论曰∶夫中寒者，寒为天地杀疠之气，人中之者，其病速而危，仓卒受邪，生命暴绝。
盖由胃气大虚，而又触冒大寒，胃虚则肺不能生旺，而皮毛之气先绝，气弱则表失卫护，而
寒邪易于外入，使周身阳气遏绝而不行，四肢厥逆禁固而僵直。故口噤目瞪，面色青白，或
自汗表绝，或下痢内脱，内外俱虚，而寒邪独盛，治失稍缓，脉散而死。岐伯曰∶冬三月此
为闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，乃去寒就温之意。寒者天地为杀疠之
气，在天为寒，在地为水，在人脏为肾，而寒喜中肾，若中之者，拘急挛痛，昏不知人，但
言寒喜中肾者，不言他脏中者，且如辛苦之徒，饥饱劳役，不避风雪，触冒严寒之气，卒然
病者，以其五脏皆能有所中寒之证。先头痛身热，恶寒体痛，此是伤寒也，当以伤寒法内求
之。若卒然运倒，懵然无所知觉，而牙紧口噤，与中风相类，但脉弦紧或沉细者，乃中寒也
。若素有血虚气滞，沉寒痼冷，偏枯不仁，拘挛痹厥之证。与夫虚寒者，虚谓阳不足，寒谓
阴有余，阳不足则五虚生焉，阴有余则寒气积矣。五虚既生，则脉细弱气少，泄利不食，乃
其证也，此证非比伤寒为病，邪气次序，循经相传，表渐入里，热虽甚不死。夫人以肾为根
本，惟肾受寒伤肾，肾气一虚，寒邪交并，致生病焉。大抵中寒脉必迟，挟风脉必浮，眩晕
不仁兼湿则脉濡，肿满疼痛。治疗之法，不可妄吐妄下，则当补阳消阴，暖丹田，固真气。
若严氏所论，惟中寒时刻之间，便有挟风兼湿，脉证之转展相乘者。经曰∶以身之虚，而逢
天之虚，两虚相感，其气着人则伤五脏，医工救之，不可妄误，缓急之势，明可见矣。欲求
捷效，局方发挥论，前人治以附子理中汤，其议此药，用得之矣。盖谓温经则寒散而阳复，
补土则气和而表实，气充形完，神无馁而不病矣。
论述说：所谓中寒，是指寒邪作为天地间具有杀伤力的疠气，人一旦受到侵袭，发病迅速且病情危重，猝然受邪可导致生命突然终结。
这通常是因为胃气极度虚弱，又触犯了大寒之气。胃气虚弱则肺金无法得到滋养而功能衰退，导致皮毛的卫外之气首先衰竭；正气衰弱则体表失去护卫，寒邪容易从外部侵入，致使周身阳气被遏制阻断而不能运行，四肢出现厥冷、僵硬甚至拘挛直挺。因此出现牙关紧闭、两眼直视，面色青白，或者自汗不止导致表气绝脱，或者下痢导致内脏精气耗脱。此时内外俱虚，而寒邪独盛，如果治疗稍有迟缓，脉象散乱无根便会死亡。
岐伯说：冬季三个月是闭藏的季节，水结冰、地裂开，不要扰动阳气，应当早睡晚起，一定要等到太阳出来再起床，这是避开寒冷、趋向温暖的意思。寒邪是天地间具有杀伤力的疠气，在天表现为寒，在地表现为水，在人体脏腑对应肾，而寒邪喜欢侵犯肾脏。如果寒邪中于肾，会出现拘急、痉挛、疼痛，昏迷不省人事。之所以只说寒邪喜欢中伤肾脏，而不提其他脏腑，是因为像那些从事辛苦劳作的人，饥饱不均，劳累役使，不躲避风雪，触犯严寒之气，猝然患病，这是因为五脏都可能发生中寒的证候。
先出现头痛、身体发热、恶寒、身体疼痛，这是伤寒病，应当按照治疗伤寒的方法去寻求对策。如果猝然晕倒，茫然无知觉，牙齿紧咬、牙关紧闭，与中风症状相似，但脉象弦紧或沉细的，才是中寒。
如果素来有血虚气滞、沉寒痼冷、半身不遂麻木不仁、拘挛痹痛厥逆等证候，以及属于虚寒体质的人。“虚”指的是阳气不足，“寒”指的是阴气有余。阳气不足则产生“五虚”（脉细、皮弱、气少、泄利、食不入），阴气有余则寒气积聚。既然产生了五虚，就会出现脉象细弱、气短、腹泻、不能进食等症状，这就是其证候表现。此证不同于伤寒病，伤寒病的邪气按照次序循经传变，由表入里，即使热势很盛也不会致死。人以肾为根本，只有肾脏受到寒邪损伤，肾气一旦虚弱，寒邪便交结并至，从而导致疾病发生。
大抵中寒的脉象必定迟，兼挟风邪的脉象必定浮，眩晕麻木兼挟湿邪则脉象濡缓，伴有肿胀满闷疼痛。治疗原则，不可妄用吐法或下法，而应当补益阳气、消除阴寒，温暖丹田，固护真气。
正如严氏所论述的，中寒在短时间内，就会有挟风兼湿的情况，脉证之间辗转相乘变化。医经说：以人体的正气虚弱，逢遇自然界气候的虚邪，两虚相互感应，邪气附着于人就会伤害五脏。医生救治时，不可妄误，病情的缓急形势，由此可以明显看出。想要求得快速疗效，《局方》发挥了相关理论，前人治疗使用附子理中汤，对这种药物的运用是非常恰当的。大概是因为温通经脉则寒邪消散而阳气恢复，补益脾胃（土）则气和顺而表气充实，气血充盛、形体完备，精神就不会衰馁，从而不生病。
It is stated: "Zhonghan" (Cold Strike) refers to cold pathogenic factors, which are lethal qi from heaven and earth. Once a person is invaded by them, the disease develops rapidly and critically; sudden exposure to such evil can lead to abrupt death.
This usually occurs due to severe deficiency of Stomach Qi, compounded by exposure to extreme cold. When Stomach Qi is deficient, Lung Metal cannot be nourished and thrived, causing the defensive qi of the skin and hair to fail first. When vital energy is weak, the exterior loses its protection, allowing cold pathogenic factors to easily enter from outside. This obstructs and blocks the yang qi of the whole body, preventing it from circulating, leading to cold extremities (Jue Ni), stiffness, and rigidity. Consequently, there is lockjaw (Kou Jin), staring eyes, blue-white complexion, spontaneous sweating leading to collapse of exterior qi, or dysentery leading to depletion of interior essence. At this stage, both interior and exterior are deficient, while cold pathogenic factors prevail alone. If treatment is delayed even slightly, the pulse becomes scattered and the patient dies.
Qibo said: "The three months of winter constitute the season of closure and storage. Water freezes and the earth cracks; one should not disturb the yang qi. Go to bed early and rise late, waiting for sunlight. This is the meaning of avoiding cold and seeking warmth." Cold is a lethal qi from heaven and earth; in heaven it manifests as cold, on earth as water, and in the human zang organs as the Kidney. Cold tends to strike the Kidney. If it strikes the Kidney, it causes spasms, cramps, pain, coma, and unconsciousness. The reason it is said that cold prefers to strike the Kidney, without mentioning other zang organs, is because laborers who endure hardship, suffer from irregular eating and overwork, do not avoid wind and snow, and expose themselves to severe cold may suddenly fall ill. This is because all five zang organs can manifest signs of Zhonghan.
If headache, fever, aversion to cold, and body pain appear first, this is Shanghan (Cold Damage). One should seek treatment methods within the framework of treating Shanghan. If a person suddenly faints, becomes confused and unaware, with tight teeth and lockjaw, resembling Zhongfeng (Wind Stroke), but the pulse is wiry-tight or deep-thin, then it is Zhonghan.
If one has pre-existing conditions such as blood deficiency with qi stagnation, entrenched cold, hemiplegia with numbness, spasmodic bi-syndrome and jue, or constitutes a xu-han (deficiency-cold) constitution: "Xu" refers to insufficient yang, and "Han" refers to excess yin. Insufficient yang generates the "Five Deficiencies" (Wu Xu); excess yin leads to the accumulation of cold qi. Once the Five Deficiencies arise, symptoms include thin and weak pulses, shortness of breath, diarrhea, and inability to eat. This condition differs from Shanghan disease. In Shanghan, pathogenic factors transmit sequentially along meridians, gradually moving from exterior to interior; even if heat is severe, it is not fatal. Humans take the Kidney as their root; only when the Kidney is injured by cold does the disease arise. Once Kidney Qi is deficient, cold pathogenic factors converge and combine, causing illness.
Generally, the pulse in Zhonghan must be slow (Chi); if complicated by wind, the pulse must be floating (Fu); if accompanied by dizziness, numbness, and dampness, the pulse is soggy (Ru), with swelling, fullness, and pain. The therapeutic principle is to avoid reckless use of emetic or purgative methods. Instead, one should tonify yang and dissipate yin/cold, warm the Dantian, and consolidate true qi.
As discussed by Yan Shi, within moments of Zhonghan, there may be complications of wind and dampness, with pulses and symptoms evolving mutually. The Classics state: "When the weakness of the body meets the emptiness of heaven's weather, and the two weaknesses interact, the qi attaches to the person and injures the five zang organs." Physicians saving them must not err recklessly; the urgency of the situation is clearly visible here. To seek rapid efficacy, the *Ju Fang* elaborates on theories; predecessors treated this with Fuzi Lizhong Tang. Their reasoning for using this medicine was apt. Essentially, warming the meridians dissipates cold and restores yang; tonifying Earth (Spleen/Stomach) harmonizes qi and strengthens the exterior. With abundant qi and complete form, spirit will not be depleted, and disease will not occur.