《内经》言，热病皆伤寒之类也。非谓类乎伤寒，乃谓与伤寒同乎一类之病也。盖伤寒因伤时令之寒而得
名也，温病、热病，亦随时而易其名耳！经曰∶冬伤于寒，则为病热。此实时而病者也。经曰∶冬伤于寒，春
必病温。此过时而病者也。经曰∶凡病伤寒而成温者，先夏至为病温，后夏至为病暑。暑即热之谓也。此随时
而病者也。是则秋分以前，皆得以热病名之；秋分以后，皆得以伤寒名之矣。此轩岐、仲景立伤寒、温病、热
病之名义也。经又云∶藏于精者，春不病温。此明过时不病之原也。经曰∶冬不藏精，春必病温。此明过时必
病之故也。于此可知伤寒为病，不在精之藏与不藏，而但有触犯即得为病。非若温病、热病，藏精则不病，不
藏精则必病也。但能藏精者，纵偶感于邪，或温或暑，其病自轻；不藏精者，虽微感其邪，或温或暑，其病必
重，差为稍异耳！若专以冬不藏精，毫无外感，为少阴本病，热从内生，则悖仲景温病之旨矣。仲景论中，但
言太阳初病，发热而渴，不恶寒者为温病。辨其非伤寒，非谓太阳之寒，不由表入，竟从少阴之热内生为病也。
经又曰∶风温为病，脉阴阳俱浮。是明指温病之发，因感春风辄动内热而始发，所以阴阳脉俱浮也。盖以温病、
风温与热病论，互发其义。但热病一论，经已昭然，若复立论，未免赘疣，非仲景详于伤寒，而略于温证也。
今将伏气、温病、风温合为一篇，其温热治法，同于六经，读者再细玩《素问·热病论》，及《刺热》、《评
热》诸论，与是论互相参考，自有得焉。
师曰∶伏气之病，以意候之∶今月之内，欲有伏气。假令旧有伏气，当须脉之。若脉微弱者，当喉中痛，
似伤，非喉痹也。病患云∶实咽中痛。虽尔，今复欲下利。
【注】四时令气，正气也；非时之气，邪气也。正气之中人也浅，感之甚者即病，微者藏在肌肤，不即为
病，壮实之人可以自已。邪气之中人也深，感之虽微，亦即为病，甚则直入于脏不能自已。虚者死焉。此篇所
谓伏气之病，即四时令气正病，非四时不正之邪与非常异气之疫邪也。所为伏气者，如感冬令之风寒，其重者，
伤于荣卫，实时而发者，名为中风、伤寒是也；其感之轻者，伏藏于肌肤，过时而发，名为温病是也。故时
气、伏气之为病，二者不可不辨焉。春三月名曰发陈，是伏气欲发之月也。假令旧有伏气之人，乘冬不藏精之
隙而病者，当须以脉识之。今月之内，初病伤寒、温病者，脉若微弱，是少阴脉也。若喉中痛，是少阴证也。
然其痛必缓，非若外感时气之喉痹肿伤暴痛也。今既云实咽中痛，而脉又微弱，故知为少阴伏气内发之阴火也。
虽尔咽痛，恐复欲下利，不可以时气外感阳火之喉痹治之也。
【集注】张锡驹曰∶此条言伏气之病，由内而出，非若时行卒病，由外而至也。
太阳病，发热而渴，不恶寒者，为温病。发汗已，身灼热者，名风温。风温为病，脉阴阳俱浮，自汗出，
身重多眠睡，鼻息必鼾，语言难出。若被下者，小便不利，直视失溲；
若被火者，微发黄色，剧则如惊痫，时螈 ；若火熏之，一逆尚引日，再逆促命期。
【注】发热不渴，恶寒者，太阳证也。发热而渴，不恶寒者，阳明证也。今太阳病始得之，不俟寒邪变热，
转属阳明，而即热渴不恶寒者，知非太阳伤寒，乃太阳温病也。由于膏粱之人冬不藏精，辛苦之人冬伤于寒，
内阴已亏，外阳被郁，周身经络，早成温化，所以至春一遇外邪，即从内应。感寒邪者，则无汗，名曰温病，
当以河间法用水解散，审其表里以解之。水解散，即天水六一散、防风通圣之合剂也。感风邪者，则有汗，名
曰风温，当以水解散减麻黄，加桂枝，倍石膏，令微似汗以和之。若大发其汗，则益助蕴热，必令身热如火灼
也。盖风温为病，乃风邪外盛于表，故阴阳六脉俱浮。热邪内壅于胸，故多眠睡，鼻息鼾也。风邪伤卫，表气
不固，故自汗出，壮热伤气，故身重倦，声微语难出也。若被下者，则愈夺阴液，故水泉竭而小便不利也。太
阳腑气将绝，故目直视也。少阴藏气不固，故遗失溲也。若被火者，则以火益火而阳气熏灼，将欲发黄，故微
发黄也；剧者热极生风，故如惊痫时螈 也。微黄，病深色渐加黑，故若火熏之也。温病、热病不恶寒者，表
热也；口渴引饮者，里热也。表热无寒，故不宜汗；里热无实，故不宜下。表里俱热，尤不宜火。曰一逆者，
若汗、若下、若火也；再逆者，汗而复下，下而复火也。一逆已令阴竭，尚可延引时日；再逆则阴立亡，故曰
促命期也。伤寒者，伤冬月之正寒也。温病、热病者，伤三时之暴寒也。非时暴寒乃异气也，以其兼令气而为
病也，故春兼风温，即以风温名之；夏兼暑热，即以暑热名之。世人通名曰伤寒，又名曰时气。医工见其传变
六经，表里情状皆同，故同乎一治也。其温病、热病无汗者，宜大青龙汤；时无汗、时有汗者，宜桂枝二越婢
一汤；有汗者，宜桂枝合白虎汤。内热者，防风通圣散，表实者，倍麻黄；里实者，倍大黄。量其病之轻重，
药之多少而解之，三日之前，未有不愈者。其有外感邪重，内早伤阴，已经汗下而不愈者，则当审其表里，随
其传变所见之证，治之可也。此法惟西、北二方四时皆可行之，无不随手取效。若江淮间地偏暖处，冬月初春
乃可用之。若春末秋前，即脉证允合，当用麻、桂、青龙等汤者，亦必轻而减之，随证消息，适可即止，慎不
可过，过则反致变逆。经所谓同病异治者，此之谓也。
【集注】程知曰∶温病热自内出，故发热而渴，不恶寒。风温内外交热，加之自汗，故有身重多眠诸证，
有轻重死生之分。医者当以有汗、无汗为辨别之大要，亦即以可汗、不可汗为救治之微权。又曰∶仲景之青龙、
白虎神矣！得此意而推展之，可以应用于不穷。盖温病宜于发散中重加清凉，风温不可于清凉中重加发散也。
程应旄曰∶太阳初得之一日，即发热而渴，不恶寒者，因邪气早已内蓄，其外感于太阳，特其发端耳。其
内蓄之热，固非一朝一夕矣。盖自冬不藏精而伤于寒时，肾阴已亏，一交春阳发动，即病未发，而周身经络
已莫非阳盛阴虚之气所布 。所云至春发为温病者，盖自其胚胎受之也。
《黄帝内经》中说，热病都属于伤寒的范畴。这并不是说热病像伤寒那样（仅仅是相似），而是指它们属于同一类疾病。因为伤寒是因感受时令的寒邪而得名，温病、热病也是随着季节变化而改变名称罢了！经典记载：冬天感受寒邪，就会发生热病。这是当时发病的情况。经典又说：冬天感受寒邪，春天必定发生温病。这是过时而发的情况。经典还说：凡是患伤寒而转化为温病的，在夏至之前发病的叫温病，在夏至之后发病的叫暑病。暑就是热的意思。这也是当时发病的情况。因此，秋分以前，都可以称为热病；秋分以后，都可以称为伤寒了。这就是轩辕、岐伯以及张仲景确立伤寒、温病、热病名称和含义的依据。经典又说：精气封藏固密的人，春天不会得温病。这是说明不过时发病的原因。经典还说：冬天不能封藏精气，春天必定得温病。这是说明过时必发病的缘故。从这里可以知道，伤寒这种病，不在于精气的封藏与否，只要触犯寒邪就会发病。不像温病、热病，精气封藏则不发病，不封藏则必定发病。但是，能够封藏精气的人，即使偶然感受邪气，无论是温邪还是暑邪，病情自然较轻；不能封藏精气的人，虽然轻微感受邪气，无论是温邪还是暑邪，病情必定严重，这稍微有些不同罢了！如果专门把“冬天不藏精，毫无外感”当作少阴的本病，认为热从内生，那就违背了张仲景关于温病的宗旨了。张仲景的论述中，只说太阳病初起，发热且口渴，不恶寒的，叫做温病。这是辨别它不是伤寒，并不是说太阳经受寒，不由表入里，竟然从少阴的热从内而生作为病因。经典又说：风温这种病，脉象阴阳两部都浮。这是明确指明温病的发作，是因为感受春风随即触动内热而开始发作，所以阴阳脉象都浮。大概是用温病、风温和热病的论述，互相阐发其义理。只是热病的论述，经典已经非常清楚，如果再立论，未免显得多余，这并不是张仲景详于伤寒而略于温证。现在将伏气、温病、风温合为一篇，其中温热病的治疗方法，与六经辨证相同，读者再仔细研读《素问·热病论》，以及《刺热》、《评热》等篇章，与此篇互相参考，自然会有所收获。
老师说：伏气之病，要通过诊察来推测：在这个月之内，可能有伏气潜伏。假如原本就有伏气，必须通过脉诊来判断。如果脉象微弱，应当出现咽喉疼痛，像是受伤一样，但不是喉痹（急性咽喉肿痛）。病人说：确实是咽中痛。虽然如此，但现在又想要腹泻。
【注释】四季的正常气候，是正气；非时的气候，是邪气。正气伤人较浅，感受严重的立即发病，轻微的潜伏在肌肤，不立即发病，体质强壮的人可以自己痊愈。邪气伤人较深，感受即使轻微，也立即发病，严重的直接侵入脏腑，无法自愈。虚弱的患者会死亡。本篇所说的伏气之病，即四季正常气候的正病，不是四时不正的邪气和异常异气的疫邪。所谓伏气，比如感受冬季的风寒，严重的，伤及营卫，当时就发作的，名叫中风、伤寒；感受轻微的，潜伏在肌肤，过时而发的，名叫温病。所以时气、伏气致病，这两者不可不分辨。春季三个月名叫“发陈”，是伏气将要发作的月份。假如原本有伏气的人，趁着冬天不藏精气的间隙而发病的，应当通过脉象来识别。在这个月之内，初患伤寒、温病的人，脉象如果微弱，这是少阴脉。如果咽喉痛，这是少阴证。然而这种痛必然缓慢，不像外感时气导致的喉痹肿伤暴痛那样剧烈。现在既然说是实性的咽中痛，而脉象又微弱，所以知道这是少阴伏气内发的阴火。虽然咽痛，恐怕又会腹泻，不能用治疗时气外感阳火的喉痹方法来治疗。
【集注】张锡驹说：这一条讲伏气之病，由内而出，不像时行卒病，由外而至。
太阳病，发热且口渴，不恶寒的，是温病。发汗后，身体灼热的，名叫风温。风温这种病，脉象阴阳俱浮，自汗出，身体沉重，多睡，鼻息一定打鼾，说话困难。如果被误用下法，小便不利，直视，大小便失禁；
如果被误用火疗，轻微的发黄色，严重的像惊痫，时时抽搐；如果用火熏烤，一次误治还能拖延时日，再次误治就会危及生命。
【注释】发热不渴，恶寒的，是太阳证。发热而渴，不恶寒的，是阳明证。现在太阳病刚得病，不等寒邪变热，转属阳明，就直接出现热渴不恶寒，知道这不是太阳伤寒，而是太阳温病。这是由于膏粱厚味之人冬天不藏精，辛苦劳作之人冬天伤于寒，体内阴液已亏，外部阳气被郁，周身经络早已形成温化，所以到了春天一遇外邪，就从内部响应。感受寒邪的，无汗，名叫温病，应当用河间法用水解散，审察其表里以解表。水解散，就是天水六一散、防风通圣散的合剂。感受风邪的，有汗，名叫风温，应当用水解散减去麻黄，加入桂枝，加倍石膏，令微微出汗以调和。如果大发其汗，则会助长蕴热，必定导致身体热如火灼。风温这种病，是风邪外盛于表，所以阴阳六脉俱浮。热邪内壅于胸，所以多睡，鼻息打鼾。风邪伤卫，表气不固，所以自汗出，壮热伤气，所以身体沉重疲倦，声音微弱说话困难。如果被误用下法，则进一步耗夺阴液，所以水源枯竭而小便不利。太阳腑气将绝，所以目直视。少阴脏气不固，所以遗失大小便。如果被误用火疗，则以火益火而阳气熏灼，将要发黄，所以轻微发黄；严重的热极生风，所以像惊痫时时抽搐。微黄，病色深逐渐加黑，所以像火熏的一样。温病、热病不恶寒的，是表热；口渴引饮的，是里热。表热无寒，所以不宜发汗；里热无实，所以不宜攻下。表里俱热，尤其不宜用火。说一次误治，是指汗、下、火；两次误治，是汗后又下，下后又火。一次误治已令阴竭，还可以延引时日；两次误治则阴立亡，所以说促命期。伤寒，是伤冬月的正寒。温病、热病，是伤三时的暴寒。非时的暴寒乃是异气，因为它兼带令气而致病，所以春天兼风温，就以风温命名；夏天兼暑热，就以暑热命名。世人通称叫伤寒，又名时气。医生见其传变六经，表里情状皆同，所以用同样的方法治疗。那些温病、热病无汗的，宜用大青龙汤；有时无汗、时有汗的，宜用桂枝二越婢一汤；有汗的，宜用桂枝合白虎汤。内热的，用防风通圣散，表实的，倍用麻黄；里实的，倍用大黄。根据病情的轻重，药物的多少来解表，三天之前，没有不愈的。那些有外感邪重，内早伤阴，已经经过汗下而不愈的，则应当审察其表里，随着其传变所见的证候治疗即可。这种方法只有西方、北方两地四季都可以施行，无不随手取效。如果是江淮之间地偏暖的地方，冬月初春才可用之。如果是春末秋前，即使脉证完全符合，当用麻黄、桂枝、青龙等汤时，也必须减轻剂量，随证斟酌，适可而止，千万不要过量，过量反而导致变逆。经典所说的同病异治，就是这个意思。
【集注】程知说：温病热自内出，所以发热而渴，不恶寒。风温内外交热，加之自汗，所以有身重多睡诸证，有轻重死生之分。医者应当以有汗、无汗为辨别的大要，也以可汗、不可汗为救治的微权。又说：张仲景的青龙、白虎方神妙极了！得到这个意旨而推展它，可以应用无穷。大概温病宜于发散中重加清凉，风温不可于清凉中重加发散。
程应旄说：太阳初得病一日，就发热而渴，不恶寒的，是因为邪气早已内蓄，其外感于太阳，只是发端而已。其内蓄之热，本来就不是一朝一夕形成的。大概自从冬天不藏精而伤于寒时，肾阴已亏，一交春阳发动，即使病未发，而周身经络已无非阳盛阴虚之气所布散。所谓至春发为温病，大概是自其胚胎受之。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states that heat diseases all belong to the category of Shanghan (Cold Damage). This does not mean they are merely similar to Shanghan, but rather that they belong to the same class of diseases. Shanghan is named because it results from injury by the cold of the seasonal climate; Wenbing (Warm Disease) and Rebing (Heat Disease) also change their names according to the season! The classics state: "If one is injured by cold in winter, one will develop a heat disease." This refers to illness occurring at the time of exposure. The classics further state: "If one is injured by cold in winter, one will surely develop Wenbing in spring." This refers to illness occurring after a delay. The classics also say: "For those who contract Shanghan and transform into Wenbing, if the illness occurs before the Summer Solstice, it is called Wenbing; if it occurs after the Summer Solstice, it is called Shu (Summer Heat) disease. Shu is synonymous with heat." This also refers to illness occurring at the time of exposure. Therefore, before the Autumn Equinox, all can be named Rebing (Heat Disease); after the Autumn Equinox, all can be named Shanghan (Cold Damage). This is how Xuanyuan (the Yellow Emperor), Qibo, and Zhang Zhongjing established the nomenclature for Shanghan, Wenbing, and Rebing. The classics further say: "Those whose essence is stored securely will not suffer from Wenbing in spring." This clarifies the reason for not falling ill when the illness does not occur out of season. The classics also state: "If one fails to store essence in winter, one will surely suffer from Wenbing in spring." This clarifies the cause of inevitable illness when failing to store essence. From this, we can understand that for Shanghan as a disease, it does not depend on whether essence is stored or not; as long as one encounters the pathogen, illness ensues. This differs from Wenbing and Rebing, where storing essence prevents illness, while failing to store essence guarantees illness. However, those who can store essence, even if occasionally exposed to pathogens, whether warm or summer-heat, will naturally have milder illness; those who cannot store essence, even if slightly exposed to pathogens, whether warm or summer-heat, will inevitably have severe illness. This is a slight difference! If one specifically regards "failure to store essence in winter without any external contraction" as the fundamental disease of Shaoyin (Lesser Yin), believing that heat arises internally, this would contradict Zhang Zhongjing's principles regarding Wenbing. In Zhang Zhongjing's treatise, it is only stated that in the initial stage of Taiyang (Greater Yang) disease, characterized by fever, thirst, and aversion to cold absent, it is called Wenbing. This distinguishes it from Shanghan; it does not imply that cold invading the Taiyang channel does not enter from the exterior, but rather that heat arising internally from Shaoyin constitutes the pathology. The classics further state: "In Wind-Wen disease, the pulse is floating at both the Yin and Yang positions." This clearly indicates that the onset of Wenbing is triggered by contracting spring wind, which stirs up internal heat, causing the Yin and Yang pulses to both float. Generally, the discussions on Wenbing, Fengwen (Wind-Warmth), and Rebing mutually elucidate their meanings. Since the discussion on Rebing is already clear in the classics, establishing another discussion might seem redundant; this is not because Zhang Zhongjing detailed Shanghan but neglected Warmth syndromes. Now, combining Fugqi (Latent Qi), Wenbing, and Fengwen into one chapter, the treatment methods for Warmth and Heat diseases follow the Six Channels (Liu Jing). Readers should carefully study the *Suwen: Rebing Lun* (Plain Questions: Discussion on Heat Diseases), as well as the *Cire* (Puncturing Heat) and *Pingre* (Evaluating Heat) chapters, and cross-reference them with this discussion to gain understanding.
The Master said: "Fugqi disease should be anticipated through careful observation: within this month, there may be latent Qi. If one previously had latent Qi, one must examine the pulse. If the pulse is weak and faint, there should be throat pain, resembling an injury, but it is not Houbi (acute sore throat/swelling). The patient says: 'Indeed, there is pain in the throat.' Even so, now there is a desire for diarrhea."
[Annotation] The normal climate of the four seasons is Zhengqi (Upright Qi); non-seasonal climate is Xieqi (Pathogenic Qi). Zhengqi injuring people is shallow; severe exposure leads to immediate illness, while mild exposure lingers in the skin and muscles without immediate illness, and robust individuals may recover spontaneously. Xieqi injuring people is deep; even mild exposure leads to immediate illness, and severe cases directly invade the Zang organs, unable to recover spontaneously. Weak patients may die. The Fugqi disease mentioned in this chapter refers to the normal illness caused by the four seasons' upright climate, not the abnormal pathogens of the four seasons or the epidemic pathogens of unusual qi. Regarding Fugqi, for example, contracting winter wind-cold: severe cases injure Ying (Nutrient) and Wei (Defensive) levels and manifest immediately, named Zhongfeng (Wind Strike) or Shanghan; mild cases lie latent in the skin and muscles and manifest later, named Wenbing. Thus, illnesses caused by Shiqi (Seasonal Qi) and Fugqi must be distinguished. The three months of spring are named "Fa Chen" (Sprouting and Growing), the month when Fugqi is about to emerge. If a person with existing Fugqi falls ill taking advantage of the gap of failing to store essence in winter, one must identify it via pulse diagnosis. Within this month, for those newly contracting Shanghan or Wenbing, if the pulse is weak and faint, it is the Shaoyin pulse. If there is throat pain, it is a Shaoyin syndrome. However, the pain must be gradual, unlike the sudden, violent pain of Houbi swelling and injury caused by external seasonal pathogens. Since it is described as substantial throat pain, yet the pulse is weak and faint, we know this is Yin fire emerging internally from Shaoyin Fugqi. Although there is throat pain, there may be subsequent diarrhea; thus, it should not be treated as Houbi caused by external Yang fire of seasonal pathogens.
[Collected Annotations] Zhang Xiju stated: This clause discusses Fugqi disease, which emerges from within, unlike epidemic acute diseases that arrive from outside.
Taiyang disease, characterized by fever, thirst, and absence of aversion to cold, is Wenbing. After sweating therapy, if the body becomes burning hot, it is named Fengwen. In Fengwen disease, the pulse is floating at both Yin and Yang positions; there is spontaneous sweating, heaviness of the body, excessive sleepiness, snoring breath, and difficulty speaking. If purgation is applied, there will be difficulty urinating, fixed gaze, and incontinence of urine and feces;
If moxibustion/fire therapy is applied, mild cases result in yellowing of the skin, severe cases resemble epilepsy with convulsions; if scorched by fire, one error may prolong the disease, but two errors will hasten death.
[Annotation] Fever without thirst and with aversion to cold is a Taiyang syndrome. Fever with thirst and without aversion to cold is a Yangming syndrome. Now, in Taiyang disease at its onset, without waiting for cold pathogen to transform into heat and transfer to Yangming, the immediate appearance of fever, thirst, and absence of aversion to cold indicates this is not Taiyang Shanghan, but Taiyang Wenbing. This is due to those indulging in rich foods failing to store essence in winter, or laborers injuring themselves with cold in winter; internal Yin is already deficient, external Yang is constrained, and the meridians throughout the body have already undergone warming transformation. Thus, upon encountering external pathogens in spring, they respond from within. Those contracting cold pathogens have no sweat, named Wenbing; they should be treated with He Jian's method using Shuijie San (Water Dissolving Powder), analyzing the exterior and interior to resolve it. Shuijie San is a combination of Tianshui Liuyisan (Heavenly Water Six-One Powder) and Fangfeng Tongsheng San (Wind-Protecting Unblocking Hero Powder). Those contracting wind pathogens have sweat, named Fengwen; they should use Shuijie San minus Mahuang (Ephedrae Herba), plus Guizhi (Cinnamomi Ramulus), doubled Baishi (Gypsum Fibrosum), to induce slight sweating for harmonization. If heavy sweating is induced, it will exacerbate accumulated heat, leading to body heat like burning fire. Fengwen disease involves wind pathogen excess on the exterior, hence the six pulses of Yin and Yang are all floating. Heat pathogen stagnating internally in the chest causes excessive sleepiness and snoring. Wind pathogen damaging Wei level leads to insecure exterior Qi and spontaneous sweating; intense heat damaging Qi causes heaviness, fatigue, low voice, and difficulty speaking. If purgation is applied, Yin fluids are further depleted, leading to exhaustion of water sources and difficulty urinating. The bladder Qi of Taiyang is nearing extinction, causing fixed gaze. The Kidney Qi of Shaoyin is insecure, causing incontinence. If fire therapy is applied, adding fire to fire causes Yang Qi to scorch, leading to jaundice, hence mild yellowing; severe cases involve extreme heat generating wind, resembling epilepsy with convulsions. Mild yellowing, with deepening color turning black, resembles fire-scorching. Wenbing and Rebing without aversion to cold indicate exterior heat; thirst with desire to drink indicates interior heat. Exterior heat without cold makes sweating inappropriate; interior heat without excess makes purgation inappropriate. Exterior and interior heat together make fire therapy especially inappropriate. "One error" refers to sweating, purgation, or fire; "two errors" refer to sweating followed by purgation, or purgation followed by fire. One error depletes Yin, allowing time to pass; two errors cause immediate Yin collapse, hence "hastening death." Shanghan is injury by the proper cold of winter. Wenbing and Rebing are injury by violent cold of the other three seasons. Non-seasonal violent cold is abnormal Qi; because it combines with the ruling Qi to cause disease, spring combines with wind-warmth, named Fengwen; summer combines with summer-heat, named Shure. People generally call it Shanghan or Shiqi. Physicians see its transmission through the Six Channels and identical exterior-interior conditions, so they treat it similarly. For Wenbing and Rebing without sweat, Da Qinglong Tang (Major Green Dragon Decoction) is suitable; for intermittent sweat, Guizhi Er Yuebi Yi Tang (Guizhi Two Parts, Yuebi One Part Decoction) is suitable; for those with sweat, Guizhi combined with Baihu Tang (White Tiger Decoction) is suitable. For interior heat, Fangfeng Tongsheng San is used; for exterior excess, double Mahuang; for interior excess, double Dahuang (Rhei Radix et Rhizoma). Resolve based on disease severity and dosage. Before three days, recovery is assured. For those with heavy external pathogens and early internal Yin injury, unresponsive to sweating and purgation, analyze exterior and interior, and treat according to transmitted syndromes. This method is effective year-round in Western and Northern regions. In warmer Jianghuai regions, it is applicable only in early winter and early spring. In late spring and early autumn, even if pulse and symptoms match, when using Mahuang, Guizhi, Qinglong decoctions, doses must be reduced, adjusted to symptoms, stopped when appropriate, never exceeded, as excess leads to adverse changes. This is what the classics mean by "same disease, different treatments."
[Collected Annotations] Cheng Zhi stated: Wenbing heat emerges from within, hence fever, thirst, and no aversion to cold. Fengwen involves internal and external heat combined with spontaneous sweating, leading to symptoms like heaviness and sleepiness, with variations in severity and prognosis. Physicians should distinguish primarily by presence or absence of sweat, and decide treatment based on whether sweating is indicated. He also stated: Zhang Zhongjing's Qinglong and Baihu formulas are divine! Understanding this principle allows infinite application. Generally, Wenbing requires dispersing with heavy cooling, while Fengwen should not have heavy dispersing added to cooling.
Cheng Yingmao stated: On the first day of Taiyang disease, presenting with fever, thirst, and no aversion to cold, it is because pathogens have long been stored internally; the external contraction in Taiyang is merely the starting point. The internally stored heat was not formed overnight. Since failing to store essence in winter and contracting cold, Kidney Yin was already deficient. Upon the movement of Spring Yang, even before illness manifests, the meridians are filled with Qi of Yang excess and Yin deficiency. The statement that Wenbing emerges in spring implies it originates from the embryonic stage.