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The Way of medicine is indeed difficult. Among all diseases, Shanghan (Cold Damage) is the most severe, while Wenre (Warmth-Heat) is even more fierce. Shanghan typically occurs in a specific season, whereas Wenre, Shu (Summerheat), and Yi (Epidemic) diseases often manifest across three seasons. Because their duration is long, the number of patients increases. If one does not understand their origin, the flow cannot be clarified; if one does not distinguish their categories, treatment will not be appropriate. Thus, Wenre, Shu, and Yi are all Heat syndromes. It is like under a prairie fire, lacking even a drop of coolness. People regardless of ancient or modern times have similar natures, yet spirits immerse in the sages of old, with aspirations reaching towards perfection. With my meager insight, I seek illumination in stillness.

The sages of antiquity first valued complexion and pulse, determining life and death based on whether Ying (Nutritive Qi) had converged or not, concluding in a few words. The sages of the middle ages specifically discussed the flourishing and decline of Gu Qi (Grain Qi) to determine life and death, also concluding in a few words. Zhang Zhongjing was a sage of the later era; he established formula theories and supplemented the unfinished Zang-Fu organ theories, using the injury and extinction of the Bladder as a weft thread to determine life and death, aligning with previous methods without omission. However, in his *Treatise on Cold Damage*, Zhang Zhongjing described Wenre clearly, detailing formulas such as Huangqin Tang (Scutellaria Decoction) and Baihu Tang (White Tiger Decoction), which constituted his treatment method. Later scholars, if they could extend this meaning, could achieve infinite variations and divine wisdom over millennia. Yet, failing to carefully examine the principles, they stubbornly regarded these as methods for treating Shanghan. Why not consider that these formulas originally lack exterior-resolving efficacy and interior-purging power? What did the Sages intend by establishing these laws?

Since the Jin Dynasty, people have been suspicious and superstitious, remaining shallow and damp without end. For instance, Cui Wenxing explained Warmth-Heat by using Baizhu (Atractylodis Macrocephalae Rhizoma), Wutou (Aconiti Radix), Xixin (Asari Radix et Rhizoma), and Jiegeng (Platycodonis Radix), adding Fuzi (Aconiti Lateralis Radix Praeparata), named Laojun Shenming San (Old Lord's Divine Spirit Powder); adding Yinghuo (Lampyridis), it was named Wuchengzi Yinghuo Wan (Wuchengzi's Firefly Pill). Using hot herbs for heat conditions is like adding fuel to fire; who can discern the right from wrong? In Zhang Zhongjing's book, it states that Taiyang disease presenting with fever, aversion to cold absent, and thirst is called Wenbing (Warm Disease). Zhu Gong in *Huoren Shu* (Book of Living People) stated 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 are Wenbing, and Fengwen (Wind-Warmth) is treated in the Shaoyin channel. His five formulas, such as Weirui Tang (Rehmannia Decoction), Zhimu Gegen Tang (Anemarrhenae and Puerariae Decoction), Fangji Tang (Stephaniae Decoction), Gualougen Tang (Trichosanthis Radix Decoction), and Gegen Longdan Tang (Puerariae and Gentianae Decoction), involve wind and fire blazing endlessly. He modified Shengsanzi, still using Fuzi, applying aromatic-dry herbs to both exterior and interior. Mr. Dongpo praised its efficacy when in Huangzhou. Little did he know that Zhu Gong changed the formula three times, using Baidu San (Deficiency-Toxin Powder) and avoiding hot herbs. Yet, how could his merit offset his fault? Wu Shi believed that complicated Shanghan encountering warmth becomes Wenbing. Jiegu Laoren (Old Man Jiegu) was a master of Shanghan; his son Yunqi considered Shanghan that failed to resolve after passing through meridians as Wenbing. They cited Shuhe's words as Zhongjing's text. Zhao Sizhen claimed Zhongjing said re-exposure to different pathogens changes the condition to Wenbing. Wang Ji claimed Zhongjing said encountering warm qi is Wenbing, and encountering warm heat is Wendu (Warm Toxin). They disregarded what was recorded in the Classics. Where was such a phrase?

Chao Yuanfang's *Zhubing Yuanhou Lun* followed Cui Wenxing's dispersal method: day one used massage ointment and moxibustion; day two used acupuncture and moxibustion to disperse; day three induced sweating again; day four used Licui Wan (Veratrum Pill) and Gouti San (Cucumeris Fructus Powder) to induce vomiting; days five and six used acupuncture if unresolved; day seven, if heat entered the stomach, used Egg Soup to purge. This led Pang Anchang to write *Weiyan*, prioritizing harmonization, regarding it as a spiritual treasure, where slight deviation causes collapse. Comparing Chao and Pang, the evil is extreme. Li Sixun also advocated harmonization; Wang Haicang praised him as unsurpassed in wisdom during the Song Dynasty's peak, but this comparison is inappropriate.

Danxi excelled in Warmth-Heat, skillfully using cooling herbs, allowing Warmth-Heat to naturally disperse upon encounter, though not necessarily due to precise moderation between them. Dongyuan was weak in external contractions but strong in internal injuries; he deduced the concepts of Winter-Warmth and Spring-Warmth from the *Neijing*, truly a great torch in the dark. Jiayan enthusiastically praised him, truly one who understood my heart first. When Liu Hejian's *Shanghan Zhige* discussed heat diseases with deep reasoning, it mixed them with standard Shanghan, leaving selection to the reader's eye, akin to gold dust mixed with mud. In the late Ming, Fang Zhongxing wrote *Shanghan Tiaobian*, arguably entering Zhongjing's hall directly and opening new grounds. Unfortunately, his discussion on Warmth-Heat divided Yin and Yang, suggesting heat herbs might be usable, thus becoming a model for Jiayan. Alas! Named Warmth-Heat, it naturally requires cold-cooling herbs, yet for thousands of years, debates raged, hesitating back and forth. High songs found few echoes in the Han court, while musical harmony prevailed in the Jin court. Indeed, because the lineage was unclear and comprehensive understanding was lacking, people became accustomed without noticing. Otherwise, why would masters deviate so blatantly from the Sage's rules?

Regarding Summerheat syndromes in summer, they are diseases of dampness steaming as described in *Jinkui Yaolue*. Jiegu and Dongyuan distinguished Yin and Yang by movement and stillness: dynamic acquisition is Yang, treated with Baihu Tang; static acquisition is Yin, treated with Dashun San (Great Smooth Powder) and Lengxiang Yinzi (Cool Fragrance Decoction). Who knew that in summer's blazing heat, there is Yang without Yin, and movement/stillness are not far apart? Only when excessive consumption of ice fruits/cold items or reckless sexual activity injures the Taiyin and Shaoyin channels should heat herbs be temporarily used. How can Warmth-Heat herbs be treated as universal remedies?

Lin Fuzi, the Canal Transport Commissioner of Beihai, was a great man and medical master. I stood in snow at his gate for study, receiving guidance for three to five years. He therefore provided me with his printed edition of Zhang Fengkui's *Treating Summerheat Book* from the Ming Dynasty, clarifying principles with precision. Though having minor flaws, it does not obscure its great virtue, truly awakening deafness and blindness for millennia.

Shuhe stated that abnormal Qi of the four seasons, when contracted, becomes Yi (Epidemic). He did not realize that non-seasonal Qi is not a lethal pathogen, only Cold Yi. Major epidemics spreading door-to-door and infecting entire regions occur after war and famine, where corpse filth fills roads. Humans in the Qi intersection contract illness; the Qi is no different, yet humans fall ill similarly. Hence, the *Monthly Ordinances* in early spring cover bones and arrange remains, fearing no delay, as Sage Kings foresaw this, not merely to benefit dead bones. Later methods for treating Yi lacked definitive views. For example, Jiayan stated: Upper Jiao is like mist, ascending to expel toxins; Middle Jiao is like fermentation, draining to expel toxins; Lower Jiao is like a drain, purging to expel toxins. Wait until Ying and Wei connect, then pursue extraction, preventing latent growth. This is an unchangeable theory, yet seeking thoroughness and variation, Old Wu Ke's words lack support.

Fortunately born in a bright era, unwilling to settle for mediocrity, I daily draw from the treasury of light, aiming to clear the thorny path. I compiled Zhongjing's *Shanghan Lun*, annotated *Jinkui* three times, and after supplementary notes, first sorted the scriptures for Warmth, Heat, Summerheat, and Yi syndromes, collecting formulas and theories, adhering to Sage methods and fitting clinical conditions, forming separate volumes. Thanks to Prefect Ding, who, witnessing the epidemic in the Wuwu year, pitied the people's suffering as if it were his own, inquired about the origin and treatment of the epidemic, sighing compassionately: "Alas! How can we get dozens of those who understand this principle to circulate and treat, placing those suffering in hellish heat and confusion into icy coolness, bringing relief beyond description?" He ordered urgent printing to share with colleagues.

Recorded by Zhou Yangjun Yuzai of Wumen, Zhengmonth of Jiwu Year, Kangxi Era.