喻嘉言治金鉴一案曰∶观其阳症、阴症，混在一区，与两感伤寒无异，仲景不立治法，然曰发表攻里，本自不同。
又曰∶活法在人，神而明之，未尝教人执定勿药也，于是以麻黄附子细辛汤两解其在表阴阳之邪，附子泻心汤两解其在
里阴阳之邪而愈。烈按∶春温之症本无两感，嘉言以其病情同于两感，而即以仲景之方比例治之，真所谓活法在人，神
而明之也。今人奇疾甚多，治法宜从权变，故引此以为比例之法。
王安道《内伤余议》曰∶东垣《内外伤辩》有曰饮食劳倦伤而内热者，乃阴火乘其坤土也。又曰劳者温之，损者温
之，惟宜温药以补元气而泻火邪，《内经》曰温能除大热耳。按“阴火”二字，《灵》《素》《难经》未尝言，而东垣每每
言之。又劳者温之，所以调其饮食，适其起居，澄心息虑，以待其真气之复常也，《礼记》所谓“柔色以温之”，正与此
同。今东垣谓宜温药补元气而泻火邪，又易损者益之为损者温之，又以温能除大热为《内经》所云，而遍考《内经》，并
无此语，此亦不能无疑者也。烈按∶东垣乃医贤中翘楚，尚有舛惜《内经》之处，况其他书哉！读书者岂可苟焉从事哉，
故引此以为一鉴。
张会卿曰∶疟疾一证，《内经》言已详尽，后世议论烦多，反资疑贰，兹举陈氏《三因》之说，以见其概。如内因五
脏之疟，在《内经》所言，不过为邪在何经之辨，原非谓七情所伤也。再若不内外因，或以疟邪乱神，因致狂言似鬼者
有之，岂鬼祟果能为疟乎。至若胃疟，既云饮食，明是内伤，且凡先因于疟，而后滞于食者有之，未有不因乎外邪，而
单有食疟者也。陈氏之说，既以三因立论，故不得不敷衍其说，不知响影之谈，不但无益，而且乱人意见。烈按∶此类
之衍说甚多，如士材之《诊家正眼》，每脉中必以寸、关、尺为主病，甚至将迟数之脉亦复分之，而云寸迟上寒，关迟中
寒，尺迟火衰，夫三部之脉，数则俱数，迟则俱迟，如何提出一部之独迟、独数以为主病乎，此亦景岳所谓敷衍其说也。
诸如此类，不可为其所惑。
喻嘉言治疗金鉴的病例时说：观察他的阳证和阴证，混杂在一起，与两感伤寒没有区别。张仲景没有设立专门的治疗法则，但是说发表（通过发汗解除表邪）和攻里（通过泻下清除里实），本来就有不同。
又说：灵活的方法在于人，要神妙地领悟它，从来没有教导人们固执地不用药。于是用麻黄附子细辛汤来同时解除在表的阴阳之邪，用附子泻心汤来同时解除在里的阴阳之邪，从而治愈了疾病。唐大烈按语：春温病本来没有两感的情况，喻嘉言因为病情类似于两感，就借用张仲景的方剂进行类比治疗，这真可以说是方法灵活在于人，能够神妙地领悟啊。现在人的奇难杂症很多，治疗方法应当权宜变通，所以引用这个案例作为类比治疗的典范。
王安道在《内伤余议》中说：李东垣在《内外伤辨惑论》中说，因饮食劳倦损伤而导致内热的，是阴火乘袭脾土（坤土指脾）。又说“劳者温之，损者温之”，只适宜用温药来补益元气而泻除火邪，《内经》说“温能除大热”。按：“阴火”这两个字，《灵枢》、《素问》、《难经》中从未提及，而李东垣常常提到。另外，“劳者温之”，是用来调理饮食，适应起居，清心息虑，以等待真气恢复正常的，《礼记》所说的“柔色以温之”，正与此相同。现在李东垣认为适宜用温药补益元气而泻除火邪，又把“损者益之”改为“损者温之”，又认为“温能除大热”是《内经》所说的话，但遍查《内经》，并没有这句话，这也是不能不怀疑的地方。唐大烈按语：李东垣是医家中的杰出人物，尚且有违背《内经》的地方，何况其他书籍呢！读书的人怎么可以马虎从事呢？所以引用这个案例作为借鉴。
张会卿说：疟疾这一病症，《内经》已经论述得非常详尽，后世的议论繁多，反而增加疑惑。这里列举陈氏《三因极一病证方论》的说法，来展示其大概。比如内因五脏之疟，在《内经》所言，不过是辨别邪气在哪条经络，原本不是说由七情（喜、怒、忧、思、悲、恐、惊）所伤。再如不内外因，有的因为疟邪扰乱心神，导致胡言乱语像见鬼一样，难道鬼祟真的能造成疟疾吗？至于胃疟，既然提到饮食，明显是内伤，而且凡是先感染疟邪，而后停滞于食物的情况有之，没有不因为外邪，而单独存在食疟的。陈氏的说法，既然以三因（内因、外因、不内外因）立论，所以不得不敷衍其说，不知道这种影射附和的言论，不但无益，而且扰乱人们的见解。唐大烈按语：这类衍生的谬说很多，比如士材的《诊家正眼》，每脉象中必定以寸、关、尺三部为主病所在，甚至将迟脉、数脉也分别划分，并说寸部迟主上寒，关部迟主中寒，尺部迟主火衰。其实三部脉象，数则都数，迟则都迟，怎么能提出某一部独迟、独数作为主病的依据呢？这也是张景岳所说的敷衍其说。诸如此类，不可被其所迷惑。
Yu Jiayan treated the case of Jin Jian and said: Observing his Yang syndrome (syndrome characterized by heat, excess, or exterior pathogenic factors) and Yin syndrome (syndrome characterized by cold, deficiency, or interior pathogenic factors) mixed together, it is no different from Lianggan Shanghan (Shanghan disease involving both Taiyang and Shaoyin meridians simultaneously). Zhang Zhongjing did not establish specific treatment methods, but stated that Fa Biao (releasing the exterior through sweating) and Gong Li (attacking the interior through purgation) are fundamentally different.
He further said: Flexible methods depend on the practitioner; one must comprehend them with divine clarity. It has never been taught to adhere rigidly to abstaining from medication. Thus, he used Mahuang Fuzi Xixin Tang (Ephedra, Prepared Aconite, and Asarum Decoction) to simultaneously resolve the Yin-Yang pathogens at the exterior, and Fuzi Xiexin Tang (Prepared Aconite and Gallbladder-Bile Clearing Decoction) to simultaneously resolve the Yin-Yang pathogens at the interior, resulting in a cure. Tiele commented: Chunwen (Spring-warmth disease) originally does not involve Lianggan. Jiayan, noting that the patient's condition resembled Lianggan, analogously applied Zhang Zhongjing's formulas for treatment. This truly exemplifies that flexible methods lie with the practitioner, who comprehends them with divine clarity. Currently, there are many rare diseases; treatment methods should be adaptable and flexible. Therefore, this case is cited as a model for analogical treatment.
Wang Andao, in "Neishang Yu Yi" (Further Discussion on Internal Injury), stated: Dongyuan's "Neiwai Shang Bian" (Differentiation between External and Internal Injury) says that internal heat caused by dietary irregularities and overwork is due to Yin Fire (abnormal fire arising from deficiency) attacking Kun Tu (Spleen Earth). It also states, "For exhaustion, use warming; for loss, use warming." Only warm herbs should be used to tonify Yuan Qi (Original Qi) and drain Fire Evil. The "Neijing" (Classic of Internal Medicine) says, "Warming can eliminate great heat." Regarding the term "Yin Fire," neither the "Ling Shu" (Spiritual Pivot), "Su Wen" (Basic Questions), nor "Nan Jing" (Classic of Difficult Issues) ever mentioned it, yet Dongyuan frequently refers to it. Furthermore, "For exhaustion, use warming" is intended to regulate diet, adjust daily life, calm the mind and cease distracting thoughts, awaiting the restoration of normal Zhen Qi (True Qi). This aligns with what the "Li Ji" (Book of Rites) calls "gentle demeanor to warm [the body/spirit]." However, Dongyuan now claims that warm herbs should be used to tonify Yuan Qi and drain Fire Evil, changing "tonify loss" to "warm loss," and asserting that "warming eliminates great heat" is a quote from the "Neijing." Yet, upon examining the "Neijing" thoroughly, this phrase does not exist. This is indeed a point of doubt. Tiele commented: Dongyuan is a leading figure among medical sages, yet he still deviates from the "Neijing"; how much more so for other books! How can readers approach texts carelessly? Thus, this is cited as a warning.
Zhang Huiqing said: The syndrome of Malaria (Nue Ji) is exhaustively discussed in the "Neijing." Later discussions have become overly complex, causing confusion. Here, I cite Chen Shi's "San Yin" (Three Causes) theory to illustrate its general outline. For instance, the Five-Zang Malaria mentioned internally in the "Neijing" merely distinguishes which meridian the pathogen resides in; it was never meant to imply injury by Seven Emotions (joy, anger, worry, thought, grief, fear, fright). Similarly, regarding causes neither internal nor external, some cases involve malaria pathogens disturbing the Shen (Spirit), leading to delirium resembling possession. Can ghosts truly cause malaria? As for Wei Malaria (Stomach Malaria), since it involves diet, it is clearly an internal injury. Moreover, there are cases where one first contracts malaria and then suffers from food stagnation. There is no such thing as "Food Malaria" existing solely without external pathogens. Chen's theory, based on the Three Causes, inevitably resorts to elaborate explanations. Such shadowy, derivative talk is not only unhelpful but also confuses judgment. Tiele commented: There are many such derivative fallacies. For example, in Shicai's "Zhenjia Zhengyan" (Correct Eyes of Pulse Diagnosis), every pulse description must center on Cun, Guan, and Chi positions, even dividing slow (Chi) and rapid (Shuo) pulses, claiming Cun-slow indicates upper cold, Guan-slow indicates middle cold, and Chi-slow indicates fire deficiency. In reality, if the three positions are rapid, they are all rapid; if slow, they are all slow. How can one isolate a single position's slowness or rapidity as the primary pathology? This is what Jingyue called "elaborating theories unnecessarily." One must not be misled by such examples.