《温热论》曰∶温邪上受，首先犯肺，逆传心包。
华岫云曰∶风温、湿温之时感者，邪从口鼻而入，故曰上受。若春温之由冬时伏寒藏于少阴者，又非上受也。按伤
寒从毛窍而入，温病从口鼻而入，二语世莫不奉为定案矣。其实二者亦皆互有，而总以从毛窍入者为多，南人中焦湿热
素盛，一感温邪，即表里合一，遂似全从口鼻而入，亦不察之甚也。若果尽从口鼻而入，何以治法中有汗法乎？本文上
受二字，即《内经》邪气在上之义。
附时人陆平一语:
外邪伤人，或袭皮毛，或入口鼻，皆受自表也。近人强指温病必从口鼻入，一若分疆划界。温气必不许从皮毛从者，
未免可笑。
《温热论》曰∶伤寒多有变证，温热虽久，总在一经为辨。
此义世皆以手足经释之，非也。伤寒亦有不传经者，但传经者多，温病传经者少。所以然者，寒邪为敛，其入以渐，
进一境即转一象，故变证多；温邪为开，重门洞辟，初病即常兼二三经，再传而六经已毕，故变证少也。
吴鞠通本顾景文“温邪上受、首先犯肺、逆传心包”之十二字，而为《温病条辨》。自条自辨，可发一笑者也。开
卷捏造温病以桂枝汤主之，为仲景原文，继复承《临证指南》暑病门杨姓案云仲景伤寒先分六经、河间温热须究三焦之
讹，以喻西昌治瘟之法，谓是刘河间之所以治温。夫河间治法，亦惟六经是言，而三焦二字，始终不见于《六书》。此
其两失，已不待言。乃以温病之本在中焦者，先移之于上焦，谓切不可用中焦药。痛哉！中焦之芩、连。而其下即云热
邪久羁，劫铄真阴，邪热久羁，肌肤甲错，皆鞠通所自言，皆鞠通自己所告人者。先是自制银翘散（连翘、薄荷、芥穗、
银花、竹叶、淡豆豉、桔梗、甘草、牛子）、桑菊饮（杏仁、连翘、薄荷、桑叶、菊花、桔梗、甘草、苇根）两方，即
顾景文之辛凉轻剂不名一药，而鞠通为之引申者也；嗣是方名安宫，用犀角、牛黄（即安宫牛黄丸，用牛黄、郁金、犀
角、黄连、朱砂、梅片、麝香、珍珠、山栀、雄黄、金箔、黄芩；又清宫汤用玄参心、莲子心、竹叶卷心、连翘心、犀
角尖、连心麦冬），方名增液，用玄参、麦冬（即增液汤，用玄参、麦冬、鲜生地），以及一甲二甲三甲之复脉汤（加减
复脉汤用炙草、干地、白芍、麦冬、阿胶、麻仁；一甲复脉汤即于加减复脉汤内，去麻仁，加牡蛎；二甲复脉汤即于加
减复脉汤内，加牡蛎、鳖甲；三甲复脉汤即于二甲复脉汤内，加龟板）、小定风珠（鸡子黄、阿胶、龟板、童便、淡菜）、
大定风珠（白芍、阿胶、龟板、干地、麻仁、五味子、牡蛎、麦冬、炙草、鸡子黄、鳖甲），无非滋腻伤阴，引邪内陷，
病至此不可为矣。而因其中焦篇，亦或有偶用芩、连、膏、黄时。凡温病之一用芩、连、膏、黄，无不可去邪撤热者，
鞠通又若未尝不知，然苟非布置上焦，则热邪未必久羁，真阴即未定劫铄；苟非诃斥芩、连，则邪热未必久羁，肌肤又
未定甲错。顾景文延之数日，鞠通再加缓缓二字，何以必缓缓也，不可解，而实可解也。此所以后乎鞠通者，亦万不肯
不用其法也。以滋腻留邪之药，缓缓延之，热邪方盛之时，阴无不伤，病无不死。陶节庵之《一提金》、《杀车锤》、《截
江网》，书名之恶极者也；此之一甲、二甲、三甲、定风珠，方名之恶极者也。病何等事，医何等人，顾可儿戏若斯乎？
《温热论》说：温邪从上部侵入，首先侵犯肺脏，若病情恶化则逆传至心包。
华岫云说：风温和湿温属于时行感邪，病邪从口鼻进入，所以称为“上受”。如果是春温，由冬季潜伏的寒邪藏于少阴经所致，就不是从上部侵入了。按照伤寒病邪从毛孔进入，温病病邪从口鼻进入的说法，世人无不奉为定论。其实二者也是互有交叉，但总体上从毛孔进入的情况更多。南方人中焦湿热素来旺盛，一旦感受温邪，就会表里同时受病，于是看起来像是完全从口鼻进入，这也是没有仔细考察的缘故。如果确实完全从口鼻进入，为什么治疗方法中还有发汗法呢？文中“上受”二字，就是《内经》中“邪气在上”的含义。
附当时人陆平一的话：
外邪伤人，有的侵袭皮毛，有的入口鼻，都是从体表受邪。近来人强行指出温病必定从口鼻进入，好像要划分严格的界限。认为温气绝对不允许从皮毛进入，未免可笑。
《温热论》说：伤寒多有变证，温热病即使病程较长，也总在一经（指病变阶段或性质相对稳定）作为辨证依据。
这一观点世人都用手足十二经脉来解释，这是不对的。伤寒也有不传经的，但传经的多；温病传经的少。之所以这样，是因为寒邪具有收敛的特性，它侵入是渐进的，每深入一层境界就转变一种征象，所以变证多；温邪具有开泄的特性，重重门户洞开，初起发病时常兼涉两三条经，再传变则六经都已遍及，所以变证少。
吴鞠通根据顾景文提出的“温邪上受、首先犯肺、逆传心包”这十二个字，编写了《温病条辨》。自问自答，自圆其说，实在令人发笑。开篇捏造温病用桂枝汤主治，并伪托为张仲景原文，接着又引用《临证指南医案》暑病门杨姓医案中的错误说法，即张仲景治伤寒先分六经、刘河间治温热须究三焦，以此来比喻西昌治疗瘟疫的方法，说是刘河间治疗温病的法则。然而刘河间的治法，也只谈论六经，而“三焦”二字，始终未出现在他的《六书》中。这两点失误，已是不言自明。竟然把温病病本在中焦的情况，先移到上焦，声称绝不可使用中焦的药物。真是可悲啊！中焦的黄芩、黄连。紧接着他又说热邪长期停留，劫灼真阴，热邪久留，肌肤甲错，这些都是吴鞠通自己所说的话，也是他自己告诉别人的内容。起初他自制银翘散（连翘、薄荷、芥穗、银花、竹叶、淡豆豉、桔梗、甘草、牛子）、桑菊饮（杏仁、连翘、薄荷、桑叶、菊花、桔梗、甘草、苇根）两个方剂，这些方子连顾景文的辛凉轻剂中的一味药都没用到，只是吴鞠通加以引申罢了；随后方名安宫，使用犀角、牛黄（即安宫牛黄丸，用牛黄、郁金、犀角、黄连、朱砂、梅片、麝香、珍珠、山栀、雄黄、金箔、黄芩；另有清宫汤用玄参心、莲子心、竹叶卷心、连翘心、犀角尖、连心麦冬），方名增液，使用玄参、麦冬（即增液汤，用玄参、麦冬、鲜生地），以及一甲、二甲、三甲复脉汤（加减复脉汤用炙草、干地、白芍、麦冬、阿胶、麻仁；一甲复脉汤即在加减复脉汤内，去掉麻仁，加入牡蛎；二甲复脉汤即在加减复脉汤内，加入牡蛎、鳖甲；三甲复脉汤即在二甲复脉汤内，加入龟板）、小定风珠（鸡子黄、阿胶、龟板、童便、淡菜）、大定风珠（白芍、阿胶、龟板、干地、麻仁、五味子、牡蛎、麦冬、炙草、鸡子黄、鳖甲），无非是滋腻碍胃、损伤阴液，引邪气内陷，病情到了这种地步就无法救治了。而在其中焦篇中，或许偶尔也会使用黄芩、黄连、石膏、大黄。凡是温病中使用黄芩、黄连、石膏、大黄，没有不能祛除邪气、撤除热势的，吴鞠通又不是不知道这一点。但是，如果不布置在上焦，那么热邪未必会长期停留，真阴也未必会被劫灼；如果不诃斥黄芩、黄连，那么邪热未必会长期停留，肌肤也未必会出现甲错。顾景文将病程延长数日，吴鞠通再加“缓缓”二字，为什么一定要缓缓呢？这不可理解，但实际上是可以理解的。这就是为什么在吴鞠通之后的人，也万万不肯不用他的方法的原因。用滋腻留邪的药物，缓缓地拖延，在热邪正盛的时候，阴液无不受伤，疾病无不致死。陶节庵的《一提金》、《杀车锤》、《截江网》，书名之恶毒至极；这里的甲、乙、丙复脉汤及定风珠，方名之恶毒至极。治病是何等严肃的事，医生是何等职业，岂可以如此儿戏呢？
The *Wen Re Lun* (Treatise on Warm-Heat) states: "Warm-pathogens enter from the upper orifices, first attacking the Lung; if the condition deteriorates, it reversely transmits to the Pericardium."
Hua Xiuyun stated: "Wind-Warmth and Damp-Warmth are seasonal pathogens that enter through the mouth and nose, hence termed 'entering from above.' However, Spring-Warmth, caused by latent cold hiding in the Shaoyin channel during winter, does not fit this description of 'entering from above.'" It is widely accepted as a definitive rule that Cold damage enters through hair follicles, while Warm diseases enter through the mouth and nose. In reality, both pathways overlap, but entry via hair follicles is more common. People in the South often have abundant damp-heat in the Middle Jiao (Middle Burner); once they contract warm pathogens, the exterior and interior become involved simultaneously, making it appear as though the pathogen entered entirely through the mouth and nose. This is due to a lack of careful observation. If pathogens indeed entered solely through the mouth and nose, why would treatment methods include diaphoresis (sweating therapy)? The term "entering from above" in this text corresponds to the meaning of "pathogenic factors affecting the upper body" in the *Nei Jing* (Inner Canon).
A contemporary, Lu Pingyi, added:
"When external pathogens injure the human body, whether they attack the skin and hair or enter the mouth and nose, they all affect the exterior. Recent scholars insist that warm diseases must enter through the mouth and nose, drawing strict boundaries. To claim that warm qi absolutely cannot enter through the skin and hair is laughable."
The *Wen Re Lun* states: "Cold damage often presents with transformed syndromes; although warm-heat diseases may persist for a long time, they generally remain within one stage/channel for differentiation purposes."
The world interprets this using the twelve channels of the hand and foot, which is incorrect. Cold damage also has cases where transmission between channels does not occur, but transmission is frequent. Conversely, transmission in warm diseases is rare. The reason is that Cold pathogens are contracting in nature; their invasion is gradual. As they advance into each new level, the clinical presentation changes, leading to many transformed syndromes. Warm pathogens are expansive in nature; the defensive gates are wide open. At the onset, the disease often involves two or three channels simultaneously. After further transmission, all six channels are affected, resulting in fewer transformed syndromes.
Wu Jutong based his *Wen Bing Tiao Bian* (Systematic Differentiation of Warm Diseases) on Gu Jingwen's twelve characters: "Warm-pathogens enter from the upper orifices, first attacking the Lung; if the condition deteriorates, it reversely transmits to the Pericardium." Self-questioning and self-answering, it is quite amusing. The book opens by fabricating that Gui Zhi Tang (Cinnamon Twig Decoction) is the primary treatment for warm diseases, falsely attributing it to Zhang Zhongjing's original text. It then cites an error from the Summerheat section of Yang's case in *Lin Zheng Zhi Nan Yi An* (Clinical Guide to Medical Cases), claiming that Zhang Zhongjing differentiated Cold damage by the Six Channels and Liu Hejian investigated Warm heat by the Triple Burner. Wu uses this to illustrate Western Chang's method for treating plague, asserting it represents Liu Hejian's approach to treating warmth. However, Liu Hejian's treatments were discussed only in terms of the Six Channels; the term "Triple Burner" never appears in his *Liu Shu* (Six Books). These two errors speak for themselves. Furthermore, he shifts the root of warm diseases located in the Middle Jiao to the Upper Jiao, declaring that Middle Jiao medications must absolutely not be used. How tragic! [He rejects] Huang Qin (Scutellaria Root) and Lian Qiao (Forsythia Fruit) of the Middle Jiao. Immediately after, he states that prolonged retention of heat pathogens consumes True Yin, and long-standing heat causes "armor-like scaling" of the skin. These are statements made by Wu Jutong himself to others. Initially, he formulated Yin Qiao San (Honeysuckle and Forsythia Powder) [ingredients: Lian Qiao, Bo He, Jie Sui, Yin Hua, Zhu Ye, Dan Dou Chi, Jie Geng, Gan Cao, Niu Zi] and Sang Ju Yin (Mulberry Leaf and Chrysanthemum Drink) [ingredients: Xing Ren, Lian Qiao, Bo He, Sang Ye, Ju Hua, Jie Geng, Gan Cao, Wei Gen]. Neither formula uses a single herb from Gu Jingwen's mild acrid-cool agents; Wu merely extended them. Subsequently, he named formulas "An Gong," using Xi Jiao (Rhinoceros Horn) and Niu Huang (Calculus Bovis) [i.e., An Gong Niu Huang Wan, containing Niu Huang, Yu Jin, Xi Jiao, Huang Lian, Zhu Sha, Bing Pian, She Xiang, Zhen Zhu, Shan Zhi, Xiong Huang, Jin Bo, Huang Qin; and Qing Gong Tang contains Xuan Shen Xin, Lian Zi Xin, Zhu Ye Juan Xin, Lian Qiao Xin, Xi Jiao Jian, Lian Xin Mai Dong]. He named another "Zeng Ye," using Xuan Shen and Mai Dong [i.e., Zeng Ye Tang, containing Xuan Shen, Mai Dong, Xian Sheng Di], as well as the Fu Mai Tang variants with One, Two, and Three Shells [Jia Jian Fu Mai Tang uses Zhi Cao, Gan Di, Bai Shao, Mai Dong, E Jiao, Ma Ren; Yi Jia Fu Mai Tang removes Ma Ren and adds Mu Li from Jia Jian Fu Mai Tang; Er Jia Fu Mai Tang adds Bie Jia to Mu Li; San Jia Fu Mai Tang adds Gui Ban to Bie Jia]. Also Xiao Ding Feng Zhu [Ji Zi Huang, E Jiao, Gui Ban, Tong Bian, Dan Cai] and Da Ding Feng Zhu [Bai Shao, E Jiao, Gui Ban, Gan Di, Ma Ren, Wu Wei Zi, Mu Li, Mai Dong, Zhi Cao, Ji Zi Huang, Bie Jia]. These are nothing but cloying and greasy substances that damage Yin and trap pathogens inward, rendering the condition incurable. Yet, in his Middle Jiao chapter, he occasionally uses Huang Qin, Huang Lian, Shi Gao, and Da Huang. Whenever these herbs are used in warm diseases, they effectively dispel pathogens and reduce heat. Wu Jutong knew this well. However, had he not positioned the pathology in the Upper Jiao, the heat might not have lingered so long, nor would True Yin necessarily have been consumed. Had he not condemned Huang Qin and Huang Lian, the heat might not have lingered, nor would armor-like scaling have occurred. Gu Jingwen allowed the illness to drag on for days; Wu Jutong added the word "slowly/gradually." Why "slowly"? This seems inexplicable, yet it is understandable. This explains why practitioners following Wu Jutong refuse to abandon his methods. Using cloying herbs that retain pathogens and prolonging the course slowly, when heat is at its peak, Yin is inevitably damaged, and death is inevitable. Tao Jie'an's books *Yi Ti Jin*, *Sha Che Chui*, and *Jie Jiang Wang* have extremely malicious names; similarly, the One-, Two-, and Three-Shell Fu Mai Tangs and Ding Feng Zhu formulas have equally malicious names. Medicine is a grave matter, and physicians hold a serious profession; how can they treat it so frivolously?