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When spring-warmth disease (Chunwen Bing) fever does not resolve, accompanied by coughing and rebellious qi (ke ni), hypochondriac pain, and blood in the sputum, this indicates internal injury to the lung collaterals (Fei Luo). It is appropriate to use Xuanfuhua Tang (Inula Flower Decoction) from *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet), added with Guixu (Roots of Radix Angelicae Sinensis), Bairén (Semen Pruni Armeniacae), Jiangxiang (Lignum Dalbergiae Odoriferae), Suzi (Fructus Perillae), Shashen (Radix Glehniae), Tianxing (Sweet Semen Armeniacae Amarum), Chuanbei (Bulbus Fritillariae Cirrhosae), and Pipaye (Folium Eriobotryae), to clear lung heat and unblock the collaterals.

The previous clause described fever, aversion to cold, and hypochondriac pain, which indicates pathogenic factors at the exterior obstructing the diffusion of lung qi; this clause describes vexatious heat, hypochondriac pain, and bloody sputum, indicating pathogenic factors at the interior injuring the lung collaterals. Only when both qi and blood are freely flowing can the disease be resolved. Therefore, it is appropriate to use Xuanfuhua (Inula Flower), Xinyi (likely referring to Xinjiang/Crimson Silk or a specific processing method, kept as per text), Guixu, and Bairén to harmonize the blood collaterals; Suzi and Jiangxiang to move qi stagnation; and Shashen, Xingren (Semen Armeniacae Amarum), Chuanbei, and Pipaye to clear lung heat. This prescription is considered appropriate.

I have examined Zhang Zhongjing's *Jin Gui Yao Lue*, which mentions "Zhong Ye" (Heatstroke/Sunstroke) but not "Zhong Shu" (Summerheat Stroke); later medical books mention "Zhong Shu" but not "Zhong Ye". Some equate Zhong Shu with Shang Shu (Injury by Summerheat); some equate Zhong Ye with Zhong Re (Strike by Heat); some equate Shang Shu with Shang Han (Injury by Cold). Discussions are numerous, yet there is no definitive reference. Fortunately, Zhang Jiegu (Zhang Yuansu) clarified: "Obtained while resting is called Shang Shu; obtained while moving/working is called Zhong Shu." These two phrases hit the mark well. However, although the distinction between movement and rest is clear, the meanings of "Zhong" (Strike/Enter directly) and "Shang" (Injure/Afflict) are not yet analyzed in detail, which may still fail to enlighten beginners. Generally, winter wind-cold has distinctions between "Zhong" and "Shang". If injured by yang meridians at the exterior, it is called Shang Han; if struck by yin meridians at the interior, it is called Zhong Han. Winter is like this, so summer must also have such distinctions. For humans, during peak summer heat, seeking coolness in large mansions or avoiding heat in deep shade causes yang qi to be suppressed by yin cold, closing the couli (pores/skin texture). Suddenly, there is no sweat, headache, body ache, aversion to cold, fever, chest stuffiness, and nausea/vomiting. This is Shang Shu obtained while resting. Furthermore, if summer heat presses upon one, and one indulges in raw/cold foods and sexual activity, leading to deficiency of kidney yang internally and loose couli, cold, coolness, summerheat, and dampness enter directly due to deficiency. In an instant, there is chest/abdominal stuffiness and pain, cold limbs with cold sweat, and alternating vomiting and diarrhea. Regardless of movement or rest, this is immediately called Zhong Shu. Thus, if there is Shang Han in winter, there is Shang Shu in summer; if there is Zhong Han in winter, there is Zhong Shu in summer. This is clear. As for summer heat steaming intensely under the noon sun, whether inspecting wilderness areas or exhausting oneself on roads, where primordial qi is already deficient and further pressed by intense exposure, leading to sudden fainting and loss of consciousness, this is clearly Zhong Re (Strike by Heat) obtained while moving. The origins of summerheat diseases have three pathways, and the methods for treating summerheat are not uniform. By expanding upon this, readers will not sigh about having no guidance, and clinicians will not be confused by divergent paths. Therefore, I presume my shallowness to categorize Shang Shu, Zhong Shu, and Zhong Re into clauses for discrimination, facilitating individual reference. The subtlety of integrating and applying these concepts depends on the practitioner.