雷少逸曰∶风温之病，发于当春厥阴风木行令之时，少阴君火初交之际。陈平伯谓∶春月冬季居多，春月风邪用事，
冬初气暖多风，风温之病，多见于此。其实大为不然，不知冬月有热、渴、咳嗽等证，便是冬温，岂可以风温名之？即
按六气而论，冬令如有风温，亦在大寒一节，冬初二字，大为不妥。推风温为病之原，与春温仿佛，亦由冬令受寒，当
时未发。肾虚之体，其气伏藏于少阴；劳苦之人，伏藏于肌腠。必待来春，感受乎风，触动伏气而发也。其证头痛恶风，
身热自汗，咳嗽口渴，舌苔微白，脉浮而数者，当用辛凉解表法。倘或舌绛苔黄，神昏谵语，以及手足螈 等证之变，
皆可仿春温变证之法治之。
又或问曰∶因寒触动伏气为春温，初起恶寒无汗；因风触动为风温，初起恶风有汗。二病自是两途，岂可仿前治法？
答曰∶新感之邪虽殊，伏藏之气则一，是故种种变证，可同一治。必须辨其孰为劳苦之辈，孰为冬不藏精之人，最为切
要。试观病势由渐而加，其因于劳苦者可知；一病津液即伤，变证叠出，其因于冬不藏精者又可知。凡有一切温热，总
宜刻刻顾其津液。在阴虚者，更兼滋补为要耳。
又问曰∶风温之病，曷不遵仲景之训为圭臬，今观是论，并未有脉阴阳俱浮，自汗出，身重多眠睡、鼻息必鼾，语
言难出等证，岂非悖仲景之旨以为医乎？曰∶此仲景论风温误治之变证也，非常证也。曰∶常证何？曰∶太阳病发热而
渴，不恶寒者为温病，此常证也。
又问曰∶平伯论风温十二条，总称暴感时气，肺胃为病。鞠通杂于诸温条中，分治三焦。诚问以平伯为然，抑亦以
鞠通为然？曰∶总宜遵《内经》冬伤于寒，春必病温之论。庶乎宜古宜今。见肺胃之证，即为肺胃之病，见三焦之证，
即为三焦之病，弗宜印定可也。
又问曰∶春温风温，皆有伏气为病，今时医每逢春令见有寒热咳嗽，并无口渴之证，便言风温可乎？曰∶可。盖春
令之风，从东方而来，乃解冻之温风也，谓风温者，未尝不可耳。其初起治法，仍不出辛凉解表之范围也。
陈莲舫曰∶冬初即病，便是冬温，何得因气暖多风，谓为风温之病乎？
又曰∶风为阳邪，初起即有汗，与春温有表寒者不同，故不用辛温解表，而即用辛凉也。否则，变证百出矣。
又曰∶劳苦者，邪在表而里不虚也；精不藏者，邪入而里已虚也。故当细辨其病因。
又曰∶仲景之训，不过设言一风温病状，以例其余耳，若胶执论中之言，是守经而不能通变也。
又曰∶时医能不用温散之剂，如羌、防、麻、桂等药，从温字上着想，已属高明。
杨如侯曰∶太阳病，发热而渴，不恶寒，为温病；若发汗已，身灼热者，曰风温，风温为病，脉阴阳俱浮，自汗出，
身重多眠睡，鼻息必鼾，语言难出。若被下者，小便不利，直视失溲；若被火者，微发黄色，剧则如惊痫，时 ；若
火熏之，一逆尚引日，再逆促命期。此乃标示温病误治变为风温之提纲也。夫仲景提出温病，即复申言温病误治之变证，
曰∶若发汗已，身灼热者，名曰风温。是仍太阳病温误发其汗，与更感于风者自是不同。然亦名风温何也？既曰太阳，
不即显少阴证。惟误汗，则其证本温，复以辛热之药汗之，则阴津外出，表里增热，脉必尺寸俱浮，正以风与温混。肾
水不能独沉，其证自汗身重，肾有病也；多眠睡，鼻息鼾，语言难，肾有病也。始先太阳，因汗使少阴之候，同时荐至，
危且殆矣。古律垂戒云∶风温治在少阴，不可发汗，发汗者死。岂知太阳亦不可发汗，发汗则亦同于风温之少阴乎？缘
医者误认为伤寒，而用正汗药也。若不发汗而误下者，伤膀胱之气化，小便不利，津液大伤，直视失溲，一脏一腑，同
时两绝矣。至误被火劫者，则热伤营气，而热瘀发黄，剧则热甚风生，而惊痫 ，盖因乱其神明，扰其筋脉也。然则
于三者之中，一逆已待毙，再犯则立危矣。
方中行曰∶风温，谓于温有风也。
陈平伯曰∶风温为病，脉阴阳俱浮，自汗出，身重，多眠睡，鼻息必鼾，语言难出，凡此皆误汗劫液后变见之证，
非温病固有此证也。
王孟英曰∶冬温、春温之先犯手太阴者，皆曰风温，乃吸受之温风也。此伏邪内发，误汗致逆者，亦曰风温，乃内
动之虚风也。然风温在肺，只宜清解，若误以辛热之药汗之，亦有自汗多眠鼻鼾难语之变。
雷少逸说：风温这种病，发生在春季厥阴风木当令、少阴君火初交的时候。陈平伯认为：风温在春季和冬季较多见，因为春季风邪盛行，初冬气候温暖多风，所以风温多见于此时。其实这大错特错，不知道冬季出现发热、口渴、咳嗽等症状，就是冬温，怎么能称为风温呢？即使按照六气来推论，冬季若有风温，也应在大寒节气，说是“冬初”二字，非常不妥。推究风温发病的根源，与春温相似，也是由于冬季感受寒邪，当时未发作。肾虚体质的人，邪气伏藏于少阴；劳苦之人，邪气伏藏于肌腠。必须等到来年春天，感受风邪，触动伏气而发病。其症状表现为头痛恶风，身热自汗，咳嗽口渴，舌苔微白，脉浮而数，应当使用辛凉解表法。如果出现舌质红绛、苔黄，神志昏迷、胡言乱语，以及手足抽搐等变证，都可以仿照春温变证的治疗方法处理。
又有人问：因寒邪触动伏气发为春温，初起时恶寒无汗；因风邪触动发为风温，初起时恶风有汗。这两种病显然是两条不同的路径，怎能仿照前面的治法？回答说：新感之邪虽然不同，但伏藏之气是一样的，因此种种变证，可以采用相同的治疗原则。必须辨别哪类人是劳苦之辈，哪类人是冬季未能藏精之人，这一点最为关键。试看病情逐渐加重，可知是因于劳苦；一旦发病津液即受损，变证迭出，可知是因于冬季未能藏精。凡是一切温热病，总宜时刻顾护津液。对于阴虚者，更兼用滋补之法尤为重要。
又问：风温之病，为何不遵循张仲景的教导作为准则？如今看这篇论述，并没有提到脉象阴阳俱浮、自汗出、身体沉重、嗜睡、鼻息必鼾、言语困难等症状，难道不是违背张仲景的宗旨而行医吗？回答说：这是张仲景论述风温误治后的变证，并非常证。什么才是常证？回答说：太阳病发热而渴，不恶寒的，称为温病，这才是常证。
又问：陈平伯论述风温十二条，总称为暴感时气，病位在肺胃。吴鞠通将其夹杂在诸温条中，分治三焦。请问是认同陈平伯的观点，还是认同吴鞠通的观点？回答说：总宜遵循《内经》“冬伤于寒，春必病温”的理论，这样才适宜古今。见到肺胃的症状，就视为肺胃的病；见到三焦的症状，就视为三焦的病，不宜拘泥定论。
又问：春温和风温都有伏气致病，现在的医生每逢春季看到有寒热咳嗽，但没有口渴症状，就说这是风温，可以吗？回答说：可以。因为春季的风从东方而来，是解冻的温暖之风，称之为风温，也未尝不可。其初起的治疗方法，仍不出辛凉解表的范围。
陈莲舫说：冬季初就发病，就是冬温，怎么能因为气候温暖多风，就说是风温的病呢？
又说：风为阳邪，初起就有汗，与春温伴有表寒的情况不同，所以不用辛温解表，而直接用辛凉解表。否则，变证就会百出。
又说：劳苦之人，邪气在表而里不虚；精气不藏之人，邪气入里而里已虚。所以应当仔细辨别病因。
又说：张仲景的教导，不过是设立一种风温病状，用来举例其余情况罢了，如果死守经文中的言论，就是守经而不能通变。
又说：当时的医生如果能不用羌活、防风、麻黄、桂枝等温散药物，能从“温”字上去思考，已经很高明了。
杨如侯说：太阳病，发热而渴，不恶寒，这是温病；如果发汗后，身体灼热的，称为风温。风温这种病，脉象阴阳俱浮，自汗出，身体沉重，嗜睡，鼻息必鼾，言语困难。如果被误用下法，会导致小便不利，直视失禁；如果被误用火疗，轻微的发黄色，严重的像惊痫，时而抽搐；如果用火熏蒸，一次逆治尚能拖延时日，再犯则危及生命。这是标示温病误治变为风温的提纲。张仲景提出温病，接着重申温病误治的变证，说：如果发汗后，身体灼热的，名叫风温。这仍然是太阳病温证误发其汗，与再次感受风邪自然是不同的。但也称为风温为什么呢？既然叫太阳病，就不立即显现少阴证。只有误用汗法，其证本是温，再用辛热药物发汗，导致阴津外泄，表里增热，脉象必然尺寸俱浮，这是因为风与温混杂。肾水不能独沉，其症状自汗身重，是肾有病；多眠睡，鼻息鼾，言语难，也是肾有病。起初是太阳病，因误汗使少阴的候象同时出现，危险极了。古律告诫说：风温治在少阴，不可发汗，发汗者死。哪里知道太阳病也不可发汗，发汗则也与风温导致的少阴证一样。原因是医生误认为是伤寒，而用了正汗药。如果不发汗而误用下法，损伤膀胱的气化功能，小便不利，津液大伤，直视失禁，一脏一腑，同时两绝了。至于误用火劫的，则热伤营气，热瘀发黄，严重则热甚生风，导致惊痫抽搐，这是因为扰乱了神明，扰动筋脉。那么在三种误治中，一次逆治已待毙，再犯则立刻危殆。
陈平伯说：风温这种病，脉象阴阳俱浮，自汗出，身体沉重，嗜睡，鼻息必鼾，言语困难，这些都是误汗劫夺津液后变见的症状，不是温病固有的症状。
王孟英说：冬温、春温先侵犯手太阴肺经的，都称为风温，这是吸受的温风。这种伏邪内发，因误汗导致逆证的，也称为风温，这是内动的虚风。然而风温在肺，只宜清解，如果误用辛热药物发汗，也会出现自汗、多眠、鼻鼾、言语困难的变证。
Lei Shaoyi stated: The disease of Wind-Warmth (Fengwen) occurs during the time when Jueyin Wind-Wood is in command in spring, and Shaoyin Ministerial Fire begins to interact. Chen Pingbo claimed that Wind-Warmth is more common in spring and winter; in spring, wind pathogens are prevalent, and in early winter, the climate is warm and windy, so Wind-Warmth is often seen at this time. This is actually greatly incorrect. One fails to realize that if fever, thirst, and cough appear in winter, it is Winter-Warmth (Dongwen), not Wind-Warmth. Even according to the Six Qi theory, if there were Wind-Warmth in winter, it would occur during the Great Cold solar term; saying "early winter" is highly inappropriate. Tracing the origin of Wind-Warmth, it resembles Spring-Warmth (Chunwen), also resulting from cold pathogen contracted in winter, which did not manifest immediately. In individuals with Kidney deficiency, the pathogen lies hidden in Shaoyin; in those who labor hard, it lies hidden in the muscle-couplings (Ji-Code). It must wait until the following spring, when exposed to wind, to trigger the latent qi and manifest. Symptoms include headache and aversion to wind, fever with spontaneous sweating, cough and thirst, slightly white tongue coating, and floating and rapid pulse. The treatment should employ the method of Acrid-Cool Release the Exterior (Xin Liang Jie Biao). If symptoms change to crimson tongue with yellow coating, mental confusion and delirium, or spasms of the limbs, these variations can be treated by imitating the methods for Spring-Warmth variations.
Another asked: Spring-Warmth is triggered by cold activating latent qi, initially presenting with aversion to cold and no sweat; Wind-Warmth is triggered by wind, initially presenting with aversion to wind and spontaneous sweat. These two diseases follow different paths; how can they be treated similarly? The answer is: Although the newly contracted pathogens differ, the latent qi is the same; thus, various variations can share the same treatment principle. It is crucial to distinguish between those who are overworked and those who failed to store essence in winter. Observing the gradual progression of the disease indicates it stems from overwork; immediate damage to body fluids and successive variations indicate failure to store essence in winter. For all warm-heat diseases, one must constantly protect body fluids. For those with Yin deficiency, nourishing supplementation is particularly important.
Another asked: Why does the treatment of Wind-Warmth not follow Zhang Zhongjing's teachings as the standard? This discussion lacks mentions of pulse floating equally on both sides (Yin-Yang Ju Fu), spontaneous sweating, heavy body, excessive sleepiness, snoring breath, and difficulty speaking. Is this not contradicting Zhang Zhongjing's principles? The answer is: This refers to the variations caused by mis-treatment of Wind-Warmth described by Zhang Zhongjing, not the typical presentation. What is the typical presentation? The answer is: Taiyang disease with fever, thirst, and no aversion to cold is Warmth disease (Wenbing); this is the typical presentation.
Another asked: Chen Pingbo's twelve points on Wind-Warmth generally call it a sudden contraction of seasonal qi, affecting Lung and Stomach. Wu Jutong mixes it among various warmth categories, treating the Three Burners separately. Do you agree with Chen Pingbo or Wu Jutong? The answer is: One should generally follow the *Neijing* theory: "Cold injured in winter leads to warmth disease in spring." This suits both ancient and modern contexts. If Lung-Stomach symptoms appear, treat it as a Lung-Stomach disease; if Three Burner symptoms appear, treat it as a Three Burner disease. One should not rigidly adhere to fixed definitions.
Another asked: Both Spring-Warmth and Wind-Warmth involve latent qi causing disease. When physicians today see chills, fever, and cough in spring without thirst, and diagnose Wind-Warmth, is this acceptable? The answer is: Yes. The wind in spring comes from the east, being a warming wind that thaws ice; calling it Wind-Warmth is not unreasonable. The initial treatment still falls within the scope of Acrid-Cool Release the Exterior.
Chen Lianfang said: If illness occurs in early winter, it is Winter-Warmth. How can it be called Wind-Warmth just because the air is warm and windy?
He further said: Wind is a Yang pathogen; it presents with sweat from the onset, differing from Spring-Warmth which has exterior cold. Therefore, Acrid-Warm Release the Exterior is not used, but Acrid-Cool is applied directly. Otherwise, myriad variations will arise.
He also said: For the overworked, the pathogen is in the exterior while the interior is not deficient; for those lacking stored essence, the pathogen enters and the interior is already deficient. Thus, the etiology must be carefully distinguished.
He added: Zhang Zhongjing's instructions merely set forth a Wind-Warmth pattern as an example for others. Clinging strictly to the text means adhering to classics without understanding flexibility.
He noted: Contemporary physicians who avoid warm-dispersing agents like Qianghuo, Fangfeng, Mahuang, and Guizhi, and instead consider the "warm" nature, are already quite astute.
Yang Ruhou stated: Taiyang disease with fever, thirst, and no aversion to cold is Warmth disease. If after sweating, the body becomes burning hot, it is called Wind-Warmth. Wind-Warmth presents with pulse floating equally on Yin and Yang positions, spontaneous sweating, heavy body, excessive sleepiness, snoring breath, and difficulty speaking. If purged incorrectly, urination becomes difficult, eyes stare straight, and incontinence occurs. If fire therapy is applied, mild jaundice appears; severe cases resemble epilepsy with convulsions. If smoldered with fire, one error may prolong life, but a second error accelerates death. This outlines the transformation of Warmth disease into Wind-Warmth due to mis-treatment. Zhang Zhongjing proposed Warmth disease and then reiterated its mis-treatment variations: "If after sweating, the body is burning hot, it is named Wind-Warmth." This implies Taiyang Warmth mis-treated with sweating, distinct from contracting wind again. Why is it called Wind-Warmth? Since it is Taiyang, Shaoyin signs do not immediately show. Only through mis-sweating, where the original Warmth condition is aggravated by acrid-hot herbs, causing Yin fluids to escape and heat to increase in both interior and exterior, does the pulse become floating at both Cun and Chi positions, mixing Wind and Warmth. Kidney Water cannot sink alone; symptoms of spontaneous sweating and heaviness indicate Kidney pathology; excessive sleepiness, snoring, and speech difficulties also indicate Kidney pathology. Initially Taiyang, the mis-sweating causes Shaoyin signs to appear simultaneously, creating a critical danger. Ancient rules warn: "Wind-Warmth treats Shaoyin, do not sweat; sweating leads to death." But Taiyang should not be sweated either; sweating makes it equivalent to the Shaoyin state of Wind-Warmth. This happens because doctors mistake it for Cold Damage and use proper sweating methods. If not sweated but purged incorrectly, Bladder Qi transformation is damaged, urination is difficult, body fluids are severely depleted, leading to staring eyes and incontinence; one Zang and one Fu organ fail simultaneously. If fire therapy is misused, heat damages Ying-Qi, causing heat-stasis jaundice; severely, intense heat generates wind, causing epilepsy and convulsions, disturbing the Shen and tendons. Among these three errors, one mistake awaits death, a second brings immediate peril.
Fang Zhongxing said: Wind-Warmth means Wind combined with Warmth.
Chen Pingbo said: Wind-Warmth presents with pulse floating equally on Yin and Yang, spontaneous sweating, heavy body, excessive sleepiness, snoring breath, and difficulty speaking. These are variations appearing after mis-sweating depletes fluids, not inherent symptoms of Warmth disease.
Wang Mengying said: Winter-Warmth and Spring-Warmth that first attack the Hand-Taiyin Lung meridian are all called Wind-Warmth, representing inhaled warm wind. Latent pathogens emerging internally and causing reverse conditions due to mis-sweating are also called Wind-Warmth, representing internal moving empty wind. However, Wind-Warmth in the Lung should only be cleared and resolved. If mis-treated with acrid-hot sweating herbs, variations such as spontaneous sweating, excessive sleepiness, snoring, and speech difficulty may occur.