时疫有首尾能食者，此邪不传胃，切不可绝其饮食，但不宜过食耳。有愈后数日
微渴、微热不思食者，此微邪在胃，正气衰弱，强与之，即为食复。有下后一日，便思食，食之有
味，当与之，先与米饮一小杯，加至茶瓯，渐进稀粥，不可尽意，饥则再与。如忽加吞酸，
反觉无味，乃胃气伤也，当停谷一日，胃气复，复思食也，仍如渐进法。有愈后十数日，脉
静身凉，表里俱和，但不思食者，此中气不苏，当与粥饮迎之，得谷后即思食觉饥。久而
不思食者，一法以人参一钱，煎汤与之，少唤胃气，忽觉思食，余勿服。
烦渴思饮，酌量与之。若引饮过多，自觉水停心下，名停饮，宜四苓散最妙。如大渴
思饮冰水及冷冻饮料，无论四时皆可量与。盖内热之极，得冷冻饮料相救甚宜，能饮一升，止与半升
，宁使少顷再饮。至于梨汁、藕汁、蔗浆、西瓜皆可备不时之需。如不欲饮冷，当易百滚
汤
与之，乃至不思饮，则知胃和矣。
四苓汤
茯苓（二钱） 泽泻（一钱五分） 猪苓（一钱五分） 陈皮（一钱）
取长流水煎服。古方有五苓散，用桂枝者，以太阳中风，表证未罢，并入膀胱，用四苓以利
小便，加桂枝以解表邪，为双解散，即如少阳并于胃，以大柴胡通表里而治之。今人但见小
便不利，便用桂枝，何异聋者之听宫商。胃本无病，故用白术以健中，今不用白术者，疫邪
传胃而渴，白术性壅，恐以实填实也。加陈皮者，和中利气也。
在时行疫病中，有些患者从头到尾都能进食，这是因为病邪没有传入胃腑，此时切不可强行禁止其饮食，只是不宜过量食用罢了。有些患者在病愈后数日，出现轻微口渴、微热且不想吃东西的情况，这是轻微的余邪留在胃中，正气虚弱所致，如果强行喂食，就会导致“食复”（因饮食不当导致的疾病复发）。如果在攻下法治疗后一天，患者就想要吃东西，并且觉得食物有味道，应当给予饮食，先给一小杯米汤，逐渐增加到茶碗的量，再慢慢过渡到稀粥，不要一次性吃得太饱，饿了再给。如果突然感到吞酸，反而觉得食物无味，这是胃气受损的表现，应当停止进食一天，待胃气恢复，再次想吃东西时，仍按上述渐进的方法喂养。有些患者在病愈十几天后，脉象平静、身体凉爽，表里调和，只是不想吃东西，这是中焦之气未恢复，应当用粥饮来引导胃气，吃到谷物后就会想吃饭并感到饥饿。如果长时间不想吃东西，可以用一钱人参煎汤服用，以稍微唤醒胃气，一旦忽然感觉想吃东西，其余时间不要再服用人参。
对于烦躁口渴想喝水的情况，酌情给予饮水。如果饮水过多，自觉水停在心下，这称为“停饮”，最适合使用四苓散。如果极度口渴，想喝冰水或冷冻饮料，无论什么季节都可以适量给予。因为体内热邪极盛，用冷冻饮料来救治非常适宜，能喝一升，只给半升，宁可让他过一会儿再喝。至于梨汁、藕汁、甘蔗浆、西瓜等，都可以作为应急之需。如果患者不想喝冷饮，应当改用百滚汤（煮沸的水）给他喝，直到他不想再喝水，就知道胃气已经调和了。
四苓汤方：茯苓（二钱）、泽泻（一钱五分）、猪苓（一钱五分）、陈皮（一钱）。
用长流水煎服。古方中有五苓散，其中使用了桂枝，是因为太阳中风证，表证尚未解除，病邪并入膀胱，所以用四苓散来利小便，加桂枝来解表邪，这是一种表里双解的方法。这就好比少阳病邪并入胃腑，用大柴胡汤通调表里来治疗一样。现在的人只要见到小便不利，就用桂枝，这和聋人听辨音律有什么区别呢？胃本身没有病变，所以古方中用白术来健运中焦，现在不用白术的原因，是因为疫邪传入胃腑导致口渴，白术性质壅滞，恐怕会“以实填实”（加重实证）。加入陈皮，是为了调和中焦、理气。
In the course of epidemic febrile diseases, some patients are able to eat from beginning to end; this indicates that the pathogenic factor has not transmitted to the Stomach. Under no circumstances should their diet be strictly prohibited, though overeating should be avoided. In some cases, several days after recovery, the patient experiences slight thirst, mild fever, and loss of appetite. This is due to slight residual pathogens remaining in the Stomach and the weakness of the healthy Qi (Zhengqi). Forcing food upon them will lead to "food relapse" (recurrence of illness caused by improper diet). If, one day after purgative treatment, the patient desires food and finds it palatable, food should be provided. Start with a small cup of rice water, gradually increasing to the amount of a tea bowl, then slowly advance to thin congee. Do not allow the patient to eat to fullness; feed again when hungry. If sudden acid regurgitation occurs and food suddenly tastes bland, this indicates injury to the Stomach Qi. Grain intake should be suspended for one day. Once the Stomach Qi recovers and the desire to eat returns, resume the gradual advancement method. In some cases, more than ten days after recovery, the pulse is calm, the body is cool, and both exterior and interior are harmonious, yet there is still no desire to eat. This signifies that the Middle Jiao Qi has not yet revived. Provide congee or soup to guide the Stomach Qi; once grain is ingested, the desire to eat and hunger will return. If there is prolonged lack of appetite, administer a decoction of one qian of Renshen (Ginseng Radix et Rhizoma) to slightly awaken the Stomach Qi. Once the desire to eat suddenly appears, discontinue further administration.
For cases of irritability, thirst, and desire to drink, provide fluids according to the patient's capacity. If excessive drinking leads to a sensation of water stagnating beneath the heart, this is termed "fluid retention" (Ting Yin); Si Ling San (Four-Ingredient Powder) is most appropriate. If extreme thirst drives the patient to desire ice water or frozen beverages, these may be given in moderation regardless of the season. Since internal heat is at its peak, cold beverages are highly suitable for relief. If the patient can drink one sheng, provide only half a sheng; it is better to allow them to drink again after a short interval. Pear juice, lotus root juice, sugarcane syrup, and watermelon can all serve as emergency supplies. If the patient does not desire cold drinks, switch to boiling hot water until they no longer wish to drink, indicating that the Stomach Qi has harmonized.
Si Ling Tang Formula: Fu Ling (Poria, 2 qian), Ze Xie (Alisma Rhizome, 1.5 qian), Zhu Ling (Polyporus, 1.5 qian), Chen Pi (Citrus Reticulata Peel, 1 qian).
Decoct with long-flowing water. The ancient formula Wu Ling San (Five-Ingredient Powder) includes Gui Zhi (Cinnamon Twig) because in Taiyang Wind Strike syndrome, the exterior pattern has not resolved, and the pathogen has entered the Bladder. Si Ling San is used to promote urination, while Gui Zhi is added to resolve the exterior pathogen, forming a dual-resolution strategy. This is analogous to Shaoyang pathogen transmitting to the Stomach, treated with Da Chai Hu Tang to unblock both exterior and interior. Currently, people use Gui Zhi merely upon seeing difficulty in urination; how is this different from a deaf person attempting to distinguish musical tones? The Stomach itself is not diseased, which is why Bai Zhu (Atractylodis Macrocephalae Rhizoma) is used in ancient formulas to strengthen the Middle Jiao. It is omitted here because epidemic pathogens have transmitted to the Stomach causing thirst; Bai Zhu has a cloying nature, and using it might exacerbate excess conditions ("filling excess with excess"). Chen Pi is added to harmonize the Middle and regulate Qi.