind-heat pathogen in winter or spring, initially attacking the Lung, are called wind-warmth; those occurring in winter are also called winter-warmth; those occurring in spring are also called spring-warmth. These are what Ye Tianshi discussed. Heat diseases manifesting after the Summer Solstice are also referred to as summer-heat (Shu, 暑) in the *Neijing* because they occur during the summer season. Thus, Zhang Zhongjing named diseases caused by contracting summer-heat in summer as "Zhong Yue" (Heatstroke/Moye, 中暍). Both "summer-heat" and "moye" refer to heat. To fabricate the term "summer-heat warmth" is most illogical. Furthermore, epidemic diseases should not be treated together with warm diseases; one should take the approaches of Wu Keyang and Yu Shiyu as the standard. That warmth manifests as toxin or malaria are merely sub-categories of warmth. Generally speaking, the more one differentiates, the less clear it becomes.
(2) The subsequent clause states: "For all who suffer from warm diseases, it begins at the Upper Jiao, involving the Hand-Taiyin Lung Meridian." Alas! Has he not read the *Neijing*? Diseases caused by latent qi (Fu Qi, 伏气) originate from within. Only wind-warmth in winter/spring, summer-heat, and autumn dryness begin at the Upper Jiao. If these boundaries are unclear, yet one insists on drawing rigid lines to restrict diseases, errors will inevitably occur upon treatment. When discussing the Three Jiao regarding warm-heat diseases, it does not mean the disease must start in the Upper Jiao and gradually spread to the Middle and Lower Jiao. Latent qi originating internally may cause diseases starting in the Lower Jiao; the Stomach, being a place that stores filth, may see damp-warmth and epidemic toxins starting in the Middle Jiao; summer-heat pathogen carrying dampness may also invade the Middle Jiao. Moreover, summer-heat belongs to Fire, and the Heart is the Fire organ; like attracts like, so pathogens easily invade. Although starting in the Upper Jiao, it cannot be assumed to be solely in the Hand-Taiyin channel.
(3) The fourth clause states: "For Taiyin wind-warmth, warmth, epidemic warmth, and winter-warmth, if chills and aversion to wind/cold appear at the onset, Guizhi Tang (Cinnamon Twig Decoction) should be used." Since Jutong reveres Ye Tianshi, he ought to have carefully examined Ye's clinical cases to formulate his statements. For instance, Case 3 in the "Warm Disease Section" of *Linzheng Zhinan* (Guidelines for Clinical Practice) states: "Warm pathogens enter from above into the Lung. The Lung governs the Qi of the whole body. If Qi stagnates and fails to transform, external cold resembles shivering. The internal depression of warm pathogens must transform into heat." Case 5 in the "Wind-Warmth Section" states: "Wind-warmth enters the Lung, Qi refuses to descend, presenting with external chill and internal heat, which is a sign of Qi depression. Medications used are all mild acrid-cool agents." In *Youke Yaolüe* (Essentials for Pediatrics), the discussion on latent qi external contraction across three seasons is particularly detailed. For spring-warmth cases triggered by external pathogens activating latent heat, one must first use acrid-cool methods to resolve the new pathogen, noting the use of Congchi Tang (Scallion and Fermented Soybean Decoction). The instruction is clear; why willingly deviate and claim to follow Zhang Zhongjing? One should not boast ancestral glory as personal achievement. Mr. Jingyang stated: In warm diseases where latent cold transforms into heat, the essence of Shaoyin has already been depleted. Even with combined new and old pathogens, Guizhi Tang should not be used to assist heat and sever the root. Did Wu never hear this?
(4) The self-note for the first clause in the "Middle Jiao Section" says: "If Lung disease transmits reversely, it goes to the Pericardium; if the Upper Jiao is mismanaged, it transmits to the Middle Jiao; it starts in the Upper Jiao and ends in the Lower Jiao." Alas! This is a predetermined path by Jutong, insisting that warm-heat diseases must follow it. Is there any logic to this? Pathogens invading the Lung, if not resolved externally, naturally transmit downward to the Stomach as the smooth course. Hence, often when the Upper Jiao condition persists alongside the Middle Jiao, it is because the downward transmission failed to proceed smoothly, leading to internal collapse into the Danzhong (Chest Center), which is termed reverse transmission. Zhang Xuguo also misunderstood this principle, claiming: "Fire overcomes Metal, so Lung pathogens transmit back to the Pericardium, hence called reverse." Pathogens coming from the element one controls are minor pathogens; how can they be considered reverse? Did both gentlemen not read the *Nanjing*? Those not starting in the Upper Jiao need not even be mentioned.
(5) The book is titled *Treatise on Differentiation of Warm Diseases*, yet the cholera-like disorders listed are all cold patterns. Therefore, in my youth, presumptuously writing *Treatise on Cholera* (*Huoluan Lun*, 《霍乱论》). Old Man Shen said: Jutong’s writing follows Ye Tianshi. There are supplements unseen by predecessors, such as adding separate clauses for autumn dryness transforming into spasms, showing exquisite reasoning. There are omissions of things seen by predecessors, such as failing to extract the heat pattern of cholera from the Damp-Heat section, thus ignoring heat. Regarding hernia, acute and chronic cases should be treated differently; Mr. Xiangyan had already clarified this, yet Jutong only recognized cold patterns. Mental application varies in depth; even Heaven and Earth are imperfect worlds, let alone humans. He further said: The hernias mentioned by Jutong are mostly acute conditions, while chronic ones are old masses, so warm purgatives can be uniformly used to expel them. Although hernias may persist for years, they form有形 (have shape) when gathered and disappear无形 (formless) when dispersed; they do not truly exist as solid masses like blood stasis in the abdomen. Also, for dry cholera, swallowing juice pounded from raw taro brings life, far superior to salt water-induced vomiting. For early-stage summer-heat skin sores, applying pounded loofah juice or lotus petals is excellent, without needing narcissus root.
(6) Clause 84 of the "Middle Jiao" states: "For Shaoyang malaria resembling Shaoyang syndrome, Xiaochaihu Tang (Minor Bupleurum Decoction) should be used." What does this have to do with warm-heat, yet it is indiscriminately included? Old Man Shen said: Ye Tianshi knew that summer-damp seasonal malaria differs significantly from wind-cold typical malaria. Integrating sage teachings, he focused on clearing and resolving, showing superior insight. Xu Lingtai (Xu Huixi) repeatedly slandered him for not using Chaihu, displaying rigid adherence to ancient texts. If even Mr. Xu acted thus, how much more so others? Alas! Old Man Shen was nine years my senior, our friendship was deepest, his character and scholarship were outstanding, truly an ancient gentleman. He once proofread *Wenre Jingwei* (Classic Coordinates of Warm-Heat) for me. Poor and childless, his grave is now overgrown. His unpublished manuscripts were occasionally found among my drafts; I append a few clauses here to show his discerning eye and sincere expression.
(7) Dingfeng Zhu (Stabilizing Wind Pearl) in the "Lower Jiao Section" is greasy, turbid, and cloying; even patients with weak stomachs find it hard to swallow. If administered for collapse with convulsions and hiccups, it would hasten danger.
(8) Clauses 24 to 26 discuss treatments for latent winter cold manifesting as spring-warmth, yet wrongly claim these are treatments for warm-heat/epidemic warmth transmitting from Upper/Middle to Lower. This is nonsense.
(9) Self-note for Clause 42 claims that since Song and Yuan dynasties, people did not understand that Zhang Zhongjing’s book was specifically for cold damage, implying Wu never read *Shanghan Lun*. Dozens have annotated *Shanghan*, all viewing it as exclusively about cold damage, leading to fragmented interpretations. Examining the five qi causing disease—wind, cold, warmth, moye, damp—ancients called them all cold damage. Thus, *Nanjing* says "Cold Damage has five types," and Zhang Zhongjing named his book accordingly. Such unclear major principles make rash authorship unacceptable.
(10) Clause 51 discusses Yin Chui (noisy flatulence) due to phlegm-damp obstructing Qi, a concept indeed unmentioned by predecessors.
(11) Clause 55 elucidates the function of Can Sha (Silkworm Feces) with precision, making it my primary herb for treating cholera.
(12) Wu’s book merely intersperses cases from Ye’s *Zhinan* on warm-heat and summer-damp. Regrettably, he failed to trace origins to *Neijing*, *Nanjing*, and *Shanghan Lun*, nor did he cross-reference Ye’s *Wenre Lun* and *Youke Yaolüe*. Thus, although claiming to innovate on Ye, he missed its essence. The appended formulas are poorly edited and selected improperly, prompting my compilation of *Wenre Jingwei*.
(13) The last three volumes, including miscellaneous essays, solving difficult childbirth, and solving difficult pediatrics, are worthy of transmission, far surpassing the Three Jiao differentiation. Among miscellaneous essays, only the statement "for cholera with inability to vomit or purge, treat with bitter, acrid, aromatic, and hot herbs" is debatable. Many points in the differentiation are questionable. I have outlined the major issues above so readers do not follow the crowd blindly.