瘟疫者，因伤寒之热未已，更感时行之气，而为瘟疫也。其症身热头疼，烦渴呕逆，或有汗，或无汗。皆
由温热相合而成，治宜寒凉解热为主。经曰、更遇温气，变为瘟疫。则知是再感温气而成瘟疫，更感
温热而成温毒者也。何活人书混注冬温症下，而百病歌强以冬温温疫为一病。不知冬温是感非
节之气，长幼之病相似，时行之气为病也。温疫乃伤寒再感温气而成，实相似而非也。敢录之。
瘟疫者，浑身壮热，惛惛不爽，沿门阖境，递乡传染，盛于春夏之间者是也。虽因时气而得，然所感者
皆由恶毒异气而成，非若春寒夏凉秋热冬温之类也。夫天地间之气，升于春，浮于夏，不无有恶毒
者在焉。人在气中莫知也，若正气虚者，遂致传染。或病者身热，其气蒸蒸浮越于外，若正气虚者，亦
致传染。然感天地之邪者，在春夏间，感病人之邪者，无分春夏者也。是以狱中此病，四时无间，最易
传染，其不染者，由正气内实邪不能感也。然感是邪者，从口鼻而入也，由是正被邪侵，怫郁烦扰，而
病作矣。虽因天地之邪，实自内出者也。故感受之因，异伤寒，异温暑，异非时感冒之寒疫。其治法亦
异也，故丹溪用人中丸，补、散、降三法并施。明医杂着用清热解毒汤，内、外兼施。斯二者，乃治瘟疫之
大法也，大率当辟邪散气，扶助正气为主。若与长幼相似之时行混论，则非矣。今人多以温病热病
名时行，又以温毒为瘟疫，谬之甚矣。噫，非造道之元，乌能识此。
西山记曰、近秽气，伤真气。孙真人曰、乘马夜行，当沐浴更衣，方可近小儿、使不闻马毒气，不然则多天吊急
惊也。钱仲阳曰、步粪秽之履，毋近婴儿。亦此意也。
雍正癸丑，疫气流行，抚吴使者属先生制此方，全活甚众，时人比之普济消毒饮云。
先生云、时毒疠气，必应司天。癸丑太阴湿土气化运行，后天太阳寒水，湿寒合德，挟中运之火，流行气
交，阳光不治，疫气乃行。故凡人之脾胃虚者，乃应其厉气，邪从口鼻皮毛而入。病从湿化者，发热目黄，
胸满，丹疹，泄泻。当察其舌色，或淡白，或舌心干焦者，湿邪犹在气分，用甘露消毒丹治之。若壮热旬日
不解，神昏谵语，斑疹，当察其舌，绛干光圆硬，津涸液枯，寒从火化，邪已入营矣，用神犀丹。
瘟疫，是因为伤寒的热邪尚未消退，又感受了时行的疫气，从而形成的瘟疫。其症状表现为身体发热、头痛、心烦口渴、恶心呕吐，有的有汗，有的无汗。这都是由温热之邪相合而造成的，治疗应当以寒凉清热为主。《内经》说：“如果再遇到温气，就会转变为瘟疫。”由此可知，这是再次感受温气而成为瘟疫，再次感受温热之气而成为温毒的。为什么《活人书》将其混注在冬温证之下，而《百病歌》强行将冬温和温疫归为同一种病？他们不知道，冬温是感受了非时令之气，老少患病症状相似，属于时行之气致病；而温疫则是伤寒之后再次感受温气而成，虽然症状相似但病因不同。特此记录于此。
所谓瘟疫，是指全身高热、神志昏沉不清爽，沿着门户和整个地区，逐乡传染，且在春夏两季最为严重的疾病。虽然是因为时行疫气而得病，但所感受的都是由恶毒异气造成的，不像春寒、夏凉、秋热、冬温这类普通气候异常所致。天地之间的气，春季升发，夏季浮越，其中难免含有恶毒之气。人在气中生活却不知晓，如果正气虚弱，就会导致被传染。或者病人身体发热，热气蒸腾浮越于体表，如果旁人正气虚弱，也会被传染。然而，感受天地邪气的，多在春夏季节；感受病人邪气的，则不分春夏季节。因此监狱中这种病，四季都有，最容易传染，那些没有被感染的，是因为正气内部充实，邪气无法侵入。但是感受这种邪气的途径，是从口鼻进入的，因此正气被邪气侵犯，气机怫郁烦扰，疾病就发作了。虽然起因是天地之邪，但实际上是从体内发出的。所以感受的原因，不同于伤寒，不同于温暑，也不同于非时令感冒的寒疫。其治疗方法也不同。因此朱丹溪使用人中丸，补法、散法、降法三法并用；《明医杂著》使用清热解毒汤，内治外治兼施。这两者，是治疗瘟疫的大法，大抵应当以辟除邪气、疏散气机、扶助正气为主。如果与时行病（长幼相似的流行病）混为一谈，那就错了。现在的人多把温病、热病称为时行病，又把温毒称为瘟疫，错误非常严重。唉，如果不是造诣极深的人，怎么能识破这一点呢？
西山记述说：靠近污秽之气，会损伤真气。孙思邈说：骑马夜行，应当沐浴更衣，才能接近小儿，以免让小儿闻到马的毒气，否则会导致天吊急惊风。钱乙说：穿着走过粪秽的鞋子，不要靠近婴儿。也是这个意思。
雍正癸丑年，疫气流行，治理吴地的使者嘱托先生制定此方，保全了很多人的生命，当时的人将此方比作普济消毒饮。
先生说：时毒疠气，必然与司天之气相应。癸丑年是太阴湿土气化运行，后天太阳寒水之气加临，湿寒合德，挟带中运之火，在气交之中流行，阳光不能制约，疫气于是盛行。所以凡是脾胃虚弱的人，就会应对其厉气，邪气从口鼻皮毛而入。病情从湿转化的，表现为发热、目黄、胸满、丹疹、泄泻。应当观察舌色，如果舌色淡白，或者舌心干焦，说明湿邪还在气分，用甘露消毒丹治疗。如果高热十天不解，神志昏迷、胡言乱语、出现斑疹，应当观察舌象，如果舌质绛红、干燥、光滑、圆硬，津液枯竭，说明寒从火化，邪气已经入营，用神犀丹治疗。
Plague (Yi Wen) arises when the heat pathogen of Cold Damage (Shang Han) has not yet subsided, and one is further affected by the epidemic qi of the season, resulting in plague. Its symptoms include high fever, headache, irritability with thirst, nausea and vomiting; there may be sweating or no sweating. These are all caused by the combination of warm and heat pathogens. Treatment should primarily focus on cooling and clearing heat. The Classics state: "If one encounters warm qi again, it transforms into plague." This indicates that plague results from a secondary infection of warm qi, and wen du (warm toxin) results from a secondary infection of warm-heat qi. Why does the *Huorensu* confuse this by annotating it under winter-warm syndrome, and why does the *Baibing Ge* forcibly equate winter-warm and epidemic plague as the same disease? They fail to realize that winter-warm is caused by non-seasonal qi, where illness affects people of all ages with similar symptoms, belonging to seasonal epidemic qi. Plague, however, forms after cold damage when warm qi is encountered again; although symptoms may appear similar, the etiology differs. I hereby record this.
Plague refers to a condition characterized by severe whole-body fever, mental confusion and discomfort, spreading door-to-door and village-to-village through contagion, and peaking during spring and summer. Although contracted via seasonal epidemic qi, the pathogen involved is formed by evil and toxic abnormal qi, unlike ordinary climatic anomalies such as spring cold, summer coolness, autumn heat, or winter warmth. The qi of heaven and earth rises in spring and floats in summer, inevitably containing some toxic elements. Humans live within this qi without realizing it; if their righteous qi (Zheng Qi) is deficient, they become susceptible to contagion. Alternatively, if a patient's body is hot, with steaming heat floating outward, those around them with deficient righteous qi may also become infected. However, contracting the pathogen of heaven and earth typically occurs in spring and summer, whereas contracting the pathogen from an infected person can occur at any time. Therefore, in prisons, this disease persists throughout the four seasons and is highly contagious. Those who remain uninfected do so because their internal righteous qi is solid, preventing the pathogen from invading. Nevertheless, the route of entry for this pathogen is through the mouth and nose. Consequently, the righteous qi is invaded by the pathogen, leading to stagnation, oppression, and irritation, causing the disease to manifest. Although the origin lies in the pathogen of heaven and earth, it essentially emerges from within. Thus, the cause of contraction differs from cold damage, warm-summer heat, and non-seasonal cold-epidemic catarrh. Accordingly, the treatment methods differ. For instance, Zhu Danxi used Renzhong Wan, employing tonification, dispersal, and descending methods simultaneously; *Mingyi Zazu* utilized Qingre Jiedu Tang, combining internal and external treatments. These two approaches represent the major principles for treating plague: generally, one must dispel evil qi, dissipate stagnant qi, and support righteous qi. To conflate this with seasonal epidemics (where illness affects families similarly) would be incorrect. Nowadays, many mistakenly call warm diseases and heat diseases "seasonal epidemics," and label warm toxins as plague, which is a significant error. Alas, only those with profound understanding can recognize this truth.
The Xishan Record states: "Approaching foul odors damages true qi." Sun Simiao said: "When riding a horse at night, one should bathe and change clothes before approaching children, so they do not smell the 'horse poison'; otherwise, it may cause Tian Diao Ji Jing Feng (sudden infantile convulsion)." Qian Yi said: "Do not approach infants while wearing shoes that have walked through filth." This conveys the same meaning.
In the Gui Chou year of the Yongzheng reign, epidemic qi was prevalent. The envoy governing Wu entrusted Mr. Ye with formulating this prescription, saving many lives. Contemporary people compared it to Puji Xiaodu Yin.
Mr. Ye stated: Seasonal toxins and pestilential qi correspond to the ruling celestial qi. In the Gui Chou year, Taiyin Damp Earth qi was operating, followed by Taiyang Cold Water qi. Dampness and cold combined, carrying the fire of the central movement, circulating in the intersection of qi. As solar yang failed to control the situation, epidemic qi flourished. Therefore, individuals with spleen and stomach deficiency were susceptible to this pestilential qi, which entered through the mouth, nose, skin, and hair. When the pathology transformed via dampness, symptoms included fever, yellow eyes, chest fullness, erysipelas-like rashes, and diarrhea. One should observe the tongue color; if pale white or dry and scorched in the center, the damp pathogen remains in the qi level, treat with Ganlu Xiaodu Dan. If high fever persists for ten days without resolution, accompanied by coma, delirium, and maculopapular rashes, observe the tongue; if crimson, dry, smooth, round, and hard, indicating exhaustion of fluids and essence, where cold transforms into fire and the pathogen has entered the ying (nutritive) level, treat with Shenxi Dan.