成一家言焉。第是书之成。锦儿之力居多。其曰松峰说疫者。明乎其不敢擅为己有。以成善则归亲之意云尔。其
中分伤寒与瘟疫。皎若列眉。而理路治法。亦颇审慎。不敢掩古人所长。而袭为己有。亦不肯震前贤名望。而为
其所愚。第疫症千变万化。治之不可胶执。亦不可师心。所顾同志君子。神明而变通之。是则余之浓望也。夫
是为序。时乾隆己酉菊月松峰刘奎书。
〔周氏（扬俊）温热暑疫全书〕四卷 存
自序曰。医之道难矣哉。凡病伤寒最重。温热尤烈。伤寒仅在一时。温热暑疫。每发三季。为时既久。病者
益多。苟不明其源。溯流不得清也。不辨其类。疗治不得当也。则温热暑疫。皆热证也。燎原之下。竟乏清凉一
滴。人无今昔。性有异同。神酣往圣。志切琳琅。俊以一隙微明。静中索照
焉。夫上古圣人。首重色脉。以营之未交已交。定人生死。片言已毕。中古圣人。专论谷气盛衰。定人生死。片
言已毕。仲景叔季圣人也。既立方论。复出不尽之藏。纬以膀胱之伤与绝。定人生死。先后合符。了无剩义矣。
乃仲景于伤寒论中。温热森森。具载黄芩白虎等汤。是其治也。后之学人。苟能引伸此意。便可变化不穷。神明
千载。不能细察其理。反执以为治伤寒之法。盍思本汤既无外解之功。又无内夺之力。圣人立法。果何谓乎。自
晋以来。疑鬼疑域。陋沿无已。如崔文行解温。用白术乌头细辛桔梗四味。更加附子。名老君神明散。更加萤火。
名务成子萤火丸。热药相投。以火济火。谁其辨诸。如仲景书。谓太阳病发热不恶寒而渴者。为温病。朱肱活人
书。谓发热恶寒。头疼身痛者。为温病。已悖圣训矣。又云。春秋发斑咳嗽。为温病。至风温。治在少阴。其所
立五方。如葳蕤汤。知母葛根汤。防己汤。栝蒌根汤。葛根龙胆汤。风火相炽。燔灼无休。复改圣散子。仍用附
子。表里香燥同之。东坡先生在黄州时。颇称其效。岂知朱肱已三易其方。用败毒散。而远热药。然厥功奚减厥
非。吴氏谓伤寒坏病。更遇温热为温病。洁古老人伤寒名家也。其子云岐以伤寒过经不解者为温病。指叔和之言。
为仲景之文。赵嗣真谓仲景云。重感异气。变为温病。汪机谓仲景云。遇温气为温病。遇温热为温毒。竟罔顾圣
经之载于方策者。何曾有此一语。巢氏病源。遵崔文行解散法。一日用摩膏火灸。二日用汗解散。三日复汗之。
四日用藜芦丸瓜蒂散吐之。五六日解未了了者。复针之。热已入胃。鸡子汤下之。遂使庞安常自撰微言。一以和
解为主。奉为灵宝。少移则蹶。巢庞比匪何极。李思训亦宗和解。王海藏称其当
宋全盛。明哲莫逾。拟非其伦矣。丹溪长于温热。善用凉药。温热遇之。自能解散。要非有斟酌于其间也。东垣
不善外感。长于内伤。乃从内经。悟出冬温春温二义。诚暗中一火炬。嘉言极口叹颂。真先得我心者矣。迨刘河
间伤寒直格。于热病。每多入理深谈。然混在正伤寒中。在人眼光。采择不免金屑杂于泥沙者欤。至明季方中行
着伤寒条辨。可谓直登仲景之堂。独开渗。惜其论温热。亦分阴分阳。似可用热。遂为嘉言所宗。嗟乎。病名
温热。自需寒凉。乃千百年来。盈庭聚讼。先后支吾。阳春寡和于汉庭。埙篪迭奏于晋室。良由来派不清。复无
面墙体认。诚习焉而不察耳。不然。岂诸公各自名家。乃甘悖圣矩如是耶。若夫夏月暑证。即金匮中湿 气蒸之
病也。洁古东垣以动静分阴阳。动而得之为阳。用白虎。静而得之为阴。用大顺冷香诸剂。岂知夏月杲杲炎威。
有阳无阴。动静不甚相远。惟多食冰果冷物。及恣意房帏。致伤太阴少阴者。热药可以暂用。岂得视温热之味。
为通行之药乎。漕宪北海林夫子为一代伟人。医学宗匠。俊立雪程门。三五年间。极蒙提命。因授所刻明计部张
凤逵治暑书。□明理蕴。精确不磨。虽有小疵。不掩大德。诚可振聋聩于千古者也。至叔和云。四时不正之气。
感则为疫。不知非时不为厉气。仅为寒疫。而大疫之沿门阖境。传染相同者。允在兵荒之后。尸浊秽气。充斥道
路。人在气交。感之而病。气无所异。人病亦同。所以月令于孟春掩骼埋 。不敢或后者。圣王早虑及此耳。非
徒泽及枯骨也。后世治疫之法。未有定见。如嘉言上焦如雾。升逐解毒。中焦如沤。疏逐解毒。下焦如渎。决逐
解毒。俟其营卫既通。乘势追拔。勿使潜滋暗长于未尽之时。此固不易之
论。然求其反复尽义。变态直穷者。舍吴又可之言。别无根据傍也。俊幸生明备。不安苟且。日引光明之藏。志披
榛莽之途。辑仲景伤寒论三注。金匮补注之余。先将温热暑疫四证。厘订经文。采集方论。无背圣法。有合病情。
各自成帙。蒙藩宪丁夫子因戊午年时疫盛行。悯编户之疾苦。如 之乃身。遂下询疫所自始。与所为治。恻然
叹曰。嗟乎。安得明此理者数十辈。循行救治。俾在□轮大树。梦魔心迷者。一旦提置冰山雪窦之中。奚止饮醍
醐而称快哉。命急付枣以公同志。康熙己未皋月。吴门周扬俊禹载识。
成就一家之言。只是这本书的完成，锦儿的功劳居多。之所以叫《松峰说疫》，是表明他不敢擅自据为己有，以表达善行归于长辈（父亲）的心意罢了。书中将伤寒与瘟疫区分开来，清晰得如同排列在眉毛上一样分明，而其中的理路和治疗法则，也颇为审慎，不敢掩盖古人的长处而据为己有，也不肯被前贤的名望所震慑而变得愚钝。只是疫病症状千变万化，治疗它不可拘泥固执，也不可主观臆断。只希望志同道合的君子们能神妙地运用并灵活变通，这就是我的深切期望啊。这作为序言。时间是乾隆己酉年九月，松峰刘奎书写。
〔周扬俊《温热暑疫全书》〕四卷 现存
自序说：医学之道真是难啊！凡是患伤寒的病最重，温热病尤其猛烈。伤寒仅发生在某个季节，而温热、暑病、疫病，往往在三季发作。因为时间既长，患病的人就更多。如果不明白它们的源头，追溯水流就无法清澈；不辨别它们的类别，治疗就不得当。那么温热暑疫，都属于热证。在烈火燎原之下，竟然缺乏清凉的一滴水。人没有古今之分，但本性有差异。精神沉浸于往圣的智慧中，志向切近于琳琅美玉。我凭借一点点微小的光明，在静默中寻求映照。上古圣人，首先重视面色和脉象，根据营气未交或已交的状态，判定人的生死，几句话就结束了。中古圣人，专门论述谷气的盛衰，来判定人的生死，也是几句话就结束了。张仲景是末代圣人，既然制定了方论，又留下了不尽的宝藏，用膀胱经的伤与绝来判定人的生死，先后符合，毫无遗漏了。然而张仲景在《伤寒论》中，温热之理森然，详细记载了黄芩汤、白虎汤等方剂，这是他的治疗方法。后世的学医者，如果能引申这个意思，就可以变化无穷，神妙千年。如果不能仔细考察其中的道理，反而执着地把它当作治疗伤寒的方法，何不思考这些方剂本来就没有解表的功效，也没有攻里的力量，圣人立法，究竟是什么意思呢？自从晋朝以来，疑神疑鬼，陋习沿袭不止。比如崔文行解释温病，使用白术、乌头、细辛、桔梗四味药，再加附子，名叫老君神明散；再加萤火，名叫务成子萤火丸。用热药配合热病，如同用火救火，谁能分辨其中对错？又如张仲景的书里说，太阳病发热、不恶寒而口渴的，称为温病。朱肱《活人书》说，发热、恶寒、头疼、身痛的，称为温病。这已经违背了圣人的训诫了。又说，春秋季节发斑疹咳嗽，称为温病。至于风温，治疗在少阴经。他所立的五个方子，如葳蕤汤、知母葛根汤、防己汤、栝蒌根汤、葛根龙胆汤，风火相炽，焚烧灼热不停息。又改圣散子，仍然使用附子，表里都用香燥药物。东坡先生在黄州时，很称赞它的疗效。哪里知道朱肱已经三次更改方子，使用败毒散，远离热药。然而他的功绩与过错相比如何？吴氏认为伤寒坏病，再遇到温热之气就是温病。洁古老人是伤寒名家，他的儿子云岐认为伤寒过经不解的就是温病，指着王叔和的话说是张仲景的文章。赵嗣真认为张仲景说，重感异气，变为温病。汪机认为张仲景说，遇温气为温病，遇温热为温毒。竟然不顾圣人经典中记载在书籍上的内容，何曾有这一句话？巢元方《诸病源候论》，遵循崔文行的解散法，第一天用摩膏火灸，第二天用汗法解散，第三天再次发汗，第四天用藜芦丸、瓜蒂散催吐，第五六天如果病还没完全解除，再用针刺。热邪已经进入胃，用鸡蛋汤送下药物。于是使庞安常自己撰写《微言》，一概以和解为主，奉为灵宝，稍微移动就会跌倒。巢元方和庞安常相比，恶劣到了极点。李思训也宗奉和解，王海藏称赞他恰当。宋朝全盛时期，明智之人没有超过他的，比拟非其同类。朱丹溪擅长温热病，善于使用凉药，温热病遇到他，自然能解散，但这并不是因为他能在中间有所斟酌。李东垣不擅长外感病，擅长内伤病，却从《内经》中悟出冬温、春温两个义理，确实是黑暗中的一支火炬，嘉言极力赞叹颂扬，真是先得我心的人啊。等到刘河间著《伤寒直格》，对于热病，每每多有深入道理的谈论，然而混杂在正伤寒中，在人的眼光看来，采择不免像金屑混杂在泥沙中吧。到了明代末年，方中行著《伤寒条辨》，可以说是直接登堂入室进入张仲景的境界，独自开辟门户，可惜他论述温热病，也分阴分和阳分，似乎可以用热药，于是被嘉言所宗奉。唉！病名既然是温热，自然需要寒凉，然而千百年来，满朝争讼，前后支吾应对。阳春白雪在汉庭少有唱和，埙篪合奏在晋室相继演奏。确实是因为流派不清，又没有全面的体认，实在是习惯于此而不察觉罢了。不然，难道各位先生各自成为名家，竟然甘愿违背圣人规矩到这种地步吗？至于夏天的暑证，就是《金匮要略》中湿气蒸腾的病。洁古、东垣用动静来分阴阳，动而得到的是阳证，用白虎汤；静而得到的是阴证，用大顺、冷香等剂。哪里知道夏天烈日炎炎，只有阳没有阴，动静不太相近。只有多吃冰果冷物，以及肆意房事，导致损伤太阴、少阴的，热药可以暂时使用，怎么能把温热的药味当作通行的药物呢？漕宪北海林夫子是一代伟人，医学宗师。我在程门立雪求学，三五年间，极受提点教诲。因此传授我所刻印的明代计部张凤逵治暑书，阐明道理蕴藏深刻，精确不可磨灭，虽然有小瑕疵，不掩盖大德行，确实是能唤醒千古聋聩的著作。至于王叔和说，四时不正之气，感受了就成为疫病。不知道非时令不为厉气，仅为寒疫。而大疫沿着门第和整个地区，传染相同的情况，确实是在兵荒马乱之后，尸体腐烂污秽之气，充斥道路。人在气交之中，感受它就生病，气没有什么不同，人病也一样。所以《月令》在孟春时节掩埋骸骨，不敢稍有落后，圣王早就考虑到这一点啊。不仅仅是恩泽惠及枯骨罢了。后世治疗疫病的方法，没有定见。比如嘉言说上焦如雾，升散逐毒；中焦如沤，疏泄逐毒；下焦如渎，决泄逐毒。等待营卫通畅后，乘势追拔，不要让它在未尽之时潜滋暗长。这固然是不易之论，然而要求反复穷尽义理，变态直达根本的，除了吴又可的话，别无根据傍依。我有幸生在明备之时，不安于苟且，每日引导光明的宝藏，立志披开榛莽的道路。辑录张仲景《伤寒论》三注，《金匮要略》补注之余，先将温热暑疫四种证候，厘订经文，采集方论，不违背圣人法度，符合病情，各自成册。蒙藩宪丁夫子因为在戊午年时疫盛行，怜悯百姓的疾苦，如同身受一般，于是向下询问疫病从何开始，以及如何治疗，凄然叹息说：“唉！怎么能找到几十位明白这个道理的人，巡回救治，使那些在车轮大树下做梦魔心迷的人，一旦提升到冰山雪窦之中，何止喝下醍醐而感到痛快呢？”命令急忙付梓刊印以公之于同道中人。康熙己未年五月，吴门周扬俊禹载记述。
To establish a school of one's own. However, the completion of this book owes much to the efforts of Jin'er. The title *Songfeng Shuo Yi* (Discussions on Epidemics by Songfeng) indicates that he dared not claim it as his own possession, expressing the intention that merit should be attributed to his elders (father). Within the text, Shanghan (Cold Damage) and Yiwu (Epidemic Diseases) are distinguished clearly, as distinct as lines arranged on one's eyebrows. Furthermore, the theoretical pathways and treatment methods are quite prudent; he dares not conceal the strengths of the ancients to claim them as his own, nor does he allow himself to be bewildered by the prestige of former sages. However, epidemic symptoms are myriad and ever-changing; treating them requires neither rigidity nor subjective speculation. I only hope that gentlemen of like mind will apply their wisdom to adapt flexibly. This is my earnest wish. Thus serves as the preface. Written in the ninth month of the Jiyou year of Qianlong, Liu Kui of Songfeng.
[Zhou Yangjun's *Quanzhu Shuyi Quanshu* (Complete Book on Warmth, Heat, Summerheat, and Epidemics)] Four volumes. Extant.
Preface states: The Way of medicine is indeed difficult! Among all diseases, Shanghan (Cold Damage) is the most severe, while Warm-Heat diseases are even more fierce. Shanghan occurs only in one season, whereas Warm-Heat, Summerheat, and Epidemic diseases often manifest across three seasons. Since the duration is long, the number of patients increases. If one does not understand their origins, tracing the stream will not yield clarity; if one does not differentiate their categories, treatment will not be appropriate. Thus, Warm-Heat, Summerheat, and Epidemics all belong to Heat syndromes. Under a raging fire, there is a lack of even a drop of cooling relief. People have no distinction between ancient and modern times, but natures differ. Immersed in the wisdom of past sages, with aspirations akin to fine jade, I rely on a tiny spark of illumination to seek reflection in stillness. The Sages of antiquity first valued complexion and pulse, determining life and death based on whether Ying (Nutritive Qi) had or had not intersected, concluding in a few words. The Sages of the middle era specifically discussed the flourishing and decline of Grain Qi to determine life and death, also concluding in a few words. Zhang Zhongjing was a sage of the later age; having established formulas and theories, he left an inexhaustible treasury, using injuries and severances of the Bladder meridian to determine life and death, aligning perfectly with earlier methods without omission. Yet, in his *Treatise on Cold Damage*, the principles of Warm-Heat are vividly presented, detailing formulas such as Huangqin Tang (Scutellaria Decoction) and Baihu Tang (White Tiger Decoction), which constitute his treatment approach. Later scholars, if they could extend this meaning, could achieve infinite variations and divine efficacy over millennia. But failing to carefully examine the underlying principles, they instead rigidly adhere to these as methods for treating Shanghan. Why not consider that these original formulas possess neither exterior-releasing efficacy nor interior-purging power? What, then, did the Sage intend by establishing these laws? Since the Jin dynasty, suspicion and superstition have prevailed, and crude customs have persisted endlessly. For instance, Cui Wenxing interpreted Warm diseases by using Baizhu (Atractylodis Macrocephalae Rhizoma), Wutou (Aconiti Radix), Xixin (Asari Radix et Rhizoma), and Jiegeng (Platycodonis Radix), adding Fuzi (Aconiti Lateralis Radix Praeparata), naming it Laojun Shenming San (Old Lord's Divine Clarity Powder); adding Yinghuo (Lampyridis), it became Wuchengzi Yinghuo Wan (Wuchengzi's Firefly Pill). Using hot herbs to treat heat conditions is like adding fuel to the fire; who can discern the right from wrong? Again, Zhang Zhongjing's text states that Taiyang disease presenting with fever, aversion to cold absent, and thirst is termed Wenbing (Warm Disease). Zhu Gong's *Huoren Shu* (Book of Saving Lives) states that fever, aversion to cold, headache, and body pain constitute Wenbing. This already contradicts the Sage's teachings. It further claims that macules and cough appearing in spring and autumn constitute Wenbing. As for Fengwen (Wind-Warmth), treatment targets the Shaoyin meridian. His five prescribed formulas, such as Weirui Tang (Rehmannia Decoction), Zhimu Gegen Tang (Anemarrhenae and Puerariae Decoction), Fangji Tang (Stephania Decoction), Gualougen Tang (Trichosanthis Radix Decoction), and Gegen Longdan Tang (Puerariae and Gentianae Decoction), involve wind and fire blazing uncontrollably. He revised the Shengsan Zi formula, still utilizing Fuzi (Aconiti Lateralis Radix Praeparata), employing aromatic-dry herbs for both exterior and interior. Mr. Dongpo highly praised its efficacy when he was in Huangzhou. Little did he know that Zhu Gong had altered the formula three times, adopting Baidu San (Hundred Defects Powder) and avoiding hot herbs. Nevertheless, how do his merits compare to his faults? Wu Shi believed that damaged Shanghan complicated by warm-heat qi becomes Wenbing. Jiegu Laoren (Master Jiegu) was a master of Shanghan; his son Yunqi considered Shanghan that failed to resolve after passing through meridians as Wenbing, citing Wang Shuhe's words as Zhang Zhongjing's text. Zhao Sizhen claimed Zhang Zhongjing said that re-exposure to different pathogens transforms into Wenbing. Wang Ji claimed Zhang Zhongjing said exposure to warm qi causes Wenbing, and exposure to warm-heat causes Wendu (Warm-Toxicity). They completely disregarded what was recorded in the Sage's classics. Did such phrases ever exist? Chao Yuanfang's *Zhubing Yuanhou Lun* followed Cui Wenxing's dispersal method: on day one, using massage ointments and moxibustion; on day two, sweating to disperse; on day three, sweating again; on day four, inducing vomiting with Licui Wan (Veratrum Pill) and Gouti San (Momordica Powder); on days five and six, if unresolved, using acupuncture. Once heat entered the stomach, purgatives were administered with egg yolk soup. Consequently, Pang Anchang authored *Weiyan*, advocating reconciliation as the primary method, revering it as a spiritual treasure, fearing any deviation would lead to collapse. Comparing Chao and Pang, their errors were extreme. Li Sixun also advocated reconciliation, and Wang Haizang praised him as appropriate. During the peak of the Song Dynasty, no wise person surpassed him, yet he cannot be compared to others. Zhu Danxi excelled in treating Warm-Heat diseases, skillfully using cooling herbs; Warm-Heat diseases naturally resolved under his care, though this was not due to nuanced judgment. Li Dongguan was unskilled in external contractions but proficient in internal injuries; yet, deriving insights from the *Neijing*, he elucidated the concepts of Winter-Warmth and Spring-Warmth, truly serving as a torch in the darkness. Jiayan greatly admired him, saying he truly understood my heart. When Liu Hejian wrote *Shanghan Zhige*, discussing heat diseases with profound reasoning, he mixed them with proper Shanghan, making selection akin to finding gold dust amidst mud. In the late Ming, Fang Zhongxing wrote *Shanghan Tiaobian*, arguably entering Zhang Zhongjing's hall directly and opening new paths. Alas, his discussion on Warm-Heat also divided Yin and Yang, suggesting heat might be usable, thus becoming the model for Jiayan. Oh! Since the disease name is Warm-Heat, cooling herbs are naturally required. Yet for thousands of years, debates raged, with hesitations and evasions. High songs found few echoes in the Han court, while harmonious music played continuously in the Jin house. This is undoubtedly due to unclear lineages and lack of comprehensive understanding, resulting in habituation without awareness. Otherwise, why would each master willingly violate the Sage's rules so drastically? Regarding summer heat syndromes, they correspond to dampness-steaming diseases in the *Jingui Yaolue*. Jiegu and Dongguan distinguished Yin and Yang by movement and stillness: dynamic acquisition is Yang, treated with Baihu Tang; static acquisition is Yin, treated with Dashun and Lengxiang formulas. Did they not realize that in summer, with scorching sun, there is Yang without Yin, and the difference between movement and stillness is slight? Only when excessive consumption of ice fruits and cold foods, or reckless sexual activity, damages the Taiyin and Shaoyin meridions, can hot herbs be temporarily used. How can warm-natured herbs be regarded as universal remedies? Lin Fuzi, the Canal Transport Commissioner from Beihai, was a great man and medical authority. I stood in snow at his gate for three to five years, receiving much guidance. He therefore provided me with his printed edition of Zhang Fengkui's *Zhi Shu Shu* (Treatment of Summerheat Book) from the Ming Dynasty. It clarifies profound principles with precise, enduring accuracy. Though minor flaws exist, they do not obscure its great virtue, truly awakening the deaf and blind of ages past. As for Wang Shuhe stating that irregular qi of the four seasons, upon contraction, becomes epidemic: he did not know that non-seasonal qi does not become severe pathogenic factors, but merely cold epidemics. Major epidemics spreading door-to-door and region-wide with identical transmission occur after war and famine, where rotting corpses and filth fill the roads. Humans, existing within the interaction of qi, contract illness upon exposure; since the qi is uniform, the illness is uniform. Hence, the *Yueling* mandates burying bones in early spring without delay, as the Sage King foresaw this, not merely to benefit dead bones. Subsequent methods for treating epidemics lacked consensus. For example, Jiayan stated: Upper jiao is like mist, ascending to purge toxins; Middle jiao is like fermentation, draining to purge toxins; Lower jiao is like a drain, releasing to purge toxins. Wait until Ying and Wei circulate freely, then pursue and extract, preventing latent growth. This is indeed an unchangeable principle. However, to repeatedly exhaust meaning and trace transformations to their root, beyond Wu Youke's words, there is no other basis. Fortunately born in an enlightened era, unwilling to settle for mediocrity, I daily draw from the treasury of light, resolving to clear the thorny path. Compiling annotations on Zhang Zhongjing's *Shanghan Lun*, and supplementing the *Jingui Yaolue*, I first clarified the texts for Warmth, Heat, Summerheat, and Epidemics, collected formulas and theories, ensuring they did not contradict Sage methods but aligned with clinical reality, forming separate volumes. Thanks to Prefect Ding, who, witnessing the epidemic prevalence in the Wuwu year, pitied the people's suffering as if it were his own, inquired about the origin and treatment of epidemics, sighed sorrowfully: "Alas! Where can we find dozens who understand this principle to patrol and treat, lifting those lost in delusion onto icy peaks? Would it not be like drinking ambrosia?" He ordered urgent printing for public dissemination among colleagues. Recorded by Zhou Yangjun Yuzaï of Wumen in the fifth month of the Jiwu year of Kangxi.