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I have commented that Liu Jibin's work posits that warm disease (Wenbing, febrile diseases caused by warm pathogens) is identical to cold damage (Shanghan, damage by cold pathogens), with treatment divided into six essentials and five prohibitions; Wang Youke's work posits that warm disease is identical to plague (Piyi, highly contagious epidemic diseases), with treatment methods further divided into nine transmissions. Little do they realize that cold damage results from contracting winter cold evil (Hanxie, pathogenic cold), while plague results from contracting the pestilential qi (Liqi, virulent epidemic pathogens) of heaven and earth. Compared to latent warm disease (Fuwen Bing, warm disease where pathogens lie dormant in the body), these are vastly different; how can they be compared? Tracing the origin of warm disease, it is due to contracting cold qi in winter, which lies dormant without manifesting. After a long time, it transforms into heat. It must wait until after the Spring Equinox of the following year, when the weather becomes warm, and yang qi expands. The latent qi moves from within and reaches the exterior, resulting in heat in both the interior and exterior. Its symptoms include thirst with an urge to drink, aversion to heat rather than cold, and a pulse that becomes more vigorous upon deeper pressure. This differs from spring-warmth (Chunwen, warm diseases occurring in spring) which has external cold evil, or wind-warmth (Fengwen, diseases caused by wind-heat) which has external wind evil; at the onset,辛温 (acrid-warm) or acrid-cool methods can be used. Since this disease has no wind-cold on the exterior, acrid-dispersing methods are contraindicated. If mistakenly dispersed, numerous transformational syndromes will arise. If there is no sweat at the onset, only the method of clearing coolness and venting pathogens should be used; if there is sweat, the method of clearing heat and preserving fluids should be used. If the pulse is surging and rapid, accompanied by high fever and delirious speech, this indicates heat in the Sanjiao (Triple Burner), and the method of clearing coolness and purging heat should be employed. If the pulse is deep and solid, accompanied by thirst, delirious speech, and a dry tongue coating, this indicates heat in the stomach fu organ, and the method of moistening downward purgation and rescuing fluids should be used. In all cases of warm disease, acrid-warm sweating methods are strictly contraindicated; inducing sweat will lead to delirious speech and a restless pulse, rendering the condition incurable. However, high fever with no sweat leads to death; fever returning after sweating with a restless and vigorous pulse also leads to death; high fever with a surprisingly fine pulse and cold extremities also leads to death; or convulsions, spasms, confusion, and a pulse that is hurried, knotted, deep, or intermittent—all lead to death. Physicians must not be unaware of this.

Liu Songfeng stated: "Winter injury from sweat" (Dong shang yu han) cited in *Yunji Qiqian* is very ingenious. It implies that if winter is excessively warm, causing sweating, one will inevitably contract warm disease the following year. I have verified this repeatedly, and it is indeed true. When winter is severely cold, there are no warm diseases in the coming spring because the cold matches the season, adhering to the correct seasonal qi. Moreover, if a person is injured by cold, how can it remain in the body for over a year before manifesting?

Lei Feng notes: The character "sweat" (han) in "winter injury from sweat" is inappropriate, yet Liu Songfeng praises its ingenuity. If it is said that winter injury comes from sweat, what is contracted in spring, summer, and autumn? Furthermore, stating that excessive warmth in winter leads to warm disease the next year implies the existence of latent qi; yet stating that cold injury cannot remain in the body denies the existence of latent qi. Such contradictions within a short passage are indeed a lapse even for a wise person.