凡病伤寒而成温者，先夏至日为病温，后夏至日为病暑。暑当与汗皆出，勿止。
此言感邪有重轻，病发有迟早不定也。如上所云一日太阳受之者，感邪而即病者也。其有邪伏而不即发，
则必随时令之气变化为病，如《通天论》所云∶冬伤于寒，春必温病。是故病发于先夏至日名温，发于后夏至
日名暑，以其气变，故病不同，教人分别而治也。为因冬令气寒，春令气温，至夏至日，则阳极阴生，地气升
而天气降，故夏至前温热为阳邪，夏至后地气升而化湿，湿火合气，则名为暑。故暑病自汗，其湿外泄，热亦
得散，当与汗皆出而勿止之，若止其汗，则湿遏其热，病必重矣。故暑与温热之病，治法不同也。
《素问·刺热篇》云∶肝热病者，小便先黄，腹痛，多卧，身热，热争则狂言及惊，胁满痛，手足躁，不
得安卧。庚辛甚，甲乙大汗，气逆则庚辛死。刺足厥阴、少阳。其逆则头痛员员，脉引冲头也。
此即明伏邪发病之证也。凡邪自外受者，必先现表证，如太阳病，发热、恶寒、头痛之类也。此言肝热病
者，正明伏邪化热，自内而发，故先现里证。以肝主遗溺癃闭，故肝热病发，小便先黄也；腹痛、多卧、身
热者，脾位于腹而主肌肉，脾困则嗜卧，肝病必然延及于脾也；热邪内扰，神魂不安，狂言惊惕，胁痛，手足
躁，不得卧，皆心肝经现证，以木火同气也。胆为甲木，肝为乙木，故甲乙日时而木气旺，得大汗而邪解也；
庚辛，金也，金来克木，故庚辛日时，其病必甚，若正不胜邪而气逆者，至庚辛而木气绝，则死矣。刺足厥阴
肝、少阳胆二经，以泄其邪。若其邪气上逆，则头痛员员，脉引冲头者，员员，头中旋转之状，以肝脉循喉后，
上至巅顶故也。
凡是患伤寒病而转化为温病的，在夏至之前发病的称为“温病”，在夏至之后发病的称为“暑病”。暑邪应当随着汗液一起排出，不要强行止汗。
这段话讲的是感受邪气的轻重不同，疾病发作有早有晚，并不固定。像上面所说的一天内太阳经受邪（太阳受之），是感受邪气后立即发病的情况。如果有邪气潜伏体内而不立即发作，就一定会随着时令气候的变化而转化为其他疾病，正如《通天论》中所说：“冬天损伤于寒邪，春天必定发生温病。”因此，在夏至之前发病的叫温病，在夏至之后发病的叫暑病，因为气候发生了变化，所以疾病表现不同，这是教导人们要分别对待并治疗。由于冬季气候寒冷，春季气候温暖，到了夏至这一天，阳气达到极盛而阴气开始滋生，地气上升而天气下降，所以在夏至之前的温热属于阳邪；夏至之后地气上升而化为湿气，湿与火结合之气，就称为暑。所以暑病会有自汗现象，湿气随之外泄，热邪也能随之散发，应当让汗液自然排出而不要制止它，如果强行止汗，就会使湿气遏制热邪，病情必然加重。所以暑病与温热病的治法是不同的。
《素问·刺热篇》说：肝热病患者，小便先变黄，腹痛，嗜睡，身体发热，热邪与正气相争时会出现胡言乱语和惊厥，胁部胀满疼痛，手足躁动不安，无法躺卧。在庚辛日（金旺之日）病情加重，在甲乙日（木旺之日）通过大汗可以解除病邪，如果气机逆乱则可能在庚辛日死亡。治疗应针刺足厥阴肝经和足少阳胆经。如果邪气上逆，则会出现头晕目眩、头部旋转感，这是因为脉气牵引冲击头部所致。
这正是明确伏邪发病证候的内容。凡是邪气从外部侵入的，必定先出现表证，如太阳病中的发热、恶寒、头痛等症状。这里所说的肝热病，正是说明伏邪化热，从内部发起，所以首先出现里证。因为肝主司遗尿和尿闭（遗溺癃闭），所以肝热病发作时，小便先变黄；腹痛、嗜睡、身体发热，是因为脾位于腹部且主肌肉，脾被困顿就会嗜睡，肝病必然会延及到脾；热邪在内扰乱，神魂不安，出现胡言乱语、惊惕、胁痛、手足躁动、无法躺卧，都是心和肝经络的表现，因为木（肝）与火（心）同气相求。胆属甲木，肝属乙木，所以在甲乙日木气旺盛，通过大汗可以使邪气解除；庚辛属金，金克木，所以在庚辛日病情必然加重，如果正气不能战胜邪气而导致气机逆乱，到了庚辛日木气断绝，就会死亡。针刺足厥阴肝经和足少阳胆经，以泄除邪气。如果邪气上逆，就会出现头晕目眩、头部旋转感，脉气牵引冲击头部，所谓“员员”，就是头部旋转的感觉，因为肝经脉循行经过喉咙后方，上行至头顶，所以会导致这种情况。
Any disease originating from *Shanghan* (Cold Damage) that transforms into a warm disease is termed "Wen" (Warm Disease) if it occurs before the Summer Solstice, and "Shu" (Summerheat Disease) if it occurs after the Summer Solstice. Summerheat pathogenic factors should be expelled along with sweat; do not forcibly stop sweating.
This passage explains that the severity of contracted pathogens varies, and the onset of disease is unpredictable in terms of timing. As mentioned above, when the Taiyang channel (Taiyang Shou Zhi, the exterior channel affected first by cold pathogens) is involved on the first day, it refers to immediate illness upon contracting the pathogen. However, if pathogens remain latent without immediate manifestation, they will transform into diseases according to the seasonal climate changes. As stated in the *Tongtian Lun*: "If harmed by cold in winter, warm diseases will inevitably occur in spring." Therefore, diseases manifesting before the Summer Solstice are called Wen, while those manifesting after are called Shu. Due to climatic variations, the diseases differ, instructing practitioners to distinguish and treat them accordingly. Since winter is characterized by cold qi and spring by warm qi, at the Summer Solstice, yang qi reaches its peak and yin qi begins to generate; earth qi rises while heaven qi descends. Thus, the warmth before the Summer Solstice belongs to yang pathogens. After the Summer Solstice, rising earth qi transforms into dampness; the combination of dampness and fire constitutes summerheat. Consequently, summerheat diseases present with spontaneous sweating, allowing dampness to dissipate externally and heat to scatter. Sweat should be allowed to flow naturally and not be suppressed. If sweating is stopped, dampness will obstruct heat, leading to severe illness. Hence, the treatment methods for summerheat and warm diseases differ.
The *Suwen: Ci Re Pian* states: In liver heat disease, urination turns yellow first, accompanied by abdominal pain, excessive sleepiness, and body fever. When heat struggles with healthy qi, delirium and惊厥 (convulsions/fright) may occur, along with distension and pain in the hypochondrium, restlessness of the hands and feet, and inability to lie down. The condition worsens on Geng-Xin days (Metal days), and profuse sweating on Jia-Yi days (Wood days) can resolve the pathogen. If qi rebellion occurs, death may ensue on Geng-Xin days. Treatment involves needling the Foot-Jueyin Liver and Foot-Shaoyang Gallbladder channels. If the pathogen rebels upward, it causes dizziness and vertigo ("Yuan Yuan," describing a spinning sensation in the head), as the pulse draws energy rushing to the head.
This clearly illustrates the syndrome of latent pathogens manifesting. Generally, pathogens entering from the exterior first present with exterior syndromes, such as fever, aversion to cold, and headache seen in Taiyang disease. The liver heat disease described here demonstrates latent pathogens transforming into heat and emerging from the interior, thus initially presenting with interior syndromes. Since the Liver governs urinary retention and incontinence (Yi Ni Long Bi), liver heat manifests first as yellow urine. Abdominal pain, lethargy, and fever occur because the Spleen resides in the abdomen and governs muscles; when the Spleen is constrained, one desires sleep, indicating that liver pathology inevitably extends to the spleen. Internal disturbance by heat disrupts the Shen (Spirit), causing delirium, fright, hypochondriac pain, and limb restlessness, which are manifestations of the Heart and Liver meridians due to the affinity between Wood (Liver) and Fire (Heart). The Gallbladder corresponds to Jia Wood, and the Liver to Yi Wood; therefore, on Jia-Yi days when Wood qi is prosperous, profuse sweating resolves the pathogen. Geng-Xin correspond to Metal, which controls Wood; thus, the condition worsens on these days. If healthy qi fails to overcome the pathogen and qi rebels, Wood qi perishes on Geng-Xin days, leading to death. Needling the Foot-Jueyin Liver and Foot-Shaoyang Gallbladder channels drains the pathogen. If the pathogen rebels upward, it causes vertigo and a sensation of the head spinning, as the pulse draws force to the head. This is because the Liver meridian circulates behind the throat and ascends to the vertex.