经曰∶冬伤于寒，春必病温。又曰∶冬不藏精，春必病温。分而言之，则一言其邪之实，一言其正之虚。
合而言之，则惟其冬不藏精而肾气先虚，寒邪乃得而伤之。语势虽若两平，其
义原归一贯也。喻氏以冬伤于寒，与冬不藏精，又以既不藏精更伤于寒，分立三纲，各为证治。试思如果冬不
藏精，别无受寒之事，则其病为纯虚，与温病何涉。盖喻氏只顾作文之排场，而不自觉其言之不切于病情也。
原其邪之初受，盖以肾气先虚，故邪乃凑之而伏于少阴。逮春时阳气内动，则寒邪化热而出。其发也，有因阳
气内动而发者，亦有时邪外感引动而发者。凡阳气内动，寒邪化热而发之证，外虽微有形寒，而里热炽甚，不
恶风寒，骨节烦疼∶渴热少汗（初起少汗至阳明即多汗矣）。用药宜助阴气，以托邪外达，勿任留恋。其为时
邪引动而发者∶须辨其所挟何邪，或风温，或暴寒，或暑热。当于前法中，参入疏解新邪之意（详外挟新邪条
内）。再看其兼挟之邪，轻重如何。轻者可以兼治。重者即当在初起时，着意先撤新邪；俟新邪既解，再治伏
邪，方不碍手。此须权其轻重缓急，以定其治法，不可豫设成见也。寒邪潜伏少阴，寒必伤阳；肾阳既弱，则
不能蒸化而鼓动之。每见有温邪初发，而肾阳先馁，因之邪机冰伏，欲达不达，展转之间，邪即内陷，不可挽
救，此最难着手之危证（另详邪郁少阴条内）。其或邪已化热，则邪热燎原，最易灼伤阴液，阴液一伤，变证
蜂起，故治伏温病，当步步顾其阴液。当初起时，其外达之路，或由三阳，或由肺胃，尚未有定程，其邪仍在
少阴界内。前人治温病之法∶如千金用阳旦汤，则偏于太阳∶陆九芝用葛根芩连汤，则偏于阳明；张石顽用小
柴胡汤，则偏于少阳；至喻嘉言之麻附细辛，则过于猛悍矣，叶香岩之辛凉清解，则失之肤浅矣。愚意不若用
黄芩汤加豆豉、元参，为至当不易之法。盖黄芩汤为清泄里热之专剂。加以豆豉为黑豆所造，本入肾经；又蒸
罨而成，与伏邪之蒸郁而发相同；且性味和平，无逼汗耗阴之弊∶故豆豉为宣发少阴伏邪的对之药。再加元参
以补肾阴。一面泄热，一面透
邪，凡温邪初起，邪热未离少阴者，其治法不外是矣。至兼挟别项外感，或兼内伤，或邪虽未脱少阴，而已兼
有三阳见证者，均宜临证参酌施治，固非可刻舟以求剑矣。
《黄帝内经》说：冬天感受寒邪，春天必定发生温病。又说：冬天不能固藏精气，春天必定发生温病。分开来说，前者讲的是邪气的实盛，后者讲的是正气的虚弱。
合起来说，是因为冬天不能固藏精气导致肾气先虚，寒邪才得以侵袭人体。话语的气势虽然看似两者并列，但其含义原本是一贯相通的。喻嘉言将“冬伤于寒”、“冬不藏精”以及“既未藏精又更受寒”，分立为三个纲领，各自制定证治方法。试思考，如果仅仅是冬天没有固藏精气，并没有遭受寒邪侵袭，那么这种病就是纯粹的虚证，与温病有什么关系呢？大概喻氏只顾文章写作的排场，而没有意识到他的言论不符合病情实际。
推究邪气最初侵入的原因，是因为肾气先虚，所以邪气得以凑集并潜伏在少阴经。等到春季阳气在内萌动，潜伏的寒邪就会化热而发出来。其发病，有因体内阳气萌动而引发的，也有因外感时邪引动而引发的。凡是因体内阳气萌动，寒邪化热而发的证候，外表虽然有轻微的形寒感觉，但体内热势炽盛，不恶风寒，骨节烦痛，口渴且汗少（初起时汗少，到了阳明阶段就会多汗）。用药应当辅助阴气，以托举邪气向外透达，不要让邪气留恋体内。如果是被时邪引动而发的，必须辨别其所夹杂的是什么邪气，或是风温，或是暴寒，或是暑热。应当在上述治法中，参入疏解新邪的意思（详见外挟新邪条内）。再看其兼夹的邪气，轻重如何。轻的可以一并治疗。重的则应当在初起时，着重先解除新邪；等新邪解除后，再治疗伏邪，这样才不会互相妨碍。这需要权衡病情的轻重缓急，来确定治疗方法，不可预先设定固定的成见。
寒邪潜伏在少阴，寒邪必然损伤阳气；肾阳既然虚弱，就不能蒸腾气化来鼓动邪气外出。常常见到温邪刚刚发作，而肾阳先已衰弱，导致邪气像冰一样伏结，想透达却透达不出，辗转之间，邪气就会内陷，无法挽救，这是最难着手治疗的危重证候（另详邪郁少阴条内）。如果邪气已经化热，那么邪热就像燎原大火，最容易灼伤阴液，阴液一旦受伤，变证蜂拥而起，所以治疗伏温病，应当步步顾护阴液。在初起时，邪气外达的途径，或经由三阳经，或由肺胃，还没有固定的程式，邪气仍然在少阴经的范围内。前人治疗温病的方法：如孙思邈《千金方》用阳旦汤，则偏重于太阳经；陆九芝用葛根芩连汤，则偏重于阳明经；张石顽用小柴胡汤，则偏重于少阳经；至于喻嘉言用的麻黄附子细辛汤，则过于猛悍了；叶天士用的辛凉清解法，则失之肤浅了。我认为不如用黄芩汤加豆豉、玄参，才是最为恰当且不可更改的方法。因为黄芩汤是清泄里热的专用方剂。加上由黑豆制成的豆豉，本入肾经；又是经过蒸制而成的，与伏邪蒸郁而发的机理相同；而且药性平和，没有逼迫出汗耗伤阴液的弊端；所以豆豉是宣发少阴伏邪的对证药物。再加玄参以补肾阴。一面泄热，一面透邪，凡是温邪初起，邪热尚未离开少阴经的，其治疗方法不外乎此了。至于兼夹其他外感，或兼有内伤，或邪气虽未脱离少阴，但已经兼有三阳见证的，都应当临证斟酌施治，这绝不是可以刻舟求剑所能解决的。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "If one is injured by cold in winter, one will inevitably suffer from warm diseases in spring." It also states: "If one fails to store essence in winter, one will inevitably suffer from warm diseases in spring." Analyzed separately, the former refers to the excess of pathogenic factors, while the latter refers to the deficiency of healthy qi.
Synthesized together, it implies that because one failed to store essence in winter, causing the kidney qi to be deficient first, the cold pathogen was able to invade. Although the rhetorical tone seems to place both on equal footing, their underlying meaning is consistent. Yu Jia Yan (Yu Chang) established three separate guidelines for "injured by cold in winter," "failing to store essence in winter," and "failing to store essence and additionally being injured by cold," each with its own syndrome differentiation and treatment. Consider this: if one merely failed to store essence in winter without suffering any cold injury, the resulting illness would be purely a deficiency syndrome, having no relation to warm diseases. It seems Yu Chang only cared about the rhetorical structure of his writing and did not realize that his statements were inconsistent with clinical reality.
Tracing back to the initial invasion of the pathogen, it is because the kidney qi was deficient first, allowing the pathogen to gather and lie dormant in the Shaoyin (Lesser Yin) channel. When spring arrives and yang qi moves internally, the latent cold pathogen transforms into heat and emerges. The onset can occur due to internal movement of yang qi, or it can be triggered by an external seasonal pathogen. In cases where internal yang qi moves and latent cold transforms into heat, although there may be slight chills externally, the interior heat is intense, with no aversion to wind or cold, painful joints, thirst, and scanty sweating (sweating is scanty at the beginning but becomes profuse when reaching the Yangming stage). Medication should assist yin qi to push the pathogen outward, preventing it from lingering. If the disease is triggered by a seasonal pathogen, one must identify what other pathogen is involved, such as Wind-Warmth, sudden Cold, or Summer-Heat. One should incorporate the intention of dispersing and resolving the new pathogen into the previous methods (see details under the section on external new pathogens). Observe the severity of the combined pathogen. If mild, it can be treated concurrently. If severe, priority must be given at the onset to resolving the new pathogen; only after the new pathogen is resolved should the latent pathogen be treated, so as not to interfere with each other. This requires weighing the severity and urgency to determine the treatment method, avoiding preconceived notions.
Cold pathogen lying dormant in Shaoyin inevitably damages yang; since kidney yang is weak, it cannot steam and transform to drive the pathogen out. It is often seen that when warm pathogen initially erupts, kidney yang is already depleted, causing the pathogen to become frozen like ice, unable to emerge. Amidst this struggle, the pathogen may sink inward, becoming incurable. This is the most difficult critical condition to treat (see details under the section on pathogen stagnation in Shaoyin). If the pathogen has already transformed into heat, the pathogenic heat spreads like a prairie fire, easily scorching and damaging yin fluids. Once yin fluids are damaged, complications arise rapidly. Therefore, in treating latent warm diseases, one must constantly protect the yin fluids. At the onset, the route for the pathogen to exit may be through the Three Yang channels or via the Lung and Stomach, with no fixed pathway, as the pathogen remains within the Shaoyin domain. Previous methods for treating warm diseases include: Sun Simiao's use of Yangdan Tang (Yang Decoction), which leans towards the Taiyang (Greater Yang) channel; Lu Jiuzhi's use of Gegen Qinlian Tang (Kudzu and Coptis Decoction), which leans towards the Yangming (Bright Yang) channel; Zhang Shiweng's use of Xiaochaihu Tang (Minor Bupleurum Decoction), which leans towards the Shaoyang (Lesser Yang) channel; Yu Jiayan's use of Mahuang Fuzi Xixin Tang (Ephedra, Aconite, and Asarum Decoction), which is overly aggressive; Ye Tianshi's use of acrid-cool clearing and resolving methods, which is superficial. I believe the most appropriate and unchangeable method is to use Huangqin Tang (Scutellaria Decoction) added with Dou Chi (Fermented Soybean) and Xuanshen (Scrophularia Root). Huangqin Tang is a specialized formula for clearing and draining interior heat. Dou Chi, made from black beans, enters the Kidney channel; it is also produced through steaming and fermenting, similar to the steaming and oppression mechanism of latent pathogens emerging; moreover, its nature and flavor are mild, without the drawback of forcing sweat and consuming yin. Thus, Dou Chi is the specific herb for venting latent pathogens in Shaoyin. Adding Xuanshen to tonify kidney yin allows for simultaneous clearing of heat and venting of pathogens. For all cases where warm pathogen initially erupts and the pathogenic heat has not yet left the Shaoyin channel, the treatment method does not exceed this principle. As for cases complicated by other external invasions, internal injuries, or where the pathogen has not yet left Shaoyin but presents with symptoms of the Three Yang channels, one must consult clinical signs and treat accordingly; this cannot be solved by rigidly applying fixed rules (like carving a mark on a boat to find a sword).