仲景书之以伤寒名也，仲景自题之；仲景书之为伤寒作也，仲景自序之。而议者必曰此
兼论
温热也。何以其书于大书中风、伤寒、风温三条外，但屡言中风若何，伤寒若何，不更言温
病若何，热病若何耶？是明明为伤寒尽其变，而特以风温备其例，如泉前篇所云也。议者又
执书中有治热方以为难。夫骤而观之，寒药诚若与寒病乖，第思寒之直中于里，可暖之以辛
、附；寒之甫受于表，可宣之以麻、桂。若寒已入里化热，而后既格于辛、附之暖，又碍于
麻、桂之宣，则舍膏、知、芩、连，将何所用？此时之不得不与温热同治者势也，而所治之
病仍从伤寒来，不自温热来。夫伤寒与温热之始异终同，譬如风、寒本异，自一过少阳，则
概从柴胡论治，更无区别。倘于斯时指之曰风本与寒同一法也，其为讲伤寒者所许乎？故谓
仲景方可治温热则是，谓仲景书兼论温热则非。夫两间药物，止有此数，伤寒已成里热，固
宜凉平，温病苟挟表寒，亦资温散，圆机活相，非可以口舌论也。
仲景列四温脉法外，于冬温则仅举其气，湿温则并无其目者，以仲景书以伤寒名，必温
之兼
寒者，始论及之。若冬温则但温无寒，湿温则兼湿而非寒，例不得入此书，故不论及。其
湿篇之湿，虽自湿来，要与湿温全不相似。湿温脉证，自在《难经》、《脉经》中，不可
混指也。且仲景于湿已明云与伤寒相似，故此及之。相似者，谓其体痛也。其篇首又云宜应
别论，以明其体例之不杂，可谓严矣，安得以湿当湿温，强配《难经》伤寒有五之言乎？又
论文于四温前云，冬温复有先后，更相重沓，亦有轻重，为治不同，证如后章；而于四温后
云，以此冬伤于寒，变为温病，病之传变、方治如说。两文骤若 牾，必如余说方合。盖冬
温所以受而不发者，亦以其有正气之寒束之故也。《灵》、《素》止有冬伤于寒之温，而无
冬中于温之温，正以后束之寒，统于专受之寒，词虽融浑，而义特引申。学人必知此，而后
仲景此文及《病源》、《千金》、《外台》诸言春温者，始一一了然矣。
张仲景将他的著作命名为《伤寒论》，这是他自己题写的；张仲景撰写这部书是为了论述伤寒，这也是他自己序言中说明的。然而议论者一定说这本书同时也论述了温热病。为什么在他的书中，除了中风、伤寒、风温这三条之外，只是多次讲述中风是怎样的，伤寒是怎样的，却不进一步讲述温病是怎样的，热病是怎样的呢？这明明是详尽地论述了伤寒的各种变化，而特别用风温来作为其先例，就像我在前篇所说的那样。议论者又坚持认为书中包含治疗热证的方剂，以此作为难以解释的理由。如果匆忙地看，寒性药物确实似乎与寒证相违背，但只要想到寒邪直接侵入体内，可以用辛热、附子来温暖它；寒邪刚刚侵袭体表，可以用麻黄、桂枝来宣散它。如果寒邪已经入里化热，那么此时既排斥辛热、附子的温暖，又受限于麻黄、桂枝的宣散，那么除了石膏、知母、黄芩、黄连，还能用什么药呢？这时候不得不与温热病一起治疗的形势是必然的，但所治疗的疾病仍然源于伤寒，而不是源于温热病。伤寒与温热病开始不同而结局相同，譬如风和寒本来不同，一旦经过少阳经，就都按照柴胡汤的法则来治疗，再也没有区别。如果在当时指着这种情况说风证和寒证使用同一种治法，这会被讲伤寒的人所赞许吗？所以说张仲景的方子可以治疗温热病是正确的，说张仲景的书兼论温热病是不正确的。天地间的药物只有这些数量，伤寒已经形成里热，固然适宜用凉平的药物；温病如果挟带表寒，也需要温散的药物，圆通机变、灵活应对，不是靠口头辩论能解决的。
张仲景在列举四种温病的脉法之外，对于冬温只举出了它的病因气机，对于湿温并没有列出它的条目，因为张仲景的书以伤寒命名，一定是温病兼有寒邪的，才论述到它。如果是冬温，则只有温而没有寒；如果是湿温，则兼有湿邪而不是寒邪，按照体例不得收入这本书，所以不加以论述。那篇关于湿病的湿，虽然来自湿气，但与湿温完全不同相似。湿温的脉象和症状，自然在《难经》、《脉经》中有记载，不可以混淆指认。而且张仲景在湿病篇中明确说它与伤寒相似，所以在这里提及它。所谓相似，是指身体疼痛这一症状。该篇开头又说应该另行讨论，以表明其体例不混杂，可以说是严谨了，怎么能把湿病当作湿温，强行牵强附会《难经》中“伤寒有五”的说法呢？又在文中提到在四种温病之前说，冬温又有先后之分，相互重叠，也有轻重之别，治疗方法不同，症状如后章所述；而在四种温病之后说，这是因为冬天感受了寒邪，转变为温病，疾病的传变、方剂治疗如前面所说。这两段文字乍看似乎矛盾，必须像我所解释的那样才能吻合。大概冬温之所以受了邪气而不立即发作，也是因为有正气之寒束缚的缘故。《灵枢》、《素问》中只有因冬天伤于寒邪而导致的温病，而没有因冬天感受温邪而导致的温病，正是因为后面束缚的寒邪，统摄于专门感受的寒邪之中，文辞虽然浑融，但意义特别引申。学习者必须知道这一点，然后张仲景的这篇文章以及《诸病源候论》、《千金方》、《外台秘要》等书中关于春温的言论，才能一一明白清楚。
Zhang Zhongjing named his work "Shanghan Lun" (Treatise on Cold Damage), which he himself titled; Zhang Zhongjing wrote this book to discuss Shanghan (Cold Damage diseases), as stated in his own preface. However, commentators insist that this book also discusses Wenyue (Warm Heat diseases). Why is it that besides the three categories of Fengzhong (Wind Strike), Shanghan (Cold Damage), and Fengwen (Wind Warmth) in his book, he repeatedly describes what Fengzhong is and what Shanghan is, but does not further describe what Wenbing (Warm Disease) or Rebing (Heat Disease) are? This clearly shows that he exhaustively discussed the variations of Shanghan (Cold Damage diseases), specifically using Fengwen (Wind Warmth) as an example, as I mentioned in my previous chapter. Commentators further argue that the presence of formulas for treating heat conditions in the book poses a difficulty. At first glance, cold-natured medicines indeed seem contrary to cold diseases. However, consider that if cold pathogens directly invade the interior, they can be warmed with acrid-hot herbs like Xixin (Asarum Root) and Fuzi (Prepared Aconite Root); if cold pathogens have just invaded the exterior, they can be dispersed with Mahuang (Ephedra Stem) and Guizhi (Cinnamon Twig). If cold pathogens have entered the interior and transformed into heat, then at this stage, one must reject the warming effects of Xixin (Asarum Root) and Fuzi (Prepared Aconite Root) and avoid the dispersing actions of Mahuang (Ephedra Stem) and Guizhi (Cinnamon Twig). In such cases, apart from Shigao (Gypsum Fibrosum), Zhimu (Anemarrhenae Rhizoma), Huangqin (Scutellariae Radix), and Lianhua (Lotus Plumule), what else could be used? The situation necessitates treating them similarly to Wenyue (Warm Heat diseases), yet the disease being treated still originates from Shanghan (Cold Damage diseases), not from Wenyue (Warm Heat diseases). Shanghan (Cold Damage diseases) and Wenyue (Warm Heat diseases) start differently but end similarly. For instance, Wind and Cold are originally different, but once they pass through the Shaoyang (Lesser Yang) channel, they are all treated according to the principles of Chaihu Tang (Bupleurum Decoction), with no further distinction. If at that time one were to point out that Wind and Cold use the same treatment method, would scholars of Shanghan (Cold Damage diseases) approve of this? Therefore, it is correct to say that Zhang Zhongjing's formulas can treat Wenyue (Warm Heat diseases), but incorrect to say that his book discusses Wenyue (Warm Heat diseases). The medicinal substances in heaven and earth are limited in number. If Shanghan (Cold Damage diseases) has formed interior heat, cooling and neutralizing agents are certainly appropriate; if Wenyue (Warm Heat diseases) involves exterior cold, warming and dispersing agents are also required. Flexible application and adaptive strategies cannot be resolved by verbal debate alone.
Beyond listing the pulse methods for the four types of Wenbing (Warm Diseases), Zhang Zhongjing only mentions the qi aspect of Dongwen (Winter Warmth) and does not list Wet Warmth (Shiwenzhong) as a category. This is because Zhang Zhongjing's book is named after Shanghan (Cold Damage diseases); only those warmth diseases accompanied by cold are discussed. If it is Dongwen (Winter Warmth), there is warmth without cold; if it is Shiwenzhong (Wet Warmth), it involves dampness rather than cold. According to the structural rules, these do not belong in this book, hence they are not discussed. The "dampness" in the Dampness chapter, although originating from dampness, is completely dissimilar to Shiwenzhong (Wet Warmth). The pulse and symptoms of Shiwenzhong (Wet Warmth) are naturally recorded in Nanjing (Classic of Difficult Issues) and Maicheng (Pulse Classic), and should not be confused. Moreover, Zhang Zhongjing explicitly stated in the Dampness chapter that it resembles Shanghan (Cold Damage diseases), which is why it is mentioned here. The similarity refers to body pain. The beginning of the chapter also states that it should be discussed separately, indicating that its structural system is distinct and not mixed, which can be considered rigorous. How can one equate Dampness with Shiwenzhong (Wet Warmth) and forcibly interpret the statement "Shanghan (Cold Damage diseases) includes five types" from Nanjing (Classic of Difficult Issues)? Furthermore, before discussing the four types of Wenbing (Warm Diseases), the text says: "Dongwen (Winter Warmth) has early and late stages, overlapping, with varying severity and different treatments, as described in the following chapter"; and after discussing the four types of Wenbing (Warm Diseases), it says: "This is because winter injury by cold transforms into Wenbing (Warm Disease); the transmission and treatment of the disease are as explained." These two passages appear contradictory at first glance but align perfectly with my explanation. Generally, Dongwen (Winter Warmth) remains latent and does not immediately manifest because it is constrained by the cold of healthy qi. Lingshu (Spiritual Pivot) and Suwen (Basic Questions) only mention Wenbing (Warm Disease) resulting from winter injury by cold, not Wenbing (Warm Disease) resulting from winter exposure to warmth. This is precisely because the constraining cold later falls under the specific injury by cold. Although the wording is integrated, the meaning is particularly extended. Learners must understand this, so that Zhang Zhongjing's article here, as well as statements about Chunwen (Spring Warmth) in Bingyuan (Source of Diseases), Qianjin Fang (Essential Prescriptions Worth a Thousand Gold), and Waitai Miyao (Secret Essentials of the Outer Terrace), can be clearly understood one by one.