景岳曰∶近或有以温病热病谓非真伤寒者，在未达其义耳。又曰∶瘟疫本即伤寒，无非外邪之病，但染时气而病，
无少长率相似者，是即瘟疫之谓。
《内经》以温暑病有类伤寒，故曰伤寒之类。既明言伤寒之类，不竟言伤寒。何不竟言伤寒，而曰病温、病热？景
岳于经义尚未详悉，抑有意欲毁河间，故将经义涂抹耶。又瘟疫乃时行传染不正之气为病，何得云本即伤寒，无非外邪
之病？既云伤寒，乃外之寒邪所袭，而病自表传里。，既云但染时气而病，则非伤寒也，此言殊谬，春温之病，冬令寒
邪，郁伏火气，至春得风寒所触，自内而发外，从春令，故曰温病。瘟疫病，乃感受时行不正之气而病，所以传染少长
相似者，不论四时皆有之。景岳于瘟疫、伤寒、温病、热病，尚未清爽，用药惟投温散发表出汗，治法大谬。
温热，伏气病也，通称伏邪。病之作，往往因新感而发，所谓新邪引动伏邪也。因风邪引动而发者，曰风温（或曰
风火）；因寒邪引动而发者，曰冷温（或曰客寒包火）；因暑邪引动而发者，曰暑温（或曰暑热）；因湿邪引动而发者，
曰湿温，（或曰湿遏热伏）。若兼秽毒者，曰温毒，其症有二，一为风温时毒，一为湿温时毒。此以兼症别其病名也。其
发于春者，曰春温，（或曰春时晚发）；发于夏者，曰夏热，（或曰热病）；发于秋者，曰秋温（或曰秋时晚发，或曰伏暑）；
发于冬者，曰冬温，（或曰伏暑冬发）。此以时令别其病名也。其病萌于春，盛于夏，极于秋，衰于冬。间亦有盛发于春
冬者，然总以盛发于夏秋为多。何则？春冬空气清洁，轻气多而炭气少，故其为病，亦清邪多而浊邪少，除新感症外，
即有因伏邪而病纯热无寒者，但为温病而已；兼寒者，但为冷温而已；兼风者，但为风温而已。虽间有时行温毒，然亦
以风毒居多。夏秋空气最浊，水土郁蒸之气，每被日光吸引而蒸发，发于首夏者，曰霉雨蒸，发于仲夏者，曰桂花蒸。
其为病也，皆水土秽气杂合而成。人但以暑湿赅其病之本，贪凉饮冷赅其病之标，而不知夏秋水土郁蒸，湿中有热，热
中有湿，浊热粘腻，化生霉菌，故谓之湿温。（按此非时令病之湿温，乃湿温时疫也。即西医所谓之伤寒，亦曰肠热症，
又曰肠窒扶斯）亦谓之湿热，西医谓之霉毒瓦斯，害人最广，变症最繁，较之风温、冷温、暑温三症，尤多而难治。英医
合信氏云∶空气干热不伤人，惟湿热最伤人。因低洼地土，或蕴有死水之潜热，或积有腐烂之草木，（此即水土秽气，
化生霉菌之原因），后得六十度热表之日光，接连晒之，其霉毒瓦斯乃勃发，故在东南热地，夏秋之交，其毒尤甚。可见
湿温、湿热，为有形粘腻之邪，西医不为无见。呜呼！人在气交之中，一身生气，终日与秽气相争战，实则与微生物相
争战，不知不觉中，伏许多危险之机，可不惊且惧哉？
Zhang Jingyue stated: Recently, some people have claimed that warm diseases (Wenbing) and heat diseases (Rebing) are not true cold damage diseases (Shanghan), which stems from a lack of understanding of their underlying principles. He further stated: Epidemic febrile diseases (Wenyi) are essentially the same as cold damage diseases (Shanghan); they are merely diseases caused by external pathogens. However, when contracted through the prevailing seasonal qi, the symptoms are similar regardless of age or status; this is what is referred to as epidemic disease.
The *Neijing* (Classic of Internal Medicine) notes that warm diseases (Wenbing) and summerheat diseases (Shubing) resemble cold damage diseases (Shanghan), hence the term "category of cold damage" (Shanghan zhi lei). Since it explicitly states "category of cold damage," why does it not simply say "cold damage"? Why call them "diseases of warmth" (Bingwen) and "diseases of heat" (Bingre) instead of directly calling them cold damage? It seems Zhang Jingyue was either insufficiently familiar with the scriptural meanings or intentionally distorted them to disparage Liu Wansu (Hejian). Furthermore, epidemic diseases (Wenyi) arise from contracting the abnormal, contagious qi of the season. How can one claim they are originally cold damage diseases (Shanghan) and merely external pathogen diseases? If it is called cold damage (Shanghan), it implies invasion by external cold evil (Hanxie), with the disease progressing from the exterior to the interior. If it is said to result solely from contracting seasonal qi, then it is not cold damage. This statement is profoundly erroneous. Spring-warmth disease (Chunwen) occurs because winter cold evil (Hanxie) lies dormant within, transforming into fire qi. In spring, triggered by wind-cold, it erupts from the interior to the exterior, aligning with the characteristics of spring, thus termed warm disease (Wenbing). Epidemic disease (Wenyi) arises from contracting the abnormal qi of the season, causing similar symptoms in people of all ages, occurring in any season. Zhang Jingyue’s understanding of epidemic disease (Wenyi), cold damage (Shanghan), warm disease (Wenbing), and heat disease (Rebing) was unclear. His treatment method relied solely on warming, dispersing, releasing the exterior, and inducing sweating, which is a major therapeutic error.
Warm-heat diseases (Wenre) are latent qi diseases (Fuqi bing), commonly known as latent pathogens (Fuxie). Their onset is often triggered by a new contraction, described as "new pathogens activating latent pathogens." When triggered by wind evil (Fengxie), it is called wind-warmth (Fengwen) (or wind-fire); when triggered by cold evil (Hanxie), it is called cold-warmth (Lengwen) (or guest-cold enveloping fire); when triggered by summerheat evil (Shuxie), it is called summerheat-warmth (Shuwen) (or summerheat-heat); when triggered by dampness evil (Shixie), it is called damp-warmth (Shiwen) (or dampness suppressing heat lying dormant). If complicated by turbid toxins (Huidu), it is called warm-toxin (Wendu), presenting as either wind-warmth seasonal toxin (Fengwen shidu) or damp-warmth seasonal toxin (Shiwen shidu). These names distinguish the disease based on complicating symptoms. Diseases manifesting in spring are called spring-warmth (Chunwen) (or late-onset spring); those in summer are called summer-heat (Xiare) (or heat disease); those in autumn are called autumn-warmth (Qiuenwen) (or late-onset autumn, or latent summerheat); those in winter are called winter-warmth (Dongwen) (or latent summerheat manifesting in winter). These names distinguish the disease based on the season. The disease germinates in spring, flourishes in summer, peaks in autumn, and declines in winter. Occasionally, it may flourish in spring and winter, but generally, it flourishes most in summer and autumn. Why? Because the air in spring and winter is clean, with abundant light/clear qi and scarce heavy/turbid qi. Thus, the diseases caused are mostly clear pathogens and few turbid ones. Apart from new contractions, even if there are pure heat diseases without cold due to latent pathogens, they are merely warm diseases (Wenbing); those with cold are merely cold-warmth (Lengwen); those with wind are merely wind-warmth (Fengwen). Although occasional seasonal warm-toxins occur, wind-toxins predominate. The air in summer and autumn is the most turbid. The stagnant qi of water and soil, attracted and evaporated by sunlight, manifests as "moldy rain steaming" (Meiyuzheng) in early summer and "osmanthus steaming" (Guihuazheng) in midsummer. These diseases are formed by a mixture of turbid qi from water and soil. People mistakenly attribute the essence of the disease to summerheat-dampness (Shushi) and the manifestation to craving coolness and drinking cold substances, failing to realize that in summer and autumn, the stagnant qi of water and soil contains heat within dampness and dampness within heat. This turbid, hot, sticky substance generates mold, hence termed damp-warmth (Shiwen). (Note: This refers not to the seasonal damp-warmth, but to damp-warmth epidemic disease. This corresponds to typhoid fever in Western medicine, also known as intestinal heat syndrome or Enteric Fever). It is also called damp-heat (Shire), which Western medicine calls mold-toxic gas (Meidu wasi). It causes the widest harm and presents the most complex variations, being more numerous and difficult to treat than wind-warmth, cold-warmth, and summerheat-warmth. The British physician Hobson stated: Dry-hot air does not harm people; only damp-heat is harmful. This is because low-lying land may harbor latent heat from stagnant water or accumulated rotting vegetation (the cause of water-soil turbid qi generating mold). After consecutive exposure to sunlight at sixty degrees, the mold-toxic gas erupts violently. Therefore, in the hot regions of the southeast, during the transition between summer and autumn, this toxicity is particularly severe. This demonstrates that damp-warmth and damp-heat are tangible, sticky pathogens, and Western medicine has valid insights into this. Alas! Humans exist within the intersection of heaven and earth qi. Our vital energy constantly battles against turbid qi throughout the day, effectively engaging in a struggle against microorganisms. Unknowingly, we harbor many dangerous potentials. Should we not be alarmed and fearful?