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Confucian classics are categorized into Jing (Classics), Zi (Masters), Shi (History), and Ji (Collections); medical literature is similarly categorized into Jing, Zi, Shi, and Ji. *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), *Shen Nong Ben Cao Jing* (Divine Farmer's Materia Medica), *Nan Jing* (Classic of Difficult Issues), *Shang Han Lun* (Treatise on Cold Damage), and *Jin Gui Yu Han Jing* (Golden Cabinet Jade Box Classic) constitute the "Jing" (Classics) of medicine; whereas commentaries by various schools, clinical records, categorized case studies, materia medica, and formularies constitute the "Zi", "Shi", and "Ji" categories of medicine. The Classics are subtle and detailed, while the Zi, Shi, and Ji categories are relatively coarse; the Classics are pure, while the Zi, Shi, and Ji categories are mixed and diverse—this is the natural order. Students must certainly respect the Classics; failing to do so leaves their learning without foundation, leading them astray into heterodox paths. However, respecting the Classics excessively and becoming rigidly bound by literal interpretations represents an excess even among the virtuous. As stated in *Mengzi* (Mencius): "If one believes everything in books, it is better to have no books at all." Ignorant practitioners disregard the Classics, just as Master Zhang Zhongjing described: "Each follows family techniques, perpetuating old methods from start to finish; when examining illnesses and asking about symptoms, they rely merely on verbal fluency, and after a brief exchange, immediately prescribe decoctions." This situation existed since the Han Dynasty, let alone later periods; this is why the Dao of medicine often remains obscure and unimplemented.

The first formula used in this treatise is Guizhi Tang (Cinnamon Twig Decoction). This is because residual cold qi persists in early spring. Although the condition is termed Wind-Warmth (Feng Wen, associated with Shaoyang Qi), Shaoyling directly follows Jueyin, and Jueyin roots in Cold Water. Consequently, aversion to cold remains a common initial symptom, warranting the use of Guizhi Tang as the primary choice, analogous to how an essay introduces the context from preceding text. However, the true beginning of the therapeutic methods in this treatise actually starts with Yinqiao San (Honeysuckle and Forsythia Powder). Wu Juzhong notes: The distribution of the Six Qi (Six Climatic Factors) across the four seasons is a constant principle. Practitioners must understand that cold diseases occur in summer, and warm diseases occur in winter; furthermore, latent summer-heat from the previous year may persist into the following spring and summer. These complexities and variations are countless and cannot be exhaustively listed; success depends entirely on accurate syndrome differentiation. The General Principles of this treatise state: "Except for Shang Han (Cold Damage), which follows the methods of Zhang Zhongjing, other miscellaneous affections caused by the four seasons should be clearly distinguished like distinct eyebrows. When future students observe syndromes, if they truly recognize and confirm it as Shang Han, regardless of the season, they should adhere to Zhang Zhongjing’s methods. If they truly identify which of the Six Qi is involved and it is not Shang Han, they should seek methods within this treatise." The Upper Jiao Chapter provides the most detailed differentiation between suspected Shang Han and Warmth/Summer-heat conditions.