《四库全书》医家类叙云∶医之门户分于金元。而其门户所以分，自来以为由于易水、河间学说之不同。究之河间
之主火，乃阐发伤寒之广义，仍不悖乎仲圣之本旨。迨天士《温热论》出，温病学始离伤寒而独立。鞠通加以附会，则
更离经叛道，而温病学之歧误益不可究诘，后之学人将何所适从？然则关于温病之书籍，甄别实不容缓，兹将其专书，
略论于下∶
明·张凤逵之《伤暑全书》，乃专治暑者也。其书凡自《内经》以至宋元明诸家之论暑者，靡不采取，可谓详备。
惟其于《伤寒例》所云寒毒藏于肌肤，至春变为温病，至夏变为暑病之语，及《内经》所云冬伤于寒，春夏病温病暑之
说，加以诋毁，则是尚未明伏气之故。幸叶子雨取而增订之，庶无流弊。
清·戴麟郊之《广瘟疫论》，乃踵吴又可瘟即温之误。虽其主要以瘟疫与伤寒为辨，使伤寒瘟疫之治不混，然其所
论瘟疫，实为伏气温热之病。陆氏九芝爱其论之精，惜其名之误，乃于其论中删去尸气腐气等语，及大青龙一方，与凡
所称时行疫疠者，悉改之曰温邪，使无羼混。且补世之治伤寒者，每误以温热治之，治温热者，又误以伤寒治之等语，
以免夹杂伤寒，故改其名为《广温热论》。何氏廉臣见其于湿温燥热二症言之甚略，即用药选方亦未尽善，且未将风温、
湿温、春温、冬温等厘清，而概称时行，未免含混，爰为重订。将原书缺者补之，讹者删之，更增入古今历代名医之良
方，而成为伏气温热之全书。又易其名为《重订广温热论》，而后乃为尽善尽美之治伏气温热正法眼藏矣。
吴坤安之《伤寒指掌》，于温病论治颇详，邵氏仙根加以评语，何氏廉臣复为重订，且易其名为《感症宝筏》。然其
立论但知叶天士所谓温邪上受，治主三焦，则仍新感温热之证治也。
吴鞠通之《温病条辨》，乃遵叶天士之学说而变本加厉，以三焦划界，温热与瘟疫同治。且于仲景温病原文捏造以
桂枝汤主之，诬圣欺世，莫此为甚。其书之无价值，可以想见。今有叶子雨、陆士谔二家之评，或可杜其流弊。
王孟英之《温热经纬》，以轩岐仲景之文为经，叶薛诸家之说为纬，且为之注释。其详博明晰，可谓集前人之大成，
而垂后学之规范。其书虽间有瑕疵，而得叶子雨为之评订，可谓尽善。惜其偏重新感，且搀入疫病，不以温病疫病合称，
未免后人误会，至其《归砚录》，指摘吴氏《温病条辨》，则语多扼要，可为师法。
周杓元之《温证指归》，谓仲景《伤寒论》为专究伤寒之书，虽属谬误，尚能分别寒温。第以疫病混作温病，则无
法以圆其说，名为《指归》，实则使人无所根据归。
李识候之《暑症发源》，论证处方，条分缕晰，洵为治暑症之金科玉律。
陆九芝之《伤寒阳明病释》，以伤寒传入阳明遂成温病，故取阳明病而释之，颇明晰，有条贯，此乃发明温病之一
端，其于《世补斋》文辨论温病甚详，且于诸家谬误尤多矫正，使伤寒、温病、瘟疫，朗若列眉，其功匪浅。
凌嘉六之《温热类编》，秦伯未为之删订，分温热暑湿四大纲，何廉臣加以绪论，自《内经》以及诸家凡论温热者，
采辑靡遗。裘吉生复为刊之于《读有用书楼医书选刊》。惜其罗辑虽丰，而发明甚鲜，且不及燥病。
宋佑甫之《南病别鉴》，乃取叶天士《温证论治》分条注释，及校刊薛生白《湿热条辨》、与薛公望《伤寒古风》，
末附自着。意以伤寒为北病，温热为南病，则未免拘泥。然欲知叶薛各家，则亦可涉猎及之。
汝琴舫之《治温阐要》，意在阐发温病之要，又附治疫之法，其书虽无特长，尚属简明可取。
柳宝诒之《温热逢源》，其于温热颇有独到之处。既详伏气，复阐明仲景之暴感暑热，乃发人所未发，如能由此探
求，庶可左右逢源。
陈葆善之《燥气总论》，实探《内经》之秘，而发喻嘉言、沈目南、吴鞠通诸氏之所不逮。凡论治处方，尤能独抒
心得，洵为燥病学之善本。
叶子雨之《伏气解》，乃本《素》、《灵》阴阳气化之道，而详解六气伏邪之理。论伏气之善本也。
刘吉人之《伏邪新书》，分伏燥、伏寒、伏风、伏湿、伏暑等病。论证处方，俱得诸实验，洵发前人所未发，可谓
有功千古。
时人沈汉卿之《温热经解》，乃注释言温热之经文，并附方药，颇有可取。
王馥原之《温病指南》，立说本诸叶、吴温病分三焦之划界，未能合乎真理。然其论治处方，尚属平正，未可浓非。
郝炳炎之《温热病问答》，辨证主方，明白易晓，可为温病学之初阶。
吴锡璜之《中西温热串解》，博采兼收，中西互证，可谓洋洋大观。惟以三焦分篇，仍蹈鞠通之陋。且羼杂疫病，
亦属瑕疵。
刘仲迈之《温病诠真》，即其所着《伤寒杂病论义疏》之卷四，亦即所谓古本仲景《伤寒论》之一也。其言颇存古
风，虽属温病之新法门，究为广义伤寒之实际，惜其未将《伤寒论》之第五卷暑热湿燥合刊，而非温热学所赅之全书也。
恽铁樵之《温病明理》，其斥天士、鞠通之温邪上受及三焦论治之说，固属不谬。至谓叔和寒毒藏于肌肤之说于理
不可通，及其所着《内经纲要》，据西医伤寒潜伏期不过二十日之说，以驳冬伤于寒，春必病温，与凡病伤寒而成温者
诸学理，则未免妄议古人。盖其于伏气与新感之分辨，尚未明悉。不知西医伤寒之潜伏期，乃指伤寒即病之潜伏者言，
《内经》之冬伤于寒，春夏方发者，乃指伤寒变为温病暑病者言实风马牛之不相及也。
丁醒吾之《温热经纬补录》，盖为补王氏《温热经纬》所未备而作，于秋燥剖释详明，诚足以补王氏之所未及。
杨如侯之《温病讲义》，为其担任山西医学专校温病教授时，所辑以教学人也，言颇精当。惟搀入疫病，不以疫病
合称，未免名实不符耳。
张山雷之《湿温医案》，乃辑前人之案，而为之评注，亦有可取。
沈啸谷之《温病全书》，乃取时逸人之《中国时令病学》，删去伤寒及关于六经之解释，合《序例》与《总论》为一
篇，将治法分隶各症，药方附列于治法之后，并增方解，重行改编而成。所言皆平正简明，有法有式，颇合教材。惟夏
季之病，篇名温病暑温，究不若热病暑病之为妥善。温为热之渐，热为温之极。春气温和，故曰春温风温，实可统名温
病；夏气暑热，病暑而不病温，宜曰热病暑病。且暑温之名，乃吴鞠通所杜撰，暑温即暑热之轻症，故不当以暑温名篇。
况和煦之气曰温，亢热之气曰暑，既暑矣，何止于温？暑温之名，实不可通。
章巨膺之《温热辨惑》，乃本其师恽氏铁樵之旨，仍援西医言伤寒之潜伏期至多不过二三日，以辟《伤寒例》寒毒
藏于肌肤之谬。此则盲从西说之尚形质，而忘祖国之言气化。但其辨证论治，颇具条理，不无可取。
宋爱人之《春温伏暑合刊》，对于春温、伏暑，演绎详明，选方亦精，且以春温一症，分新邪为风温，伏邪为伏温，
立说新颖，可谓不落前人窠臼。
上皆温病通行之专书。此外，如邵步青之《四时病机》，雷少逸之《时病论》，虽非温病之专书，亦详温病之证治，
颇有可取。至于张畹香之《温暑医旨》，张子培之《春温三字诀》，姜子房之《温病赋》，钱文骥之《温病条辨症方歌括》，
则皆崇拜鞠通之学说，而为初学示法度者也，不足观也矣。
夫温病专书，类皆起于明末而盛于今日，其故何哉？盖因又可误温病为瘟疫，而天士创温病之异说，于是盲从者日
众，而研究温病者亦遂多矣。至天士之说，实顾景文所伪托者也。其言似是而非，真理因之而晦，故治温病之法，至今
仍无定说。兹将顾氏之作伪及其类似者，略陈于下∶
顾氏所着《温证论治》，乃治新感温热之法。相传为顾氏随叶氏游洞庭山，信笔记录舟中之所语。华岫云首刊之于
《续选临症指南》，名为《温热论》。继则唐笠三以顾氏一时未加修饰，是以辞多佶屈，语亦稍乱，乃为之删润，前后移
掇，刊之于《吴医汇讲》，而易其名为《温证论治》。章虚谷又易其名为《外感温病证治》，刊之于《医门棒喝》，并为注
释，而赞扬之。王孟英又易其名为《外感温热篇》，刊之于《温热经纬》，更增注释。宋佑甫刊之于《南病别鉴》，且为
之分条略注。周学海仍其名为《温热论》，刊之于《医学丛书》，间加评注。吴锡璜刊之于《中西温热串解》，乃详注之，
易其名为《温热论注解》，此其注解中之最精详者。孟英之注次之。此乃叶派之金针，而为陆九芝所鄙弃者也。
相继而起者，则有薛生白之《湿热条辨》，乃治湿温之法，首载于佛尼勒所刊之《医师秘笈》，继则吴子音刊之于《温
热赘言》，名之为《湿温症条例》，不题生白之作，而署寄瓢子述。章虚谷易其名为《薛生白湿热条辨》，刊之于《医门
棒喝》，并略释之。王孟英刊之于《温热经纬》，又易其名为《湿热病篇》，更详注之。宋佑甫刊之于《南病别鉴》，又易
其名为《湿热论》。吴锡璜刊之于《中西温热串讲》，仍名之《湿热病篇》，更增注之，注中之最精详者也。此书孟英疑
其非薛作，而陆九芝更极辟之，谓其自条自辨，薛氏决无此不合体例，且其语句、药物，均与《温证论治》大略相同，
难保非顾景文一流人伪托云。
此外，陈平伯之《温热病指南》，乃治风温之法。吴子音刊之于《温热赘言》，篇名《温热病大意》，不题平伯之名，
亦署寄瓢子述，与薛氏《湿热条辨》合为一人之作。王孟英刊之于《温热经纬》，题为《陈平伯外感温病篇》，并加按语。
吴锡璜之《中西温热串讲》亦刊之，且于王注之外，更增按语。此书是否陈氏所作，孟英亦以为疑。
由是观之，温病专书欲求其尽善者，实不可得。盖真理既淆，立论自乱，皮之不存，毛将安附？呜呼！评论者能不
为之痛心也哉！
《四库全书》医家类序言说：医学的门户分化始于金元时期。而门户之所以分化，历来认为是由于易水学派与河间学派学说不同所致。究其实质，河间学派主张“火”论，乃是阐发伤寒的广义内涵，仍不违背张仲景的本意。等到天士（叶天士）的《温热论》问世，温病学才开始脱离伤寒而独立成科。鞠通（吴鞠通）加以附会，则更是背离经典、违背正道，导致温学派的歧误更加不可穷尽，后世的学者将何去何从？然而关于温病的书籍，甄别真伪确实刻不容缓，现将温病专著，简要论述如下：
明代张凤逵所著的《伤暑全书》，是专门治疗暑病的著作。该书凡是自《黄帝内经》以来至宋、元、明各代医家关于暑病的论述，无不采纳，可谓详尽完备。只是他对《伤寒例》中所说的“寒毒潜伏于肌肤，到了春天变为温病，到了夏天变为暑病”的说法，以及《黄帝内经》中“冬天感受寒邪，春夏发生温病或暑病”的理论，加以诋毁，这是因为他尚未明白伏气致病的缘故。幸好叶子雨对此书进行增补修订，才避免了流弊。
清代戴麟郊所著的《广瘟疫论》，是沿袭吴又可认为瘟即温的错误观点。虽然他以主要篇幅辨析瘟疫与伤寒，使两者的治法不致混淆，但他所论述的瘟疫，实际上是伏气温热性质的疾病。陆九芝喜爱其论述精辟，可惜书名有误，于是删去书中关于尸气、腐气等语句，以及大青龙汤一方，并将所有称为时行疫疠的内容，全部改为“温邪”，以避免混杂。并且补充了世上的治伤寒者常误用温热法治之，治温热者又误用伤寒法治之等话语，以免夹杂伤寒内容，因此将书名改为《广温热论》。何廉臣见其对湿温、燥热两种病症论述甚略，且用药选方未尽完善，又未将风温、湿温、春温、冬温等厘清，而一概称为时行，未免含混，于是重新修订。将原书缺失的补上，错误的删去，更加入古今历代名医的良方，从而成为一部关于伏气温热的完整著作。又更改书名为《重订广温热论》，此后才算得上是治疗伏气温热的完美正法。
吴坤安的《伤寒指掌》，对温病的论治颇为详细，邵仙根加以评语，何廉臣再次重新修订，并改名为《感症宝筏》。然而他的立论只知道叶天士所说的“温邪从上受之，治疗以三焦为主”，这仍然是新感温热证的治法。
吴鞠通的《温病条辨》，是遵循叶天士的学说而变本加厉，以三焦划分界限，将温热与瘟疫同治。而且在张仲景温病原文中捏造用桂枝汤主治的说法，诬蔑圣人欺骗世人，没有比这更严重的了。这本书的价值低微，可以想见。现在有叶子雨、陆士谔两家的评注，或许可以杜绝其流弊。
王孟英的《温热经纬》，以轩岐（黄帝、岐伯）、张仲景的文章为经，叶天士、薛生白等各家之说为纬，并为之注释。其内容详博明晰，可说是集前人成果之大成，并为后学树立规范。这本书虽然间有瑕疵，但得到叶子雨的评订，可谓尽善尽美。可惜他偏重新感温病，且掺入疫病内容，不将温病与疫病合称，未免让后人产生误会。至于他的《归砚录》，指责吴氏的《温病条辨》，则言语多切中要害，值得效法。
周杓元的《温证指归》，认为张仲景的《伤寒论》是专门研究伤寒的著作，虽然属于谬误，尚能区分寒温。但以疫病混作温病，则无法自圆其说，名为《指归》，实际上让人无所适从。
李识候的《暑症发源》，论证和处方，条理清晰，确实是治疗暑症的金科玉律。
陆九芝的《伤寒阳明病释》，认为伤寒传入阳明遂成温病，所以选取阳明病来解释，颇为明晰，有条理，这是发明温病的一个方面。他在《世补斋》文章中辩论温病非常详细，且对诸家谬误多有纠正，使伤寒、温病、瘟疫三者界限分明，功劳不小。
凌嘉六的《温热类编》，由秦伯未删订，分为温热、暑湿四大纲领，何廉臣加上绪论，自《黄帝内经》以及各家凡论及温热的，采集无遗漏。裘吉生又将其刊印在《读有用书楼医书选刊》中。可惜其罗列虽丰富，但发明创新很少，且不及燥病。
宋佑甫的《南病别鉴》，是选取叶天士的《温证论治》分条注释，以及校刊薛生白的《湿热条辨》和薛公望的《伤寒古风》，末尾附上自己的著作。意图以伤寒为北病，温热为南病，则未免拘泥。然而想要了解叶、薛各家学说，也可以涉猎此书。
汝琴舫的《治温阐要》，意在阐发温病的要点，又附有治疗疫病的方法，这本书虽然没有特长，尚属简明可取。
柳宝诒的《温热逢源》，对于温热病颇有独到之处。既详细论述伏气，又阐明张仲景关于暴感暑热的理论，乃发前人所未发，如果能由此探求，庶可左右逢源。
陈葆善的《燥气总论》，实则是探求《黄帝内经》的秘密，并发扬喻嘉言、沈目南、吴鞠通等人所不及之处。凡是论治和处方，尤其能独抒心得，确实是燥病学的善本。
叶子雨的《伏气解》，是基于《素问》、《灵枢》阴阳气化的道理，而详细解释六气伏邪的原理。是论述伏气的善本。
刘吉人的《伏邪新书》，分为伏燥、伏寒、伏风、伏湿、伏暑等疾病。论证和处方，都基于实验，确实是发前人所未发，可谓有功千古。
当代人沈汉卿的《温热经解》，是注释言说温热的经文，并附有方药，颇有可取之处。
王馥原的《温病指南》，立说依据叶天士、吴鞠通温病分三焦的界限，未能合乎真理。然而其论治和处方，尚属平正，不可过分非议。
郝炳炎的《温热病问答》，辨证主方，明白易懂，可作为温病学的基础入门。
吴锡璜的《中西温热串解》，博采兼收，中西互证，可谓洋洋大观。只是以三焦分篇，仍蹈袭吴鞠通的陋习。且掺杂疫病内容，也是瑕疵。
刘仲迈的《温病诠真》，即他所著《伤寒杂病论义疏》的第四卷，也就是所谓古本张仲景《伤寒论》的一部分。其言论颇存古风，虽然属于温病的新法门，究其本质仍是广义伤寒的实际内容，可惜他没有将《伤寒论》第五卷中的暑、热、湿、燥合刊，而非温热学涵盖的全书。
恽铁樵的《温病明理》，他斥责叶天士、吴鞠通的温邪上受及三焦论治之说，固然不错。至于他认为叔和（王叔和）寒毒藏于肌肤的说法在理论上讲不通，以及他所著的《内经纲要》，依据西医伤寒潜伏期不过二十天的说法，来驳斥《黄帝内经》中“冬伤于寒，春必病温”以及凡患伤寒而成温者等学理，则未免妄议古人。大概是因为他对伏气与新感的分辨，尚未明了。不知道西医伤寒的潜伏期，是指伤寒即病（感染后立即发病）的潜伏者而言，《黄帝内经》中“冬伤于寒，春夏方发”的，是指伤寒转变为温病、暑病而言，两者实在风马牛不相及。
丁醒吾的《温热经纬补录》，是为了补充王氏《温热经纬》所未备而作，对秋燥剖析解释详细明确，诚足以弥补王氏的不足之处。
杨如侯的《温病讲义》，是他担任山西医学专校温病教授时，所辑录用于教学的材料，言论颇为精当。只是掺入疫病内容，不以疫病合称，未免名实不符。
张山雷的《湿温医案》，是辑录前人的医案，并为之评注，也有可取之处。
沈啸谷的《温病全书》，是取时逸人的《中国时令病学》，删去伤寒及关于六经的解释，将《序例》与《总论》合为一篇，将治法分隶各症，药方附列于治法之后，并增加方解，重新改编而成。所言皆平正简明，有法有式，颇合教材要求。只是夏季的病，篇名定为温病暑温，终究不如热病暑病妥善。温是热的渐进，热是温的极致。春天气候温和，故曰春温、风温，实可统称为温病；夏气暑热，病暑而不病温，宜称为热病、暑病。且暑温之名，是吴鞠通所杜撰，暑温即暑热的轻症，故不应当以暑温命名篇章。况且和煦之气叫温，亢热之气叫暑，既然已经是暑了，何必止于温？暑温之名，实在讲不通。
章巨膺的《温热辨惑》，是秉承其师恽铁樵的宗旨，仍援引西医关于伤寒潜伏期最多不过二三天之说，来辟除《伤寒例》中寒毒藏于肌肤的谬误。这是盲目随从西方学说尚形质，而忘记祖国医学言气化。但其辨证论治，颇具条理，不无可取。
宋爱人的《春温伏暑合刊》，对于春温、伏暑，演绎详细明确，选方也精当，且以春温一症，分为新邪为风温，伏邪为伏温，立说新颖，可说不落前人窠臼。
以上都是温病通行的专著。此外，如邵步青的《四时病机》，雷少逸的《时病论》，虽然不是温病的专著，但也详细论述温病的证治，颇有可取之处。至于张畹香的《温暑医旨》，张子培的《春温三字诀》，姜子房的《温病赋》，钱文骥的《温病条辨症方歌括》，都是崇拜吴鞠通学说，而为初学者示以法度的著作，不值得观看。
夫温病专著，大多起于明末而兴盛于今日，这是什么原因呢？大概是因为吴又可误将温病当作瘟疫，而叶天士创立了温病的异说，于是盲从者日益增多，研究温病的人也随之增多。至于叶天士的说法，实际上是顾景文伪托的。其言论似是而非，真理因此晦暗不明，所以治疗温病的方法，至今仍未有定论。现将顾氏的造假及其类似情况，简要陈述如下：
顾景文所著的《温证论治》，是治疗新感温热的方法。相传是顾氏跟随叶天士游览洞庭山时，信笔记录舟中所说的话。华岫云首先刊印在《续选临症指南》中，名为《温热论》。接着唐笠三因为顾氏当时未加修饰，所以辞藻多佶屈聱牙，语言稍显混乱，于是为之删润，前后移掇，刊印在《吴医汇讲》中，并改名为《温证论治》。章虚谷又改名为《外感温病证治》，刊印在《医门棒喝》中，并为之注释，加以赞扬。王孟英又改名为《外感温热篇》，刊印在《温热经纬》中，更增加注释。宋佑甫刊印在《南病别鉴》中，且为之分条略注。周学海仍保留其名为《温热论》，刊印在《医学丛书》中，间加评注。吴锡璜刊印在《中西温热串解》中，乃详细注释，改名为《温热论注解》，这是其注解中最精详的。王孟英的注次之。这是叶派的金针，却被陆九芝所鄙弃。
相继出现的，则有薛生白的《湿热条辨》，是治疗湿温的方法，首载于佛尼勒刊印的《医师秘笈》中，接着吴子音刊印在《温热赘言》中，命名为《湿温症条例》，不提生白之作，而署名为寄瓢子述。章虚谷改名为《薛生白湿热条辨》，刊印在《医门棒喝》中，并略作解释。王孟英刊印在《温热经纬》中，又改名为《湿热病篇》，更详细注释。宋佑甫刊印在《南病别鉴》中，又改名为《湿热论》。吴锡璜刊印在《中西温热串讲》中，仍名为《湿热病篇》，更增加注释，是注释中最精详的。这本书王孟英怀疑不是薛氏所作，而陆九芝更极力排斥它，认为其自条自辨，薛氏决不会有这种不合体例的情况，且其语句、药物，均与《温证论治》大致相同，难保不是顾景文一类人伪托的。
此外，陈平伯的《温热病指南》，是治疗风温的方法。吴子音刊印在《温热赘言》中，篇名《温热病大意》，不提平伯之名，也署名为寄瓢子述，与薛氏《湿热条辨》合为一人之作。王孟英刊印在《温热经纬》中，题为《陈平伯外感温病篇》，并加按语。吴锡璜的《中西温热串讲》也刊印了，且在王注之外，更增加按语。这本书是否陈氏所作，王孟英也以为可疑。
由此可见，温病专著想要寻求尽善尽美的，实在不可能得到。大概因为真理已经混淆，立论自然混乱，皮之不存，毛将安附？唉！评论者能不为此痛心吗！
The preface to the Medical Category in the *Siku Quanshu* (Complete Library of the Four Treasuries) states: "Medical schools diverged during the Jin and Yuan dynasties. The divergence is traditionally attributed to the differing theories of the Yishui School and the Hejian School. In reality, the Hejian School's emphasis on 'Fire' elucidates the broader scope of Cold Damage (Shanghan), remaining consistent with Zhang Zhongjing's original intent. However, with the emergence of Ye Tianshi's *Wenre Lun* (Treatise on Warmth Diseases), Warm Disease studies began to separate from Cold Damage and stand independently. Wu Jutong's subsequent interpretations were forced and contrived, further deviating from classics and orthodoxy, making the errors within the Warm Disease school increasingly unfathomable. Where should later scholars turn? Therefore, distinguishing between authentic and spurious texts on Warm Diseases is urgent. Below, we briefly discuss the specialized monographs on this subject."
Zhang Fengkui's *Shangshu Quan Shu* (Complete Book on Cold-Heat Injury) from the Ming Dynasty is a work dedicated to treating Summerheat. It incorporates all discussions on Summerheat from the *Huangdi Neijing* (Yellow Emperor's Inner Canon) through various Song, Yuan, and Ming scholars, making it comprehensive. However, he refutes the statement in the *Shanghan Lue* (Treatise on Cold Damage) that "cold pathogens hide in the skin and muscles, transforming into Warmth diseases in spring and Summerheat diseases in summer," as well as the *Neijing*'s theory that "winter injury by cold leads to Warmth or Summerheat diseases in spring and summer." This indicates his lack of understanding of the concept of latent pathogens (Fuqi). Fortunately, Ye Ziyu revised and expanded this work, preventing its potential negative influence.
Dai Linjiao's *Guang Wenyi Lun* (Expanded Treatise on Plague) from the Qing Dynasty followed Wu Keyou's error equating plague with warmth. Although it primarily differentiates plague from Cold Damage to avoid therapeutic confusion, the "plague" discussed is actually a latent warm-heat disease. Lu Jiuzhi appreciated its precise arguments but regretted the misleading title. He deleted references to corpse gas and rotting gas, removed the Da Qinglong Decoction, and replaced all mentions of epidemic diseases with "warm pathogen" to prevent mixing with Cold Damage concepts. He also added warnings about clinicians mistakenly treating Cold Damage with warm-heat methods and vice versa. Thus, he renamed it *Guang Wenre Lun* (Expanded Treatise on Warmth). He Lianchen found that the original text lacked sufficient discussion on Damp-Warmth and Dryness-Heat, had imperfect prescriptions, and failed to clearly distinguish between Wind-Warmth, Damp-Warmth, Spring-Warmth, and Winter-Warmth, grouping them vaguely under "epidemic." He therefore re-edited the book, supplementing missing parts, deleting errors, and adding excellent prescriptions from famous doctors throughout history, creating a complete treatise on latent warm-heat diseases. Renamed *Chongding Guang Wenre Lun* (Revised Expanded Treatise on Warmth), it became the definitive guide for treating latent warm-heat diseases.
Wu Kun'an's *Shanghan Zhizhang* (Finger-Palm Guide to Cold Damage) discusses Warm Disease diagnosis and treatment in detail. Shao Xiangen added comments, and He Lianchen re-edited it, renaming it *Ganzheng Bao Fa* (Precious Raft for Contagious Symptoms). However, his theoretical stance relies solely on Ye Tianshi's principle that "warm pathogens enter from above, and treatment focuses on the Sanjiao," which pertains only to newly acquired warmth syndromes.
Wu Jutong's *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) exaggerated Ye Tianshi's theories, dividing diseases by the Sanjiao and treating warmth and plague identically. He fabricated claims that Zhang Zhongjing used Guizhi Tang (Cinnamon Twig Decoction) for warmth diseases, a grave insult to the sage and deception of the world. Its value is negligible. Reviews by Ye Ziyu and Lu Shi'e may help mitigate its harmful effects.
Wang Mengying's *Wenre Jingwei* (Latitude and Longitude of Warmth and Heat) uses texts from Huangdi, Qibo, and Zhang Zhongjing as the warp (foundation) and theories from Ye Tianshi, Xue Baibai, and others as the weft (supplement), providing annotations. Its detailed and clear exposition collects previous achievements and sets standards for future students. Although it has minor flaws, Ye Ziyu's review made it nearly perfect. However, it biases towards newly acquired warmth and mixes in plague content without clarifying the distinction, potentially confusing readers. In contrast, Wang's *Guiyan Lu* (Records Returning the Inkstone) critiques Wu Jutong's *Wenbing Tiaobian* effectively and serves as a model for study.
Zhou Shaoyuan's *Wenzheng Zhigui* (Guide to Warm Syndrome) incorrectly claims Zhang Zhongjing's *Shanghan Lun* is exclusively about Cold Damage, yet manages to distinguish between cold and warmth. By conflating plague with warmth, however, his argument becomes untenable. Despite the title implying guidance, it leaves readers without a solid foundation.
Li Shihou's *Shuzheng Fayuan* (Origin of Summerheat Syndromes) presents clear arguments and prescriptions, serving as a golden standard for treating summerheat.
Lu Jiuzhi's *Shanghan Yangming Bing Shi* (Explanation of Yangming Disease in Cold Damage) argues that when Cold Damage transmits to the Yangming stage, it becomes a warmth disease. His explanation is clear and logical, contributing to the understanding of warmth diseases. His essays in *Shibuzhai* extensively debate warmth diseases, correcting many errors and clearly distinguishing Cold Damage, warmth, and plague, achieving significant merit.
Ling Jialiu's *Wenre Bian* (Classification of Warmth and Heat) was edited by Qin Bowei, categorizing warmth, heat, summerheat, and dampness into four main principles. He Lianchen added an introduction, collecting all relevant texts from the *Neijing* onwards. Qiu Jisheng published it in *Duyoushu Lou Yishu Xuan Kan*. While comprehensive, it lacks innovative insights and omits dryness diseases.
Song Youfu's *Nanbing Biejian* (Differentiated Mirror of Southern Diseases) annotates Ye Tianshi's *Wenzheng Lunzhi* and collates Xue Baibai's *Shire Tiaobian* and Xue Gongwang's *Shanghan Gufeng*, adding his own writings. Viewing Cold Damage as a Northern disease and warmth as a Southern one is somewhat rigid, but the book is useful for studying Ye and Xue's theories.
Ru Qinfang's *Zhiwenianyao* (Essentials of Treating Warmth) aims to elucidate key points of warmth diseases and includes methods for treating epidemics. Though unremarkable, it is concise and valuable.
Liu Baoyi's *Wenre Fengyuan* (Source of Warmth and Heat) offers unique insights, detailing latent pathogens and explaining Zhang Zhongjing's views on sudden summerheat exposure, revealing previously unknown aspects. Exploring these sources allows for versatile application.
Chen Baoshan's *Zaoqi Zonglun* (General Discussion on Dryness Qi) explores secrets of the *Neijing* surpassing Yu Jiayan, Shen Munan, and Wu Jutong. His treatments and prescriptions reflect independent thinking, making it an excellent text on dryness pathology.
Ye Ziyu's *Fuqi Jie* (Explanation of Latent Pathogens) explains the principles of six qi latent pathogens based on yin-yang and qi transformation in the *Suwen* and *Lingshu*, serving as a superior text on latent pathogens.
Liu Jiren's *Fuxie Xinshu* (New Book on Latent Pathogens) classifies diseases into latent dryness, cold, wind, dampness, and summerheat. His arguments and prescriptions are experimentally verified, contributing significantly to the field.
Contemporary Shen Hanqing's *Wenre Jingjie* (Interpretation of Warmth Classics) annotates classical texts on warmth and includes prescriptions, offering valuable content.
Wang Fuyuan's *Wenbing Zhinan* (Guide to Warm Diseases) bases its theory on the Sanjiao division by Ye and Wu, which lacks scientific accuracy. However, its treatments are balanced and not entirely wrong.
Hao Bingyan's *Wenrebing Wendawen* (Q&A on Warmth Diseases) provides clear and understandable differentiation and prescriptions, suitable for beginners.
Wu Xihuang's *Zhongxi Wenre Chuanjie* (Integrated Explanation of Chinese and Western Warmth Diseases) combines diverse sources and cross-validates Chinese and Western medicine. However, using the Sanjiao framework repeats Wu Jutong's limitations, and including plague is a flaw.
Liu Zhongmai's *Wenbing Zhuanzhen* (True Meaning of Warm Diseases) is Volume 4 of his *Shanghan Zabing Lun Yishu*, part of the ancient version of Zhang Zhongjing's *Shanghan Lun*. It preserves ancient styles and represents practical broad-sense Cold Damage, though it fails to integrate summerheat, dampness, and dryness, limiting its scope as a comprehensive warmth text.
Yun Tieqiao's *Wenbing Mingli* (Clarifying Principles of Warm Diseases) correctly criticizes Ye Tianshi and Wu Jutong's theories on warm pathogens entering from above and Sanjiao treatment. However, he wrongly dismisses Wang Shuhe's theory of cold pathogens hiding in the skin and muscles and uses the Western medical incubation period of typhoid fever (max 20 days) to refute the *Neijing*'s "winter cold injury leading to spring warmth," showing a misunderstanding of latent vs. immediate onset.
Ding Xingwu's *Wenre Jingwei Bulu* (Supplement to Latitude and Longitude of Warmth) supplements Wang Mengying's work, particularly regarding autumn dryness, filling gaps effectively.
Yang Ruhou's *Wenbing Jiangyi* (Lectures on Warm Diseases) was compiled for teaching at Shanxi Medical College. The content is precise, though mixing plague without proper classification is inaccurate.
Zhang Shanlei's *Shiweng Yi'an* (Medical Cases of Damp-Warmth) compiles and annotates previous cases, offering valuable insights.
Shen Xiaogu's *Wenbing Quan Shu* (Complete Book of Warm Diseases) adapts Shi Yiren's *Zhongguo Shiling Bingxue*, removing Cold Damage and Six Meridian explanations, merging prefaces and general theories, and organizing treatments and prescriptions by syndrome. It is clear and methodical, suitable for textbooks. However, naming summer diseases "Warmth-Summerheat" is inappropriate; "Heat-Summerheat" is better. "Warmth" implies gradual heat, while "Summerheat" implies extreme heat. Spring warmth fits the term "Warmth," but summer diseases should be called "Heat" or "Summerheat." The term "Shuwen" (Summer-Warmth) was coined by Wu Jutong to mean mild summerheat, making it unsuitable as a chapter title since "summer" implies intense heat, not mild warmth.
Zhang Juying's *Wenre Huohuo* (Resolving Confusion in Warmth Diseases) follows Yun Tieqiao's views, citing Western medicine's short incubation period to refute the *Shanghan Lue*'s theory of hidden cold pathogens. This blindly follows Western materialism over Chinese qi transformation theory, though its diagnostic logic is structured and valuable.
Song Airen's *Chunwen Fushe Hekan* (Combined Publication of Spring-Warmth and Latent Summerheat) elaborates clearly on these conditions with refined prescriptions. Distinguishing new pathogens as Wind-Warmth and latent pathogens as Latent-Warmth shows innovation.
These are the standard specialized books on Warm Diseases. Others like Shao Buqing's *Sishi Bingji* and Lei Shaoyi's *Shi Bing Lun* are not specialized but cover warmth symptoms and treatments well. Works by Zhang Wanxiang, Zhang Zipai, Jiang Zifang, and Qian Wenji merely worship Wu Jutong's theories and serve as basic guides for novices, lacking depth.
Specialized books on Warm Diseases emerged in the late Ming and flourished recently. Why? Because Wu Keyou confused warmth with plague, and Ye Tianshi created alternative theories, leading to widespread blind following and increased research. However, Ye Tianshi's theories were likely forged by Gu Jingwen. These theories seem plausible but obscure truth, leaving no consensus on treatment. We now expose Gu's forgery and similar issues:
Gu Jingwen's *Wenzheng Lunzhi* describes treating newly acquired warmth. Legend says Gu recorded Ye Tianshi's boat conversations while visiting Dongting Mountain. Hua Xiuyun first published it as *Wenre Lun* in *Xu Xuan Linzheng Zhinan*. Tang Lisan, finding the language rough, edited and retitled it *Wenzheng Lunzhi* in *Wu Yi Huijiang*. Zhang Xugu renamed it *Waigan Wenbing Zhengzhi* in *Yimen Banghe*, adding praise and annotations. Wang Mengying titled it *Waigan Wenre Pian* in *Wenre Jingwei*, adding more notes. Song Youfu included it in *Nanbing Biejian*. Zhou Xuehai kept the name *Wenre Lun* in *Yixue Congshu*. Wu Xihuang annotated it extensively in *Zhongxi Wenre Chuanjie*, calling it *Wenre Lun Zhujie*, the most detailed annotation. Wang Mengying's is second best. This is the core of the Ye School, despised by Lu Jiuzhi.
Subsequently appeared Xue Baibai's *Shiye Tiaobian* (Differentiation of Damp-Heat), treating damp-warmth. First published in *Yishi Miji* by Bonner, then by Wu Ziyin in *Wenre Zhuoyan* as *Shiwenzheng Tiaoli*, attributed to Jipiaozi. Zhang Xugu renamed it *Xue Shengbai Shiyetiaobian* in *Yimen Banghe*. Wang Mengying included it in *Wenre Jingwei* as *Shiye Bing Pian*, adding detailed notes. Song Youfu called it *Shiye Lun*. Wu Xihuang included it in *Zhongxi Wenre Chujiang* as *Shiye Bing Pian*, adding extensive notes. Wang Mengying doubted its authenticity, and Lu Jiuzhi strongly rejected it, noting stylistic inconsistencies with Xue's other works and similarities to Gu Jingwen's forgery.
Additionally, Chen Pingbo's *Wenrebing Zhinan* (Guide to Warmth Diseases) treats Wind-Warmth. Published by Wu Ziyin as *Wenrebing Dayi*, attributed to Jipiaozi alongside Xue's work. Wang Mengying titled it *Chen Pingbo Waigan Wenbing Pian* in *Wenre Jingwei*. Wu Xihuang also published it with additional commentary. Wang Mengying also questioned its authorship.
Thus, finding a perfect Warm Disease monograph is impossible. When truth is confused, theories become chaotic. As the saying goes, if the skin does not exist, where will the hair attach? Alas, commentators cannot help but feel heartbroken!