温也，疫也，温疫也。三病之称，第称温疫者为定名，而称温、称疫者为虚位。温者，
蕴也
。儒书谓夫子温良，言容之蕴；诗教温柔，言辞之蕴；良玉温润，言彩之蕴。医书谓春气温
和，言阳之蕴；则病之称温，必以其邪之蕴也。蕴寒曰温，蕴热亦曰温。《伤寒例》冬伤于
寒，至春变为温病，是蕴寒者；冬有非节之暖，名曰冬温，及《巢源》冬感非时之暖，至春
亦为温病，是蕴热者。所蕴不同，而其为温则同也。言乎其治，则一于寒，何也？其初则异
，其终则同也。然而论治可通者，临文必不可通，着书之指，固与临症别也。疫者役也，传
染之时，病状相若，如役使也。役于寒曰疫，役于热亦曰疫。《伤寒例》之疫可谓是疫于寒
者，《巢源》、《千金》以下诸书之疫，半是疫于热者，所役不同，而其为疫则同也。然此
所谓寒若热者，非正邪之寒热也，必惑夫反时者始相役也。故温有正邪之温，而疫无不由于
贼邪。古谓贼病为时气，一曰时行，故后世称疫为时疫。然时气乃贼邪之混称，不暇详其传
染与否也。其传染者，若仅目之为时气，则无以示别也。且传染之气，恶于不传染者，不得
不别也。疫气恶，故疫亦曰疠疫，疠之为言恶也，此疫之别于时气也。或曰∶如此则役于热
者，不几与温相混乎？曰∶否。冬温亦以传染者为疫，其未经传染，或止就一人言之也，直
称温，不得称疫。温者先乎病以言之，疫者后乎病以言之，以其各有寒若热，故曰虚位。若
合温、疫两字以名之之病，则惟《伤寒例》阳脉濡弱，阴脉弦紧，遇温气变为温疫者，可以
当之。以其先有温邪，又传染时气中之寒之役使者，例不得另立一名，故叠此两字以呼之，
所谓定名也。至于温热云者，其指多本《内经》先夏至为温，后夏至为热之文，而括其轻重
之谓，倘知温之为蕴，则温、热两病之仅皆属温可决已。周扬俊以《温热暑疫》名其书，而
王孟英着《温热经纬》，复杂取《伤寒论》文，皆由不能识别，则不敢正称，而姑以含糊囫
囵，可以附古可以欺今之温、热两字，为藏身之固，使人不便显言其非耳！近世医说之不足
恃类此。
“温”、“疫”、“温疫”，这三种病名的称呼中，只有“温疫”是确定的名称，而单独称“温”或称“疫”则是虚指的位置（即概念上的分类）。
“温”的意思是“蕴藏”。儒家经典说孔子“温良”，是指仪容的蕴藉；《诗经》教化讲究“温柔”，是指言辞的蕴藉；美玉“温润”，是指光泽的蕴藉。医书说春天的气候“温和”，是指阳气的蕴蓄；那么疾病称为“温”，一定是因为邪气的蕴积所致。蕴积的寒邪称为“温”，蕴积的热邪也称为“温”。《伤寒例》中说冬天感受寒邪，到春天变为温病，这是属于蕴积寒邪的情况；冬天出现不合节令的温暖，称为“冬温”，以及《诸病源候论》中说冬天感受非时之暖，到春天也变成温病，这是属于蕴积热邪的情况。所蕴积的不同，但都称为“温”是一样的。谈到治疗，为什么都统一用寒凉药呢？这是因为初期不同，但最终结果相同。然而，理论上可以通用的治法，在临床实际写作中绝不能通用，著书的宗旨本来就和临症诊治有所区别。
“疫”的意思是“役使”（如役夫驱使），具有传染性，发病时间集中，症状相似，就像被役使一样。受寒邪役使称为“疫”，受热邪役使也称为“疫”。《伤寒例》中的“疫”可以说是受寒邪役使的情况，《诸病源候论》、《千金方》以下的各种书籍中的“疫”，一半是受热邪役使的情况。所受的邪气不同，但都称为“疫”是一样的。然而这里所说的寒或热，并不是正气的寒热，必须是被反常时节之气迷惑才会被其役使。所以“温”有正气与邪气的区别，而“疫”无不源于贼邪（致病力强的邪气）。古人称这类病为“时气”，又称“时行”，所以后世称“疫”为“时疫”。但是“时气”是对贼邪的笼统称呼，来不及详细分辨是否有传染性。如果有传染性的，如果仅仅称之为“时气”，就无法显示其与无传染性疾病的区别。而且，具有传染性的气，比不具传染性的更恶劣，不得不加以区分。“疫气”性质恶劣，所以“疫”也叫“疠疫”，“疠”的意思就是恶毒，这就是“疫”区别于“时气”的地方。
有人问：像这样受热邪役使的，岂不是和“温”混淆了吗？回答说：不是。冬天的“温”如果有传染性，就称为“疫”；如果没有经过传染，或者仅针对一个人来说，就直接称为“温”，不能称为“疫”。“温”是从发病前的状态来论述的，“疫”是从发病后的传播情况来论述的，因为它们各自都有寒或热的属性，所以称为虚位。如果把“温”、“疫”两个字合起来命名的病，只有《伤寒例》中提到的：阳脉濡弱，阴脉弦紧，遇到温气而变为“温疫”的情况，可以对应得上。因为它先有温邪，又受到时气中寒邪的役使，按照体例不得另外设立一个名字，所以叠加这两个字来称呼它，这就是所谓的“定名”。至于“温热”这个词，大多依据《内经》中“夏至前为温，夏至后为热”的文字，用来概括病情的轻重。如果知道“温”的含义是蕴积，那么就可以断定“温”和“热”两种病仅仅都属于“温”的范畴。周扬俊用《温热暑疫》作为书名，王孟英撰写《温热经纬》，杂取《伤寒论》的文句，都是因为不能识别清楚，所以不敢正式称呼，姑且用含糊不清、既可以附会古人又可以欺骗今人的“温”、“热”两个字，作为藏身之所，使人不便明确指出他们的错误！近世医学理论不可依靠的情况大抵如此。
"Wen" (Warmth), "Yi" (Plague/Epidemic), and "Wen Yi" (Warm Plague). Among these three terms, only "Wen Yi" is a fixed name, whereas "Wen" and "Yi" used separately represent virtual positions (conceptual categories).
"Wen" means "accumulation" or "entrapment". Confucian texts describe Confucius as "wen liang" (gentle and good), referring to the accumulation of demeanor; the teachings of the *Classic of Poetry* emphasize "wen rou" (gentle and soft), referring to the accumulation of speech; fine jade is described as "wen run" (warm and moist), referring to the accumulation of luster. Medical texts state that spring climate is "wen he" (mild and harmonious), referring to the accumulation of Yang Qi. Therefore, diseases are called "Wen" because of the entrapment of pathogenic factors. Entrapped Cold Evil is called "Wen", and entrapped Heat Evil is also called "Wen". The *Shanghan Li* (Treatise on Cold Damage Examples) states that injury to Cold in winter transforms into Wen Bing (Warm Disease) in spring; this belongs to the case of entrapped Cold. Winter warmth occurring out of season is named "Dong Wen" (Winter Warmth); similarly, according to the *Zhubing Yuanhou Lun* (Source Book of All Diseases), contracting non-seasonal warmth in winter leads to Wen Bing in spring; this belongs to the case of entrapped Heat. Although the nature of what is trapped differs, both are termed "Wen". Regarding treatment, why is it uniformly cold-natured? Because the initial stages differ, but the final outcomes converge. However, theories that may be universally applied cannot be indiscriminately applied in clinical practice; the purpose of writing medical books is inherently distinct from clinical diagnosis and treatment.
"Yi" means "service" or "driving force" (like corvée labor), characterized by contagion, simultaneous onset, and similar symptoms, akin to being driven. Being driven by Cold Evil is called "Yi"; being driven by Heat Evil is also called "Yi". The "Yi" mentioned in the *Shanghan Li* can be considered as being driven by Cold Evil. In books following the *Zhubing Yuanhou Lun* and *Qianjin Fang*, half of the cases of "Yi" are driven by Heat Evil. Although the driving pathogens differ, all are termed "Yi". However, the Cold or Heat referred to here is not the balance of Zheng Qi (Upright Qi), but rather results from being misled by abnormal seasonal climates. Thus, "Wen" has distinctions between Zheng Qi and Xie Qi (Pathogenic Factors), whereas "Yi" invariably stems from Zei Xie (Thief Pathogens/Highly Virulent Pathogens). Ancients referred to such diseases as "Shi Qi" (Seasonal Qi) or "Shi Xing" (Seasonal Epidemic), hence later generations called "Yi" "Shi Yi" (Seasonal Plague). However, "Shi Qi" is a general term for Zei Xie, without detailing whether it is contagious. If contagious diseases were merely labeled "Shi Qi", there would be no distinction made. Furthermore, contagious Qi is more malignant than non-contagious Qi, necessitating differentiation. Since "Yi Qi" is malignant, "Yi" is also called "Li Yi" (Malignant Plague); "Li" implies malignancy. This distinguishes "Yi" from "Shi Qi".
One might ask: Does being driven by Heat Evil not confuse with "Wen"? The answer is no. "Dong Wen" (Winter Warmth) is called "Yi" if it is contagious; if it has not been transmitted, or refers to an isolated individual, it is directly called "Wen" and not "Yi". "Wen" is discussed based on the pre-disease state, while "Yi" is discussed based on post-disease transmission. Because they possess respective Cold or Heat attributes, they are termed virtual positions. The disease named by combining "Wen" and "Yi" corresponds only to the case in the *Shanghan Li*: where Yang pulse is Ru Ruo (Soft and Weak), Yin pulse is Xuan Jin (String-taut and Tight), transforming into "Wen Yi" upon encountering Warm Qi. This is because there was prior Wen Xie (Warm Pathogen), compounded by the driving force of Cold within the Seasonal Qi. According to the systematic framework, a new name cannot be established, so these two characters are stacked to call it, which is the so-called "Fixed Name".
As for "Wen Re" (Warm-Heat), its reference mostly stems from the *Neijing* (Inner Canon) text stating "before Summer Solstice is Wen, after Summer Solstice is Re", used to gauge severity. If one understands that "Wen" signifies accumulation, it is certain that both "Wen" and "Re" diseases fall under the category of "Wen". Zhou Yangjun titled his book *Wen Re Shu Yi* (Warmth, Heat, Summerheat, and Plague), and Wang Mengying wrote *Wen Re Jing Wei* (The Classic and Coordinate of Warmth and Heat), incorporating texts from the *Shanghan Lun* (Treatise on Cold Damage). This is due to their inability to clearly distinguish concepts, leading them to dare not use precise terminology. Instead, they vaguely employ the ambiguous terms "Wen" and "Re"—which can flatter ancients and deceive moderns—as a shield, preventing others from explicitly pointing out their errors. Such unreliability characterizes recent medical theories.