春温、夏热、秋凉、冬寒，及天地之正气，人感之而病
者，为正病。久旱亢 ，淫霖苦潦（《洪范》“一极备，凶；一极无，凶。”注∶极备。过多也，极无，过少
也。唐孔氏曰∶“雨多则涝，雨少则旱。是极备亦凶，极无亦凶”），雨 寒燠之不得其正者，为四时之
气。气轮岁会（五运甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。土运临辰戍丑未，金运临申酉，
水运临亥子，木运临寅卯，水运临己午。运气与地支年辰相会，故曰岁会），运值天符六气，子午之岁，
少阴火司天，阳明金在泉；卯酉之岁，阳明金司天，少阳火在泉；丑未之岁，太阴土司天，太阳水在泉，辰戍之
岁，太阳水司天，太阴土在泉；寅申之岁，少阳相火司天，厥阴木在泉；己亥之岁，厥阴木司天，少阳火在泉。
大寒至小暑，司天主之；大暑至小寒，在泉主之。火运之岁，上见少阳；土运之岁，上见太阴；金运之岁，
上见阳明；水运之岁，上见太阳；木运之岁，上见厥阴（岁运与司天合，故曰天符）。水火木金之各据其偏者，
为八方之疠气。合疠与 ，酿而为毒，人感之而病者，为
瘟疫。杂见于四时，在春，谓之春瘟；在夏，为之热病；在秋，谓之晚发（痢亦名晚发）；在冬，谓之寒疫。
《内经》着于岐伯，爰详五疫之文（《内经刺法论》帝曰∶“余闻五疫之至，皆相染易，无问大小，病状相
似。不施救疗，如何可得不相移易者？”岐伯曰∶“不相染者，正气存内，邪不可干。避其毒瓦斯，天牝从来？
复得其往，气出于脑，即不干。邪气出于脑，即先想心如日，欲将入于疫室，先想得青气自肝而出，左行于东，
化作林木；次想白气自肺而出，右行于西，化作戈甲；次想赤气自心而出，南行于上，化作焰明；次想黑
气自肾而出，北行于下，化作水；次想黄气自脾而出，存于中央，化作土。五气护身之毕，以想头上如北斗之
煌煌，然后可入于疫室”），周礼掌于方相，聿严逐瘟之令（《周礼》方相氏掌蒙熊皮，黄金四目，衣朱裳，
执戈扬盾，师百隶而时傩，以索室驱疫。《曲礼》∶季冬，大傩月令，九门磔攘尼山，于乡人行傩。朝服而立
阼阶，皆古圣节，宜燮理之义，故民无夭札，得以嬉游于光天化日之宇，诚盛事也。后世踵而行之，由是生养
斯民之至意。方书之逐瘟者，其立心亦如之。良相良医，合为一手）。其为瘟也，称名攸异，大头瘟、软脚瘟
、虾蟆瘟、疙瘩瘟∶其为斑也，形容各殊，赤霞斑、紫金斑、绿云斑、黑砂斑。互相传染，大小相似。初起，
邪气客于募原（《难经六十七难》注∶五脏之募，皆在腹；五脏之俞，皆在背。原即俞之根本。募原，躯壳之
里经脉所系之处），头微痛，或不痛，微恶寒，或不寒，但一于热，脉数无伦，沉沉默默，到夜尤甚。郁遏之
极，邪从表出，谓之外溃，或大汗鼻血，随汗与血而解。若邪侵胃腑，则内溃矣，泻则完谷不化，结则坚硬如
石，胃枯肠腐，舌黑唇青，无所不至。是为天地之毒瓦斯，常以肃杀而为心。激一己之心肺肝
肠，魂飞魄走，捧心憔悴之形，愁云遍野；环四境之乡闾里党，鬼哭神号，满目凄凉之色，毒雾蔽空。惟不知
其毒而妄治之，盈城盈野，死于非命；知其毒而善调之，沿门沿户，立起沉 。其在未溃之初，毒犹盘踞募原，
驱伏魔，全凭草果；破坚垒，须藉槟榔（吴又可达原饮∶槟榔、草果、浓朴、知母、芍药、炙草、黄芩。嘉
靖己未，江淮大疫，用败毒散倍人参，去前胡、独活，服者尽效。万历己未大疫，用本方复效。大抵毒在募原，
加参于表剂，元气不因表而受伤；以表剂而加参，毒瓦斯不藉参而助疟。与达原饮用知母、芍药同参。至于内溃，
两方俱无用矣，惟有一下再下之法）。毒而外溃，渐杀其势矣，即贝母、柴胡，可以和其事（经验方∶柴胡
、生地、贝母、黄芩、银花、生甘草、茅根引）；毒而内溃，愈纵其悍矣，非芒硝、大黄，奚能奏其功（经验
方∶芒硝、大黄、槟榔、浓朴、枳实、炙草、姜枣引，下以毒尽为度）？知斯三门，病无遁形；设方攻毒，妙
在一心（三门∶国中募原、外溃、内溃。精透三门之奥，不过借达原饮、经验方为之榜样。道人自瓶 以来，
所过省垣、郡邑，遇是症，全活约计数千，并无一定之方药。倘备录其案，即此一症，可以盈箱）。夫瘟疫乃
四时不正之气，温乃四时之正气，性命攸关，最宜分别。景岳《瘟疫问》中，抄写温病及伤寒之经文，散列成
章，毒害苍生者，莫此书为甚。阳犯医门之刑（喻嘉言着《医问法律》），擢发难数；阴设海底之狱，阿鼻难逃
（铁 注∶大海之底，有石名 沃，纵横八万四千里，浓二万里，下有八大地狱，八名阿鼻地狱）。若吴又
可，其于瘟疫，根源虽未必解透（细阅吴又可《瘟疫论》从《内经·疟论》“邪气客于风府，横连募原”悟出。
其撰之方，即从前人截疟方化裁，真千古慧人也。至其所论伤寒少而瘟疫多，世医执其说，凡偶感风寒，便曰
瘟疫。一言之误，贻祸千秋），而其治法（极为精微），刘、李、朱、张下，实为岐黄功臣。
春温、夏热、秋凉、冬寒，以及天地的正气，人感受了而发病的，称为正病。长期干旱亢盛，或暴雨成灾（《尚书·洪范》记载：“一种极端情况过多是凶兆；一种极端情况过少也是凶兆。”注释说：极备指过多，极无指过少。唐代孔颖达说：“雨水多则形成涝灾，雨水少则形成旱灾。所以极端过多是凶兆，极端过少也是凶兆”），寒暖失调不符合正常规律的，称为四时之气。运气与岁支相会（五运中甲己年化土运，乙庚年化金运，丙辛年化水运，丁壬年化木运，戊癸年化火运。土运临辰、戌、丑、未年，金运临申、酉年，水运临亥、子年，木运临寅、卯年，火运临巳、午年。运气与地支年份相会，所以称为岁会），遇到值年的天符六气：子年和午年，少阴君火司天，阳明燥金在泉；卯年和酉年，阳明燥金司天，少阳相火在泉；丑年和未年，太阴湿土司天，太阳寒水在泉；辰年和戌年，太阳寒水司天，太阴湿土在泉；寅年和申年，少阳相火司天，厥阴风木在泉；巳年和亥年，厥阴风木司天，少阳相火在泉。从大寒到小暑期间，由司天之气主事；从小暑到大寒期间，由在泉之气主事。逢火运之年，上见少阳；逢土运之年，上见太阴；逢金运之年，上见阳明；逢水运之年，上见太阳；逢木运之年，上见厥阴（岁运与司天之气相合，所以称为天符）。水火木金各占其偏气的，称为八方之疠气。将疠气与四时不正之气混合，酝酿成为毒邪，人感受了而发病的，称为瘟疫。瘟疫杂见于四季之中，在春季发生的，称为春瘟；在夏季发生的，称为热病；在秋季发生的，称为晚发（痢疾也名为晚发）；在冬季发生的，称为寒疫。《黄帝内经》中记载于岐伯，详细描述了五种疫病的情况（《黄帝内经·刺法论》中黄帝问：“我听说五种疫病流行时，都会相互传染，不论年龄大小，病症表现相似。如果不进行救治治疗，怎样才能做到不互相传染呢？”岐伯回答：“不互相传染的原因，是因为正气存在于体内，邪气无法侵犯。避开毒瓦斯，它从天牝穴而来？如果让它再回去，气出于脑，就不会被侵犯。邪气出于脑，就要先想象心如烈日当空，如果要进入疫室，先想象青色之气从肝脏发出，向左运行到东方，化作林木；接着想象白色之气从肺脏发出，向右运行到西方，化作戈甲兵器；接着想象赤色之气从心脏发出，向南运行到上方，化作火焰光明；接着想象黑色之气从肾脏发出，向北运行到下方，化作水流；接着想象黄色之气从脾脏发出，存留于中央，化作泥土。五种气护卫身体完毕后，再想象头上有北斗星那样辉煌的光芒，然后才可以进入疫室”），《周礼》中由方相氏掌管，严格制定驱逐瘟神的命令（《周礼》中方相氏负责蒙着熊皮，戴着黄金做的四只眼睛的面具，穿着红裙，拿着戈举着盾，率领众隶役按时进行傩祭，以搜寻房屋驱除疫鬼。《礼记·曲礼》记载：季冬时节，举行大傩祭。《月令》记载，在九门处肢解牺牲以攘除邪气。在尼山等地，乡人举行傩祭。官员穿着朝服站在东阶上，这都是古代圣人的礼节，适宜调和治理的意义，所以百姓没有夭折和瘟疫，得以在光天化日之下嬉戏游玩，确实是盛事。后世沿袭并实行这种做法，这是养育百姓的至深用意。医书中关于驱逐瘟疫的内容，其用心也是如此。优秀的宰相和优秀的医生，合为一只手）。那些被称为瘟的病，名称各不相同，有大头瘟、软脚瘟、虾蟆瘟、疙瘩瘟；那些表现为斑疹的，形态各异，有赤霞斑、紫金斑、绿云斑、黑砂斑。它们互相传染，症状大小相似。初起时，邪气客居于募原（《难经·六十七难》注释说：五脏的募穴都在腹部；五脏的俞穴都在背部。原即俞穴的根本。募原，是躯壳之内、经脉所联系的地方），头部轻微疼痛，或者不痛，轻微怕冷，或者不怕冷，但主要表现为发热，脉搏数乱无度，神情沉默抑郁，到了夜晚尤其严重。郁遏到了极点，邪气从体表透出，称为外溃，或者大汗出或鼻出血，随着汗液和血液而解除。如果邪气侵入胃腑，就内溃了，腹泻则完谷不化，便秘则坚硬如石，胃枯肠腐，舌黑唇青，无所不至。这是天地的毒瓦斯，常以肃杀为本性。激荡一个人的心肺肝肠，魂飞魄散，呈现出捧心憔悴的样子，愁云遍野；环绕四周的家乡邻里，鬼哭神号，满目凄凉之色，毒雾蔽空。只有不知道它的毒性而胡乱治疗的，满城遍野，死于非命；知道它的毒性而善于调治的，挨家挨户，立刻使重病痊愈。在未溃之初，毒邪盘踞在募原，降伏魔障，全凭草果；攻破坚垒，必须借助槟榔（吴又可的达原饮方剂组成：槟榔、草果、厚朴、知母、芍药、炙甘草、黄芩。嘉靖己未年，江淮地区发生大瘟疫，使用败毒散加倍人参，去掉前胡、独活，服用者全部见效。万历己未年大瘟疫，使用本方再次见效。大抵毒邪在募原，在解表剂中加入人参，元气不因发汗而受伤；用解表剂加入人参，毒瓦斯不借助人参而助长疟疾。这与达原饮中使用知母、芍药配合人参的道理相同。至于内溃阶段，这两个方剂都没有用了，只有一下再下的攻下之法）。毒邪向外溃破，逐渐削弱其势头了，此时贝母、柴胡，可以调和此事（经验方：柴胡、生地、贝母、黄芩、银花、生甘草、茅根引）；毒邪向内溃破，更加放纵其悍烈了，如果不是芒硝、大黄，怎么能奏效（经验方：芒硝、大黄、槟榔、厚朴、枳实、炙甘草、姜枣引，以下尽毒邪为限度）？知道了这三个关口，病症就无法隐藏；设立方剂攻解毒邪，妙处在于一心（三门：指体内的募原、外溃、内溃。精透三门的奥妙，不过是借用达原饮、经验方作为榜样。道人自从行医以来，所经过的省会、郡县，遇到这种病症，保全性命的大约有数千人，并没有固定的方药。如果记录这些医案，仅这一种病症，就可以装满箱子）。瘟疫是四时不正之气，温病是四时的正气，性命攸关，最应该分别清楚。张景岳在《瘟疫问》中，抄写温病及伤寒的经文，散列成章，毒害苍生的书，没有比这本书更严重的了。阳犯医门之刑（喻嘉言著《医门法律》），拔光头发也难数清罪状；阴设海底之狱，阿鼻地狱难逃（铁围山注：大海之底，有石头名叫铁围山，纵横八万四千里，厚度二万里，下面有八大地狱，八名阿鼻地狱）。至于吴又可，他对于瘟疫，根源虽然未必完全透彻理解（细读吴又可《瘟疫论》，是从《黄帝内经·疟论》“邪气客于风府，横连募原”领悟出来的。他所撰写的方剂，即从前人截疟方化裁而来，真是千古慧人。至于他所论述伤寒少而瘟疫多，世医执着于他的说法，凡是偶然感受风寒，便说是瘟疫。一句话的错误，贻祸千秋），但他的治法（极为精微），在刘完素、李杲、朱震亨、张元素之后，实在是岐黄之术的功臣。
Spring warmth, summer heat, autumn coolness, and winter cold, along with the upright qi of heaven and earth, when contracted by humans resulting in disease, are termed Zheng Bing (Correct Disease). Prolonged droughts or excessive rainfall (as stated in the *Book of Documents*: "An extreme excess is ominous; an extreme deficiency is also ominous." The commentary explains: Extreme excess refers to too much, extreme deficiency refers to too little. Kong Yingda of the Tang Dynasty said: "Excessive rain causes flooding, insufficient rain causes drought. Thus, both extremes are ominous"), where cold and heat fail to follow their proper patterns, are referred to as the Qi of the Four Seasons. When Yun (Five Movements) coincides with Sui Hui (Year Assembly) [In the Five Movements, Jia and Ji years transform into Earth Movement, Yi and Geng into Metal, Bing and Xin into Water, Ding and Ren into Wood, Wu and Gui into Fire. Earth Movement governs Chen, Xu, Chou, and Wei years; Metal Movement governs Shen and You years; Water Movement governs Hai and Zi years; Wood Movement governs Yin and Mao years; Fire Movement governs Si and Wu years. When the movement coincides with the earthly branch year, it is called Sui Hui], and encounters Tian Fu (Heavenly Symbol) Six Qi values: In Zi and Wu years, Shao Yin (Lesser Yin) Ministerial Fire governs the Upper (Si Tian), and Yang Ming (Greater Yang) Dryness Metal governs the Lower (Zai Quan); in Mao and You years, Yang Ming Dryness Metal governs the Upper, and Shao Yang (Lesser Yang) Ministerial Fire governs the Lower; in Chou and Wei years, Tai Yin (Greater Yin) Dampness Earth governs the Upper, and Tai Yang (Greater Yang) Cold Water governs the Lower; in Chen and Xu years, Tai Yang Cold Water governs the Upper, and Tai Yin Dampness Earth governs the Lower; in Yin and Shen years, Shao Yang Ministerial Fire governs the Upper, and Jue Yin (Terminal Yin) Wind Wood governs the Lower; in Si and Hai years, Jue Yin Wind Wood governs the Upper, and Shao Yang Ministerial Fire governs the Lower. From Da Han (Major Cold) to Xiao Shu (Minor Heat), the Si Tian (Upper Governing Qi) presides; from Xiao Shu to Da Han, the Zai Quan (Lower Governing Qi) presides. In years of Fire Movement, Shao Yang appears above; in years of Earth Movement, Tai Yin appears above; in years of Metal Movement, Yang Ming appears above; in years of Water Movement, Tai Yang appears above; in years of Wood Movement, Jue Yin appears above (When the Year Movement coincides with the Si Tian, it is called Tian Fu). Those occupying their respective biases among Water, Fire, Wood, and Metal are termed Li Qi (Miasmic Qi) of the Eight Directions. When Li Qi mixes with the improper Qi of the four seasons and brews into Du (Toxin), contracting it leads to disease, which is termed Wen Yi (Plague/Epidemic). Epidemics appear indiscriminately across the four seasons: in Spring, they are called Chun Wen (Spring Plague); in Summer, Re Bing (Heat Disease); in Autumn, Wan Fa (Late Onset [Dysentery is also named Wan Fa]); in Winter, Han Yi (Cold Plague). The *Nei Jing* records this through Qibo, detailing the five epidemics (*Nei Jing: Ci Fa Lun*: Huangdi asked, "I have heard that when the five epidemics arrive, they all infect each other, regardless of age, and symptoms are similar. If no treatment is provided, how can one avoid mutual infection?" Qibo replied, "Those who do not get infected possess upright Qi within, preventing evil from interfering. Avoid the toxic miasma; it comes from Tiannan. If allowed to return, Qi emerges from the brain, thus avoiding interference. Evil emerging from the brain requires visualizing the heart like the sun. To enter an epidemic room, first visualize green Qi emerging from the Liver, moving left to the East, transforming into forests; then white Qi from the Lungs, moving right to the West, transforming into weapons; then red Qi from the Heart, moving south upwards, transforming into flames; then black Qi from the Kidneys, moving north downwards, transforming into water; then yellow Qi from the Spleen, staying in the Center, transforming into earth. After protecting the body with these five Qi, visualize the brilliance of the Big Dipper above the head, then one may enter the epidemic room"). The *Rites of Zhou* places this under Fang Xiang Shi, strictly enforcing orders to drive away plagues (*Rites of Zhou*: Fang Xiang Shi wears bear skin, a mask with four golden eyes, red skirts, holding a spear and shield, leading servants in seasonal Nuo rituals to search houses and drive away epidemic ghosts. *Li Ji: Qu Li*: In late winter, the Great Nuo ritual is held. *Yueling*: At the nine gates, sacrifices are dismembered to repel evil. Officials stand on the eastern steps in court dress. These are ancient sage rites, suitable for harmonious governance, ensuring people suffer no premature death or plague, allowing them to play freely in the bright world. This is indeed a grand event. Later generations followed this, showing deep care for nurturing the people. Medical texts on driving away plagues share this intent. Good ministers and good doctors act as one hand). Diseases named "Wen" vary: Da Tou Wen (Big Head Plague), Ruan Jiao Wen (Soft Leg Plague), Xia Ma Wen (Toad Plague), Ge Da Wen (Lump Plague). Rashes differ in appearance: Chi Xia Ban (Red Cloud Rash), Zi Jin Ban (Purple Gold Rash), Lv Yun Ban (Green Cloud Rash), Hei Sha Ban (Black Sand Rash). They transmit mutually, with similar severity. Initially, evil Qi lodges in Mu Yuan (Omen Source/Root) [Commentary on *Nan Jing 67*: Zang organ Mu points are on the abdomen; Shu points are on the back. Yuan is the root of Shu. Mu Yuan is the area inside the body wall connected by meridians]. Symptoms include slight headache or none, slight aversion to cold or none, but predominantly fever, rapid and chaotic pulse, silent and depressed demeanor, worsening at night. When depression reaches its peak, evil exits via the exterior, termed Wai Kui (External Ulceration), manifesting as profuse sweating or epistaxis, resolving with sweat and blood. If evil invades the Stomach, it becomes Nei Kui (Internal Ulceration): diarrhea with undigested food, constipation hard as stone, dry stomach and rotting intestines, black tongue and blue lips, reaching extremes. This is the toxic miasma of heaven and earth, characterized by肃杀 (killing/severity). It agitates the heart, lungs, liver, and intestines, causing soul flight and despair, with faces haggard and clouds of sorrow filling the land; surrounding villages hear ghost cries and god wails, filled with desolation and toxic fog obscuring the sky. Those ignorant of the toxicity and treating recklessly die in droves; those aware and treating skillfully save lives door to door. In the initial stage before ulceration, toxin lingers in Mu Yuan; subduing the demon relies entirely on Cao Guo (Tsaoko Fruit); breaking fortresses requires Bing Lang (Areca Nut) [Wu Youke's Da Yuan Yin: Bing Lang, Cao Guo, Hou Po, Zhi Mu, Shao Yao, Zhi Gan Cao, Huang Qin. In Jiwei year of Jiajing, a great plague in Jianghuai was treated successfully with Bai Du San doubled Ginseng, removing Qian Hu and Du Huo. In Jiwei year of Wanli, the same formula worked again. Generally, if toxin is in Mu Yuan, adding Ginseng to exterior-releasing formulas protects Yuan Qi from damage by sweating; using exterior formulas with Ginseng prevents toxin from using Ginseng to fuel malaria. This parallels using Zhi Mu and Shao Yao with Ginseng in Da Yuan Yin. For internal ulceration, neither formula works; only repeated purgation is effective]. If toxin exits externally, its momentum weakens; Bei Mu (Fritillaria) and Chai Hu (Bupleurum) can harmonize the situation [Experience Formula: Chai Hu, Sheng Di, Bei Mu, Huang Qin, Yin Hua, Sheng Gan Cao, Mao Gen]. If toxin enters internally, its ferocity increases; without Mang Xiao (Mirabilite) and Da Huang (Rhubarb), how can success be achieved? [Experience Formula: Mang Xiao, Da Huang, Bing Lang, Hou Po, Zhi Shi, Zhi Gan Cao, Ginger and Jujube decoction; purge until toxin is exhausted]. Knowing these three gates, the disease cannot hide; prescribing to attack the toxin depends on one mind (Three Gates: Internal Mu Yuan, External Ulceration, Internal Ulceration. Mastering these gates merely uses Da Yuan Yin and Experience Formulas as models. Since practicing medicine, I have passed through provincial capitals and counties, saving thousands with this condition, without fixed formulas. Recording cases would fill boxes). Plague is improper Qi of the four seasons; Warmth is upright Qi of the four seasons. Life and death depend on distinguishing them clearly. Zhang Jingyue, in *Wen Yi Wen*, copied texts on Warm Disease and Cold Damage, arranging them into chapters. No book harms the people more than this. Offending the laws of medicine (Yu Jiayan's *Yi Men Fa Lü*), sins are countless; setting up hell beneath the sea, Avici Hell is inescapable [Iron Fence Mountain Note: At the bottom of the sea lies Iron Fence Mountain, 84,000 li wide and thick, below which are eight great hells, named Avici]. As for Wu Youke, although he may not have fully penetrated the root of plague (Reading *Wen Yi Lun*, he derived it from *Nei Jing: Nu Lun* "Evil Qi lodges in Fengfu, connecting horizontally to Mu Yuan". His formulas were modified from ancient malaria-intercepting formulas; truly a wise man of millennia. However, his claim that Cold Damage is rare and Plague is common led physicians to label any minor wind-cold contraction as plague. One erroneous statement caused千秋 disaster), his treatment methods (extremely subtle) make him a true merit-maker for Qi-Huang medicine after Liu, Li, Zhu, and Zhang.