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Whenever one contracts Shanghan (Cold Damage), it is the most severe; whereas Wenre (Warmth Pathogens) are even more fierce. Shanghan typically occurs only in winter, while Wenre and Shuyi (Summerheat-Epidemic diseases) manifest in spring, summer, and autumn respectively. Since their duration is long, the number of patients increases. If one does not understand their origin, the stream cannot be cleared; if one does not distinguish their categories, treatment will not be appropriate. Wenre and Shuyi are all heat syndromes. Under a prairie fire, without a single drop of coolness, how can it be treated? People, regardless of ancient or modern times, have natures that are both similar and different. Some possess spiritual vigor akin to the sages of old, with aspirations as fine as jade, so they rely on a tiny spark of illumination to seek reflection in stillness.

Liu Baoyi notes: This refers to the section in *Suwen: Ci Re Pian* regarding "Taiyang pulse color shining on the cheekbones."

The sages of antiquity prioritized observing facial complexion and pulse, determining life and death based on whether Ying Qi (Nutritive Qi) had changed or not, concluding with just a few words.

Liu Baoyi notes: This refers to the section in *Suwen: Ping Re Bing Pian* regarding "Heat not subsiding after sweating."

The sages of the middle ages specialized in discussing the prosperity and decline of Gu Qi (Grain Qi) to determine life and death, also concluding with brief statements.

Liu Baoyi notes: This refers to the section in *Shanghan Lun* regarding "Fengwen disease," which mentions phrases such as "difficulty in urination, fixed staring, and loss of urine control."

Zhang Zhongjing was a sage of the later era. Having established formula theories, he further revealed hidden medical principles, using the injury and exhaustion of the Bladder organ to determine life and death, aligning perfectly with previous sages' teachings, leaving no room for omission.

Liu Baoyi notes: This refers to the section in *Shanghan Lun* regarding "Fengwen disease," containing phrases like "difficulty in urination, fixed staring, and loss of urine control."

However, Zhang Zhongjing meticulously recorded methods for treating Wenre in *Shanghan Lun*, such as Huangqin Tang (Scutellaria Decoction) and Baihu Tang (White Tiger Decoction). If scholars could extend this meaning, they could apply infinite variations. Yet, failing to examine the principles carefully, they stubbornly regarded these as methods for treating Shanghan. Given that Siben Tang lacks exterior-releasing efficacy and interior-purging power, what purpose do the sages' established laws serve?

Liu Baoyi notes: With this reminder, one should naturally have a sudden enlightenment.

Since the Jin Dynasty, people have been suspicious and superstitious, perpetuating ignorance without end. For instance, Cui Xingbiao's explanation of Wenre used four herbs: Baizhu (Atractylodis Rhizoma), Wutou (Aconiti Radix), Xixin (Asari Radix et Rhizoma), and Jiegeng (Platycodonis Radix); adding Fuzi (Aconiti Lateralis Radix Praeparata), it was named Laojun Shenming San; adding Yinghuo (Lampyridis), it was named Wuchengzi Yinghuo Wan. Using hot herbs for heat conditions is like adding fuel to fire; who can discern the error?

Liu Baoyi notes: This must be because a cold epidemic was prevalent at the time, and these remedies proved effective, leading to their transmission.

For example, Zhang Zhongjing's book states that Taiyang disease presenting with fever, thirst, and aversion to coldlessness is called Wenbing (Warm Disease); but Zhu Gong's *Huoren Shu* stated that fever, aversion to cold, headache, and body pain constitute Wenbing, which clearly contradicts the sages' instructions. His prescribed formulas, such as Weirui Tang (Melissa 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), addressed wind-fire blazing incessantly. He later modified Shengsan Zi, still using Fuzi (Aconiti Lateralis Radix Praeparata); Su Dongpo, while in Huangzhou, praised its efficacy. Little did he know that Zhu Gong had revised his formula three times, switching to Baidu San (Decoction for Overcoming Toxins) to distance himself from hot herbs. Nevertheless, his merits cannot outweigh his faults.

Liu Baoyi notes: Baidu San is a formula for treating common colds across three seasons, not specifically for Wenre diseases.

Wu Shi argued that complicated Shanghan contracting warm pathogens becomes Wenbing. Jiegu Laoren (Li Dongyuan's teacher/father figure contextually, often referring to Li Gao/Jiegu) was a master of Shanghan; his son Yunqi defined Wenbing as Shanghan that failed to resolve after passing through meridians, attributing Wang Shuhe's text to Zhang Zhongjing. Zhao Sizhen claimed Zhang Zhongjing said contracting abnormal qi again transforms into Wenbing. Wang Ji claimed Zhang Zhongjing said encountering warm qi is Wenbing, encountering warm-heat is Wendu (Warm Toxic). They completely ignored the canonical texts, where such words never appeared.

Liu Baoyi notes: Various schools fail to understand the principle of latent qi causing warmth, instead viewing Wenbing as a transformation of Shanghan, thus drifting further from the source of warm-heat diseases.

Chao Yuanfang's *Bingyuan* followed Cui Xingbiao's dispersal method: Day 1, massage ointment and moxibustion; Day 2, acupuncture to disperse; Day 3, induce sweating; Day 4, use Lili Wan (Veratrum Pill) and Gouti San (Cucumeris Fructus Powder) to vomit; Days 5-6, address unresolved issues with acupuncture; Day 7, if heat enters the Stomach, administer medicine via Egg Soup. This led Pang Anchang to write his own concise theories, adhering strictly to harmonization as a sacred law, failing if deviated. Chao and Pang, blind leading the blind, caused immense harm. Li Sixun also advocated harmonization; Wang Haizang praised him as the wisest in the Song Dynasty, but this comparison was inappropriate.

Liu Baoyi notes: The above are Shanghan treatments; later generations applied them to Wenre, causing significant errors.

Danyu (Zhu Danxi) excelled in treating Wenre, skillfully using cooling herbs, allowing Wenre to dissipate naturally. However, he lacked profound insight into the matter. Dongyuan (Li Dongyuan) was weak in external contractions but strong in internal injuries. He derived the concepts of Winter Warmth and Spring Warmth from *Neijing*. Jiayan (Yu Jia Yan) praised him highly, yet his herbal prescriptions were not precise enough.

Liu Baoyi notes: Danyu and Dongyuan offered only glimpses of truth; they failed to thoroughly comprehend the treatment principles of Wenre from the source.

When Liu Hejian wrote *Shanghan Zhige*, he discussed heat diseases with deep theoretical insight. However, mixing them with standard Shanghan required readers to discriminate, much like gold dust mixed with mud.

Liu Baoyi notes: After Zhang Zhongjing, no one found the path for treating Wenre until Hejian introduced clearing and draining pathogenic heat, aligning with Zhang Zhongjing's Huangqin Tang and Baihu Tang. Unfortunately, he could not vary methods flexibly according to symptoms to fully address the condition.

In the late Ming Dynasty, Fang Zhongxing wrote *Shanghan Tiaobian*, reaching Zhang Zhongjing's hall and opening new grounds. Regrettably, when discussing Wenre, he divided it into Yin and Yang aspects, treating both cold and heat, thus becoming the model for Jiayan.

Liu Baoyi notes: Yu Jiayan's discussion on Wenre suffers from the flaw of seeking depth artificially, detailed later.

Alas! Named "Warmth," it inherently requires cold-cooling treatments. Yet for thousands of years, debates raged, hesitations persisted. High art found few listeners in the Han court, while popular tunes echoed in the Jin palace. Indeed, unclear lineages and lack of genuine understanding explain why self-proclaimed experts would blatantly violate sages' rules.

Liu Baoyi notes: The above discusses Wenre diseases.

Regarding summer heat syndromes, they are the damp-steam steaming illnesses mentioned in *Jinkui Yaolue*. Jiegu and Dongyuan distinguished Yin and Yang by movement and stillness: obtained through activity is Yang, treated with Baihu Tang; obtained through stillness is Yin, treated with Dashun Tang and Lengxiang Yinzi. They failed to realize that summer sun is intense, possessing Yang without Yin, with little difference between activity and stillness. Only when excessive consumption of ice/cold foods or sexual indulgence injures the Taiyin and Shaoyin meridions can hot herbs be temporarily used. One cannot treat Wenre herbs as universal remedies. Minister Zhang Fengkui of the Ming Dynasty wrote *Zhishu Quanshu*, deeply understanding principles with unshakeable precision. Though minor flaws exist, they do not obscure great virtue; it truly awakens the deaf and dull of past millennia.

Liu Baoyi notes: The above discusses Summerheat diseases. Spring Wenbing differs in having latent qi vs. acute contraction; summer heat diseases are similar. *Neijing* states: Shanghan transforming into warmth before the Summer Solstice is Bingwen; after is Bingchu. Thus, Bingchu is the name for latent qi manifesting in summer. Zhang Zhongjing, fearing confusion with acute summer contractions, established the name Danbing (Crimson Heat) for acute cases to distinguish from latent Bingchu. This was a careful distinction. Jiegu et al.辨析 solely by Yin/Yang and movement/stillness, ignoring latent qi entirely, pursuing the trivial and neglecting the essential. Zhang Fengkui opened new ground discussing summer heat, but focused only on acute cases. Indeed, latent and acute Wenbing require vastly different treatments; however, for Bingchu, whether acute or latent, Baihu Tang is the primary formula, making discussions easily confused.

As for Wang Shuhe saying: Abnormal qi of the four seasons, when contracted, becomes Yi (Epidemic). Large epidemics spreading door-to-door, with identical transmission, mostly occur after war and famine, where rotting corpses and foul air fill roads. Humans in this qi-jiao (interaction of qi) contract illness; the qi is not different, but the disease is the same. Hence, *Yueling* instructs burying bones in early spring, not lagging behind, as sages foresaw this, not merely showing mercy to dry bones. Later generations lacked definitive views on treating Yi. For example, Jiayan stated: Upper jiao like mist, ascend and purge toxins; Middle jiao like fermentation, vent and purge toxins; Lower jiao like drain,决断 and purge toxins. Wait for Ying and Wei to flow, then pursue and extract, preventing latent growth. This is sound theory. However, for exhaustive exploration of transformations, Wu Youke's words provide the only basis.

Liu Baoyi notes: The above discusses Epidemic diseases. Epidemics vary: *Suwen* mentions five transports' excess causing depression and becoming Five Yis, which are ordinary epidemics. Those after war/famine, affecting households, young and old similarly, dying morning to night, beyond medical help, are extraordinary epidemics. Wu Youke's discussion seems to belong to ordinary epidemics. Predecessors correctly identified his discussion as Earth Yi among the Five Yis. His described conditions and treatments varied greatly, including points previously unmentioned and aligning closely with latent qi-induced Wenre. Thus, I adopted and discussed them in the lower volume. Presumably, Wu Youke failed to clearly distinguish between latent qi and epidemic qi, mistakenly identifying latent qi as epidemic qi frequently. Therefore, although his book discusses Yi pathogens, his formulas often align with latent qi treatments.