天师曰∶瘟疫之症，其来无方。然而召之亦有其故。或人事之错乱，或天时之乖违，或尸气之缠
染，或毒瓦斯之变蒸，皆能成瘟疫之症也。症既不同，治难画一。然而瘟疫之人，大多火热之气蕴蓄于房
户。则一家俱病；蕴蓄于村落，则一乡俱病；蕴蓄于市廛，则一城俱病；蕴蓄于道路，则千里俱病。故症
虽多，但去其火热之气，而少加祛邪逐秽之品，未有不可奏功而共效者也。方用大黄三钱，元参五钱，
柴胡一钱，石膏二钱，麦冬三钱，荆芥一钱，白芍三钱，滑石三钱，天花粉三钱，水煎服。此方可通治
瘟疫之病，出入加减，无不奏功。此方之妙，用大黄以荡涤胸腹之邪，用荆芥、柴胡以散其半表半里之邪
气，用天花粉以消痰去结，用石膏以逐其胃中之火，用芍药以平肝木，不使来克脾气，则正气自存，而邪
气自出。此方最妥最神，治瘟疫者，以此为枕中秘。
张公曰∶瘟疫不可先定方。瘟疫来之无方也。不可空缺一门，天师所以酌定此方，可以救世。大约可
据之以治时气之病，而终不可以治气数之灾也。
天师曰∶瘴疠者，乃两粤之气郁蒸而变之者也。其气皆热而非寒，其症皆头痛而腹满，土人服槟榔无
碍者，辛以散之也。盖火气得寒，反抑郁而不伸，槟榔气辛。同气易入，其味却散，故适与病相宜。然止
可救一时之急，终不可恃之为长城也。今立一方，可长治瘴疠之侵。人参一钱，白术五钱，茯苓三钱，陈
皮五分，甘草五分，半夏一钱，槟榔一钱，枳壳五分，柴胡五分，五味子五粒，麦冬三钱，水煎服。此
方之妙，全非治瘴疠之品，而服之自消。盖健脾则气旺，气旺则瘴疠不能相侵，即既感者，方中
已有去瘴疠之药，岂有不奏功立应者乎。此瘴疠治法，又宜知之也。
或人有感疠而成大麻风者，又不可如是治法。盖大麻风纯是热毒之气，裹于皮肤之间，湿气又藏
遏于肌骨之内，所以外症皮红生点，须眉尽落，遍体腐烂，臭气既不可闻，人又安肯近而与治。予心
痛之，乃立一奇方。用元参四两，苍术四两，熟地四两。苍耳子四两，薏仁四两，茯苓四两，名为
四六汤。各为末，蜜为丸。每日吞用一两，二料必然全愈。盖此方之妙，能补肾健脾、而加入散风去
湿，正补则邪自退，不必治大风，而大风自治矣。急宜先刻一张，广行施舍，功德又何可量哉。止忌房
事而已。
华君曰∶传予方不同。用槟榔一钱，白芍三钱，柴胡八分，白术三钱，茯苓三钱，车前子二钱，
枳壳五分，白芥子
三钱，水煎服。有火，加黄连五分，水煎服。二剂即瘴消，亦妙方也。
大麻风，予有奇方。用苍术二两，熟地二两，元参二两，苍耳子二两，车前子二两，生甘草二
两，金银花十两，蒲公英四两，白芥子二两，各为末、蜜为丸，料全愈。此方中和之中有妙理，似胜
天师传方也。尚有论二篇，并传之。
一论真假。病有真假，则药岂可无真伪。盖假对假，而真乃现。苟必真以治假，则假症反现真病以
惑人。故必用假药以治假症也。如上焦极热，而双足冰凉，此下寒乃真寒而上热乃假热也。设我以凉
药投之，下喉自快，及至中焦，已非其所喜。必且反上而不纳。况药又不肯久居于中焦，势必行至下
焦而后已。乃下焦冰凉世界，以寒入寒，虽同气相通、似乎可藏，殊不知阴寒之地、又加冰雪，必然积
而不流，成冰结冻，何有已时，必得大地春回，阳和有气而后化。人身假热之症。亦正相同，倘以寒药
投之，自然违背，先以热药投之，亦未必遂顺其性。法当用四逆汤，加人尿、胆汁，调凉与服。则下
喉之时，自觉宽快，不致相逆其拂抑之气。及至中焦，味已变温，性情四合。引入下焦，则热性大作，
不啻如贫子得衣、乞儿逢食。下既热矣，则龙雷之火有可归之宅，自然如蜃之逢水，龙之得珠，潜返于
渊，不知不觉，火消乌有矣。四逆汤，热药也。乱之以人尿、胆汁，则热假为寒，以骗症之假寒作热，实
有妙用。倘执定以热攻寒之说，而不知以假 热之方，则肾且坐困。尽以真热之药，
遽治假热之病，必至 格而不入。此真假之宜知，予所以特为作论。此一端之法，可通之以治假寒
之症矣。
二论内外治法。内病治内，外病治外，人皆知之矣。不知内病可以外治，而外病可以内攻也。夫
外病徒于外治之，必致日久而难效，必须内治之，可旦夕奏功也。如痈疽结毒之类是也。人见痈疽等症之
发于外，以铁箍散围之，以刀圭刺之，以膏药贴之，以末药敷之，纵然药神，亦不能速效必用内药内散，
不过一二日之间，便为分消乌有，然则何可徒治其外哉。至于内病以药内散，实多奇功，不比外症之难
愈。然而内外两施，表里兼治，其功更捷。如引导之奇，按摩之异，又不可不急讲也。
天师曰∶二论俱欠明快警切，似不必传。
天师说：瘟疫这种病症，发作没有固定的规律。然而招致它也是有原因的。或者是人事的错乱，或者是天时的乖违，或者是尸气的传染，或者是毒瓦斯的变化蒸腾，都能形成瘟疫的病症。症状既然不同，治疗也就难以统一。但是患瘟疫的人，大多是因为火热之气蕴蓄在房舍之中。如果蕴蓄在房舍中，则一家都生病；蕴蓄在村落中，则一乡都生病；蕴蓄在集市里，则全城都生病；蕴蓄在道路上，则千里之地都生病。所以症状虽然多，但只要去除火热之气，再稍微加入一些祛邪逐秽的药物，没有不能见效并产生疗效的。方剂用大黄三钱，玄参五钱，柴胡一钱，石膏二钱，麦冬三钱，荆芥一钱，白芍三钱，滑石三钱，天花粉三钱，水煎服。这个方子可以通治瘟疫的病，根据情况出入加减，没有不奏效的。这个方子的妙处在于：用大黄来荡涤胸腹中的邪气，用荆芥、柴胡来发散半表半里的邪气，用天花粉来消除痰结，用石膏来驱逐胃中的火气，用芍药来平抑肝木，不让它来克制脾气，那么正气自然保存，而邪气自然排出。这个方子最稳妥最神奇，治疗瘟疫的人，把它当作枕中秘宝。
张公说：瘟疫不可以预先定好方子。因为瘟疫来得没有固定规律。不可让医门空缺一法，天师所以斟酌制定这个方子，是可以救世的。大致可以根据它来治疗时行疫病，但最终不可以用来治疗气数注定的灾祸。
天师说：瘴疠，是两广地区（广东、广西）气候郁热蒸腾所变成的。那里的热气都是热而不是寒，症状都是头痛和腹部胀满，当地人服用槟榔没有妨碍，是因为槟榔味辛能发散。大概火气遇到寒气，反而抑郁而不能舒展，槟榔气味辛散，同气容易进入，它的味道却是散的，所以恰好与病情适宜。然而只可以挽救一时的急症，最终不可以依靠它作为长久之计。现在设立一个方子，可以长期治理瘴疠的侵袭。人参一钱，白术五钱，茯苓三钱，陈皮五分，甘草五分，半夏一钱，槟榔一钱，枳壳五分，柴胡五分，五味子五粒，麦冬三钱，水煎服。这个方子的妙处，全都不是直接治疗瘴疠的药物，但服用后自然消除。因为健脾则气旺，气旺则瘴疠不能侵犯，即使已经感染，方中已有去除瘴疠的药物，哪有不能立即见效的道理呢。这个瘴疠治法，也应该知道。
有人感染疠气而成为大麻风病的，又不应该用这样的治法。因为大麻风纯粹是热毒之气，包裹在皮肤之间，湿气又藏匿遏止在肌骨之内，所以外在症状是皮红生点，胡须眉毛全部脱落，全身腐烂，臭气不可闻，人又怎么肯靠近来治疗呢。我心里痛惜它，于是设立一个奇方。用玄参四两，苍术四两，熟地黄四两，苍耳子四两，薏苡仁四两，茯苓四两，名为四六汤。各研为末，蜂蜜制成丸药。每天吞服一两，两料必然全愈。这个方子的妙处，能补肾健脾，而加入散风去湿的药，正补则邪气自然退却，不必专门治疗大风病，而大风病自然痊愈了。急忙应当先刻印一张，广泛施行施舍，功德哪里可计量呢。只是忌讳房事罢了。
华君说：传授我的方子不同。用槟榔一钱，白芍三钱，柴胡八分，白术三钱，茯苓三钱，车前子二钱，枳壳五分，白芥子三钱，水煎服。有火的，加黄连五分，水煎服。两剂即瘴气消除，也是妙方。
大麻风，我有奇方。用苍术二两，熟地黄二两，玄参二两，苍耳子二两，车前子二两，生甘草二两，金银花十两，蒲公英四两，白芥子二两，各研为末，蜂蜜制成丸药，两料全愈。这个方子中和之中有妙理，似乎胜过天师传授的方子。还有两篇论述，一并传下来。
一篇论真假。病有真假，那么药难道没有真伪吗？大概假对假，真象才显现。如果一定要用真药去治假症，那么假症反而会显现出真病来迷惑人。所以必须用假药去治假症。如上焦极热，而双足冰凉，这是下寒是真寒而上热是假热。假设我用凉药投下去，刚下喉时自己觉得爽快，等到到了中焦，就已经不是它所喜欢的了。必定会反逆上来而不纳受。况且药又不肯久居于中焦，势必行至下焦才停止。乃至于下焦是冰凉的世界，以寒入寒，虽然同气相通，似乎可以藏身，殊不知阴寒之地，又加上冰雪，必然积聚而不流动，结成冰冻，什么时候才能结束呢？必须得到大地春回，阳和有生气后才能化解。人身假热的症状，也完全相同，如果用寒药投下去，自然违背病情，先用热药投下去，也未必就顺从它的本性。方法应当用四逆汤，加入人尿、胆汁，调凉后服用。那么下喉的时候，自觉宽快，不至于相逆拂抑之气。等到到了中焦，味道已经变为温性，性情四合。引入下焦，则热性大作，不啻如穷人得了衣服、乞丐逢到食物。下部既已热了，那么龙雷之火就有可归之宅，自然如蜃遇水、龙得珠，潜返于深渊，不知不觉，火消烟灭了。四逆汤，是热药。扰乱它以人尿、胆汁，则热假作寒，以欺骗病症的假寒作热，实在有妙用。如果执着于以热攻寒的说法，而不知道用假热之方，那么肾就会坐困。尽用真热之药，仓促治疗假热之病，必定导致格拒而不入。这真假的宜知，所以我特意作此论述。这一端的方法，可以通用于治疗假寒的症状了。
二篇论内外治法。内病治内，外病治外，人们都知道的。却不知道内病可以外治，而外病可以内攻。对于外病仅仅在外治上处理，必定导致日久难见效，必须内治，可以早晚见效。如痈疽结毒之类的就是。人们见痈疽等症发于外部，用铁箍散围敷，用刀圭刺破，用膏药贴敷，用末药敷涂，纵然药神，也不能速效。必须用内药内散，不过一二日之间，便消散无迹，那么怎么能仅仅治疗其外部呢。至于内病用药内散，实在多有奇功，不比外症难愈。然而内外两施，表里兼治，功效更快捷。如引导的奇妙，按摩的不同，又不可以不急于讲求。
天师说：这两篇论述都不够明快警切，似乎不必流传。
Tianshi (Heavenly Master) said: The onset of plague (Yiwen, 瘟疫) is unpredictable. However, its occurrence has causes. It may result from human disorder, climatic deviation, infection by corpse qi (尸气), or the transformation and steaming of toxic vapors (毒瓦斯), all of which can lead to plague. Since symptoms vary, treatment cannot be uniform. Nevertheless, most plague patients harbor excessive heat-fire qi (火热之气) within their dwellings. If this heat accumulates in a house, the whole family falls ill; if in a village, the whole township; if in a market, the whole city; if on roads, regions spanning thousands of li are affected. Thus, although symptoms are diverse, if one eliminates the heat-fire qi and adds herbs that dispel pathogens and purge filth, efficacy is invariably achieved. The prescription consists of Da Huang (Rhei Radix et Rhizoma) 3 qian, Xuan Shen (Scrophulariae Radix) 5 qian, Chai Hu (Bupleuri Radix) 1 qian, Shi Gao (Gypsum Fibrosum) 2 qian, Mai Dong (Ophiopogonis Radix) 3 qian, Jing Jie (Schizonepetae Herba) 1 qian, Bai Shao (Paeoniae Radix Alba) 3 qian, Hua Shi (Talcum) 3 qian, and Tian Hua Fen (Trichosanthis Radix) 3 qian. Decoct with water and take orally. This formula can treat plague generally; with appropriate modifications, it is always effective. Its brilliance lies in using Da Huang to purge pathogenic factors from the chest and abdomen, Jing Jie and Chai Hu to disperse pathogenic qi at the half-exterior half-interior level, Tian Hua Fen to resolve phlegm and dissipate nodules, Shi Gao to expel stomach fire, and Bai Shao to soothe Liver wood so as not to overact upon Spleen earth, thereby preserving righteous qi and allowing pathogenic qi to exit. This formula is most secure and miraculous; practitioners of plague should regard it as a secret treasure.
Zhang Gong said: One cannot preset a formula for plague, as its arrival is unpredictable. To leave a gap in medical practice is unacceptable; thus, Tianshi formulated this prescription to save lives. Generally, it can be used to treat seasonal epidemic diseases (Shiqi, 时气), but it should not be relied upon to treat disasters determined by fate.
Tianshi said: Zhangli (瘴疠, miasma/pestilence) arises from the stagnant and steaming climate of Guangdong and Guangxi. The qi there is hot, not cold; symptoms include headache and abdominal fullness. Locals take Bing Lang (Arecae Semen) without adverse effects because its pungent flavor disperses stagnation. Fire qi, when met with cold, becomes depressed and fails to expand; Bing Lang’s pungency allows it to enter easily due to similar properties, and its dispersing nature suits the pathology. However, it only addresses acute emergencies and cannot serve as a long-term solution. I now establish a formula for the chronic management of Zhangli: Ren Shen (Ginseng Radix et Rhizoma) 1 qian, Bai Zhu (Atractylodis Macrocephalae Rhizoma) 5 qian, Fu Ling (Poria) 3 qian, Chen Pi (Citri Reticulatae Pericarpium) 5 fen, Gan Cao (Glycyrrhizae Radix et Rhizoma) 5 fen, Ban Xia (Pinelliae Rhizoma) 1 qian, Bing Lang 1 qian, Zhi Ke (Aurantii Fructus Immaturus) 5 fen, Chai Hu 5 fen, Wu Wei Zi (Schisandrae Fructus) 5 grains, and Mai Dong 3 qian. Decoct with water and take orally. The merit of this formula lies not in directly treating Zhangli, but in resolving it naturally. By strengthening the Spleen, Qi becomes robust; robust Qi repels Zhangli. Even if infection has occurred, the formula contains agents that eliminate Zhangli, ensuring prompt efficacy. This method for treating Zhangli should be known.
If someone contracts pestilential qi and develops Leprosy (Da Ma Feng, 大麻风), this method is inappropriate. Leprosy involves pure heat-toxin qi enveloping the skin and dampness obstructing the muscles and bones. External symptoms include red skin with spots, loss of eyebrows and beard, generalized ulceration, and unbearable odor, causing people to avoid contact. Pitying this condition, I devised a miraculous formula: Yuan Shen (Scrophulariae Radix) 4 liang, Cang Zhu (Atractylodis Rhizoma) 4 liang, Shu Di Huang (Rehmanniae Radix Praeparata) 4 liang, Cang Er Zi (Xanthii Fructus) 4 liang, Yi Yi Ren (Coicis Semen) 4 liang, and Fu Ling 4 liang. Named Si Liu Tang (Four-Six Decoction), grind into powder and form pills with honey. Take 1 liang daily; two courses will ensure complete recovery. The formula’s virtue is tonifying the Kidney and Spleen while dispersing wind and draining dampness. When righteousness is strengthened, pathogens retreat spontaneously; thus, Leprosy heals itself without direct attack. Print this widely for public benefit; the merit is immeasurable. Abstinence from sexual activity is required.
Hua Jun said: My transmitted formula differs: Bing Lang 1 qian, Bai Shao 3 qian, Chai Hu 8 fen, Bai Zhu 3 qian, Fu Ling 3 qian, Che Qian Zi (Plantaginis Semen) 2 qian, Zhi Ke 5 fen, Bai Jie Zi (Sinapis Semen) 3 qian. Decoct with water. For cases with fire, add Huang Lian (Coptidis Rhizoma) 5 fen. Two doses eliminate miasma; it is also an excellent formula.
For Leprosy, I have another miraculous formula: Cang Zhu 2 liang, Shu Di Huang 2 liang, Yuan Shen 2 liang, Cang Er Zi 2 liang, Che Qian Zi 2 liang, Sheng Gan Cao (Raw Glycyrrhizae Radix et Rhizoma) 2 liang, Jin Yin Hua (Lonicerae Japonicae Flos) 10 liang, Pu Gong Ying (Taraxaci Herba) 4 liang, Bai Jie Zi 2 liang. Grind into powder, make honey pills. Two courses ensure recovery. This formula embodies subtle principles within harmony, seemingly superior to Tianshi’s formula. Two additional essays are transmitted herewith.
Essay One: True and False. Diseases have true and false aspects; therefore, medicines must be selected with discernment. False matches false, revealing the true. If one uses true medicine for a false syndrome, the false syndrome may manifest as a true disease, confusing the practitioner. Thus, one must use "false" medicine to treat "false" syndromes. For example, extreme heat in the Upper Jiao with icy cold feet indicates true cold in the Lower Jiao and false heat in the Upper Jiao. If cool medicines are administered, they may feel pleasant initially but will be rejected by the Middle Jiao and descend to the Lower Jiao. Introducing cold into a cold environment leads to freezing and stagnation, requiring spring warmth to melt. Similarly, false heat in the body resists cold medicines. The method is to use Si Ni Tang (Frigid Extremities Decoction) with human urine and bile, cooled before administration. This tricks the throat into acceptance. As it reaches the Middle Jiao, the taste warms, harmonizing with the body. Entering the Lower Jiao, the heat expands, providing a home for Dragon-Lei fire (龙雷之火), which returns to the abyss like a dragon finding its pearl. Si Ni Tang is hot; adding urine and bile disguises it as cold to deceive the false-cold presentation. Clinging strictly to "heat attacks cold" theory without understanding "false-heat formulas" risks trapping the Kidney. Using purely hot medicines for false-heat diseases causes rejection. Understanding this distinction is crucial. This principle applies to treating false-cold syndromes as well.
Essay Two: Internal and External Treatments. Everyone knows internal diseases are treated internally and external diseases externally. However, internal diseases can be treated externally, and external diseases attacked internally. Treating external diseases solely externally yields slow results; internal treatment achieves rapid success. Consider carbuncles and ulcers (Yong Ju, 痈疽). Applying external plasters, incisions, or powders, even with divine skill, cannot cure quickly. Internal medication resolves them within one or two days. Why rely solely on external treatment? Internal medication for internal diseases often yields miraculous results. Combining internal and external treatments accelerates healing. Techniques such as guidance (Dao Yin, 引导) and massage require urgent study.
Tianshi said: These two essays lack clarity and sharpness; they need not be transmitted.