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To establish a school of one's own. However, the completion of this book owes much to the efforts of Jin'er. The title *Songfeng Shuo Yi* (Discussions on Epidemics by Songfeng) indicates that he dared not claim it as his own possession, expressing the intention that merit should be attributed to his elders (father). Within the text, Shanghan (Cold Damage) and Yiwu (Epidemic Diseases) are distinguished clearly, as distinct as lines arranged on one's eyebrows. Furthermore, the theoretical pathways and treatment methods are quite prudent; he dares not conceal the strengths of the ancients to claim them as his own, nor does he allow himself to be bewildered by the prestige of former sages. However, epidemic symptoms are myriad and ever-changing; treating them requires neither rigidity nor subjective speculation. I only hope that gentlemen of like mind will apply their wisdom to adapt flexibly. This is my earnest wish. Thus serves as the preface. Written in the ninth month of the Jiyou year of Qianlong, Liu Kui of Songfeng.

[Zhou Yangjun's *Quanzhu Shuyi Quanshu* (Complete Book on Warmth, Heat, Summerheat, and Epidemics)] Four volumes. Extant.
Preface states: The Way of medicine is indeed difficult! Among all diseases, Shanghan (Cold Damage) is the most severe, while Warm-Heat diseases are even more fierce. Shanghan occurs only in one season, whereas Warm-Heat, Summerheat, and Epidemic diseases often manifest across three seasons. Since the duration is long, the number of patients increases. If one does not understand their origins, tracing the stream will not yield clarity; if one does not differentiate their categories, treatment will not be appropriate. Thus, Warm-Heat, Summerheat, and Epidemics all belong to Heat syndromes. Under a raging fire, there is a lack of even a drop of cooling relief. People have no distinction between ancient and modern times, but natures differ. Immersed in the wisdom of past sages, with aspirations akin to fine jade, I rely on a tiny spark of illumination to seek reflection in stillness. The Sages of antiquity first valued complexion and pulse, determining life and death based on whether Ying (Nutritive Qi) had or had not intersected, concluding in a few words. The Sages of the middle era specifically discussed the flourishing and decline of Grain Qi to determine life and death, also concluding in a few words. Zhang Zhongjing was a sage of the later age; having established formulas and theories, he left an inexhaustible treasury, using injuries and severances of the Bladder meridian to determine life and death, aligning perfectly with earlier methods without omission. Yet, in his *Treatise on Cold Damage*, the principles of Warm-Heat are vividly presented, detailing formulas such as Huangqin Tang (Scutellaria Decoction) and Baihu Tang (White Tiger Decoction), which constitute his treatment approach. Later scholars, if they could extend this meaning, could achieve infinite variations and divine efficacy over millennia. But failing to carefully examine the underlying principles, they instead rigidly adhere to these as methods for treating Shanghan. Why not consider that these original formulas possess neither exterior-releasing efficacy nor interior-purging power? What, then, did the Sage intend by establishing these laws? Since the Jin dynasty, suspicion and superstition have prevailed, and crude customs have persisted endlessly. For instance, Cui Wenxing interpreted Warm diseases by using Baizhu (Atractylodis Macrocephalae Rhizoma), Wutou (Aconiti Radix), Xixin (Asari Radix et Rhizoma), and Jiegeng (Platycodonis Radix), adding Fuzi (Aconiti Lateralis Radix Praeparata), naming it Laojun Shenming San (Old Lord's Divine Clarity Powder); adding Yinghuo (Lampyridis), it became Wuchengzi Yinghuo Wan (Wuchengzi's Firefly Pill). Using hot herbs to treat heat conditions is like adding fuel to the fire; who can discern the right from wrong? Again, Zhang Zhongjing's text states that Taiyang disease presenting with fever, aversion to cold absent, and thirst is termed Wenbing (Warm Disease). Zhu Gong's *Huoren Shu* (Book of Saving Lives) states that fever, aversion to cold, headache, and body pain constitute Wenbing. This already contradicts the Sage's teachings. It further claims that macules and cough appearing in spring and autumn constitute Wenbing. As for Fengwen (Wind-Warmth), treatment targets the Shaoyin meridian. His five prescribed formulas, such as Weirui Tang (Rehmannia Decoction), Zhimu Gegen Tang (Anemarrhenae and Puerariae Decoction), Fangji Tang (Stephania Decoction), Gualougen Tang (Trichosanthis Radix Decoction), and Gegen Longdan Tang (Puerariae and Gentianae Decoction), involve wind and fire blazing uncontrollably. He revised the Shengsan Zi formula, still utilizing Fuzi (Aconiti Lateralis Radix Praeparata), employing aromatic-dry herbs for both exterior and interior. Mr. Dongpo highly praised its efficacy when he was in Huangzhou. Little did he know that Zhu Gong had altered the formula three times, adopting Baidu San (Hundred Defects Powder) and avoiding hot herbs. Nevertheless, how do his merits compare to his faults? Wu Shi believed that damaged Shanghan complicated by warm-heat qi becomes Wenbing. Jiegu Laoren (Master Jiegu) was a master of Shanghan; his son Yunqi considered Shanghan that failed to resolve after passing through meridians as Wenbing, citing Wang Shuhe's words as Zhang Zhongjing's text. Zhao Sizhen claimed Zhang Zhongjing said that re-exposure to different pathogens transforms into Wenbing. Wang Ji claimed Zhang Zhongjing said exposure to warm qi causes Wenbing, and exposure to warm-heat causes Wendu (Warm-Toxicity). They completely disregarded what was recorded in the Sage's classics. Did such phrases ever exist? Chao Yuanfang's *Zhubing Yuanhou Lun* followed Cui Wenxing's dispersal method: on day one, using massage ointments and moxibustion; on day two, sweating to disperse; on day three, sweating again; on day four, inducing vomiting with Licui Wan (Veratrum Pill) and Gouti San (Momordica Powder); on days five and six, if unresolved, using acupuncture. Once heat entered the stomach, purgatives were administered with egg yolk soup. Consequently, Pang Anchang authored *Weiyan*, advocating reconciliation as the primary method, revering it as a spiritual treasure, fearing any deviation would lead to collapse. Comparing Chao and Pang, their errors were extreme. Li Sixun also advocated reconciliation, and Wang Haizang praised him as appropriate. During the peak of the Song Dynasty, no wise person surpassed him, yet he cannot be compared to others. Zhu Danxi excelled in treating Warm-Heat diseases, skillfully using cooling herbs; Warm-Heat diseases naturally resolved under his care, though this was not due to nuanced judgment. Li Dongguan was unskilled in external contractions but proficient in internal injuries; yet, deriving insights from the *Neijing*, he elucidated the concepts of Winter-Warmth and Spring-Warmth, truly serving as a torch in the darkness. Jiayan greatly admired him, saying he truly understood my heart. When Liu Hejian wrote *Shanghan Zhige*, discussing heat diseases with profound reasoning, he mixed them with proper Shanghan, making selection akin to finding gold dust amidst mud. In the late Ming, Fang Zhongxing wrote *Shanghan Tiaobian*, arguably entering Zhang Zhongjing's hall directly and opening new paths. Alas, his discussion on Warm-Heat also divided Yin and Yang, suggesting heat might be usable, thus becoming the model for Jiayan. Oh! Since the disease name is Warm-Heat, cooling herbs are naturally required. Yet for thousands of years, debates raged, with hesitations and evasions. High songs found few echoes in the Han court, while harmonious music played continuously in the Jin house. This is undoubtedly due to unclear lineages and lack of comprehensive understanding, resulting in habituation without awareness. Otherwise, why would each master willingly violate the Sage's rules so drastically? Regarding summer heat syndromes, they correspond to dampness-steaming diseases in the *Jingui Yaolue*. Jiegu and Dongguan distinguished Yin and Yang by movement and stillness: dynamic acquisition is Yang, treated with Baihu Tang; static acquisition is Yin, treated with Dashun and Lengxiang formulas. Did they not realize that in summer, with scorching sun, there is Yang without Yin, and the difference between movement and stillness is slight? Only when excessive consumption of ice fruits and cold foods, or reckless sexual activity, damages the Taiyin and Shaoyin meridions, can hot herbs be temporarily used. How can warm-natured herbs be regarded as universal remedies? Lin Fuzi, the Canal Transport Commissioner from Beihai, was a great man and medical authority. I stood in snow at his gate for three to five years, receiving much guidance. He therefore provided me with his printed edition of Zhang Fengkui's *Zhi Shu Shu* (Treatment of Summerheat Book) from the Ming Dynasty. It clarifies profound principles with precise, enduring accuracy. Though minor flaws exist, they do not obscure its great virtue, truly awakening the deaf and blind of ages past. As for Wang Shuhe stating that irregular qi of the four seasons, upon contraction, becomes epidemic: he did not know that non-seasonal qi does not become severe pathogenic factors, but merely cold epidemics. Major epidemics spreading door-to-door and region-wide with identical transmission occur after war and famine, where rotting corpses and filth fill the roads. Humans, existing within the interaction of qi, contract illness upon exposure; since the qi is uniform, the illness is uniform. Hence, the *Yueling* mandates burying bones in early spring without delay, as the Sage King foresaw this, not merely to benefit dead bones. Subsequent methods for treating epidemics lacked consensus. For example, Jiayan stated: Upper jiao is like mist, ascending to purge toxins; Middle jiao is like fermentation, draining to purge toxins; Lower jiao is like a drain, releasing to purge toxins. Wait until Ying and Wei circulate freely, then pursue and extract, preventing latent growth. This is indeed an unchangeable principle. However, to repeatedly exhaust meaning and trace transformations to their root, beyond Wu Youke's words, there is no other basis. Fortunately born in an enlightened era, unwilling to settle for mediocrity, I daily draw from the treasury of light, resolving to clear the thorny path. Compiling annotations on Zhang Zhongjing's *Shanghan Lun*, and supplementing the *Jingui Yaolue*, I first clarified the texts for Warmth, Heat, Summerheat, and Epidemics, collected formulas and theories, ensuring they did not contradict Sage methods but aligned with clinical reality, forming separate volumes. Thanks to Prefect Ding, who, witnessing the epidemic prevalence in the Wuwu year, pitied the people's suffering as if it were his own, inquired about the origin and treatment of epidemics, sighed sorrowfully: "Alas! Where can we find dozens who understand this principle to patrol and treat, lifting those lost in delusion onto icy peaks? Would it not be like drinking ambrosia?" He ordered urgent printing for public dissemination among colleagues. Recorded by Zhou Yangjun Yuzaï of Wumen in the fifth month of the Jiwu year of Kangxi.