泉昔着《温疫说》，以证其自时气来，复慨吴又可、喻嘉言之惑人也，而为此驳。吴、
喻之
言曰∶温疫感受，异于伤寒，异于温热，又异于非时寒疫，是天地间另有一种戾气为之。夫
谓温疫异于伤寒、温热，与伤寒例合可；谓温疫异于非时寒疫，与例不合，而合犹可（例文
以温疫即寒疫之变；）至谓另有一种厉气，则例无此文，不可。天地间止有六气，其浓者即
为厉气，厉气有毒，毒者浓也。此外果有另一种气，可与并列为七，何以轩、岐、鹊、景如
此神圣，而无一字及之？原大兵荒后所以有疫者，非谓人尸混处之故，以人忧劳倍
苦，则正气倍虚，非时之气易入，而为病易
深耳！要其
所感之气，仍是六气。天何尝特设另一种厉气，以困此身遭兵荒者乎？吴、喻不解例意，妄
斥叔和。岂知仲景书赖叔和存，无叔和即无仲景也。
叶氏桂《临证指南》一书，于温热、脾胃最精，似可为初学法。然其可议者不少，如温
热类，
以神昏为心包络病。考古说神昏属阳明，见于《素》脉解厥逆及《金匮》中风等篇，而《灵
》经脉篇释心包络经是动所生病，无神昏不知人之说，则叶氏之于经学可知也。脾胃类，则
云阳明阳土，得阴始安；太阴阴土，得阳始运。夫以阴疗阳、以阳疗阴，似也。但胃若虚，
自宜以阳药培之，仲景于伤寒下后诸治皆用干姜，义可见也；脾若虚，自宜以阴药培之，仲
景于亡津诸治皆用人参，义可见也。自难执一而论。此二条皆徐灵胎所未及驳者，而误人
也亦不浅。
我过去撰写了《温疫说》，以证明温疫来源于时气，又感叹吴又可、喻嘉言迷惑人心，因此写了这篇驳斥文章。吴又可、喻嘉言的观点是：温疫的感受，不同于伤寒，不同于温热病，也不同于非时寒疫，这是天地间另外有一种戾气（致病邪气）造成的。如果说温疫不同于伤寒、温热病，这与《伤寒例》相符是可以的；如果说温疫不同于非时寒疫，这与《伤寒例》不符，勉强说得通（因为《伤寒例》文中认为温疫即寒疫的变证）；至于说另外有一种戾气，则《伤寒例》中没有这样的文字，这是不可以的。天地间只有六气（风、寒、暑、湿、燥、火），其浓聚者就成为戾气，戾气有毒，毒就是浓聚的意思。除此之外如果真有另一种气，可以并列成为七种，为什么轩辕（黄帝）、岐伯、扁鹊、张景岳如此神圣，却没有一个字提到它？原来大兵荒之后之所以有瘟疫，并不是因为人尸混杂的缘故，而是因为人们忧劳加倍痛苦，导致正气加倍虚弱，非时之气容易侵入，从而发病容易深入罢了！总之他们所感受的气，仍然是六气。上天何曾特意设置另一种戾气，来困扰那些遭受兵荒的人呢？吴又可、喻嘉言不理解《伤寒例》的本意，妄加指责王叔和。哪里知道张仲景的书依靠王叔和才得以保存，没有王叔和就没有张仲景的书了。
叶天士的《临证指南医案》一书，在温热病、脾胃病的诊治上最为精辟，似乎可以作为初学者的法度。然而其中可议论的地方不少，比如在温热类中，将神昏（神识昏迷）归为心包络病。考证古代说法，神昏属于阳明病，见于《素问·脉解篇》关于厥逆的解释以及《金匮要略》中风等篇章，而《灵枢·经脉篇》解释心包络经是动所生的疾病时，并没有神昏不知人的说法，那么叶天士对于经络学的理解就可以知道了。在脾胃类中，他说阳明阳土，得到阴气才能安宁；太阴阴土，得到阳气才能运化。用阴药治疗阳病、用阳药治疗阴病，看似合理。但是胃如果是虚证，自然适宜用阳药来培补，张仲景在伤寒下法之后的各种治疗中都使用干姜，其中的义理就可以看到了；脾如果是虚证，自然适宜用阴药来培补，张仲景在治疗亡津液的各种情况中都使用人参，其中的义理就可以看到了。这很难拘泥于一种观点来论述。这两条都是徐灵胎未曾驳斥过的，但误导人也并不浅。
In the past, I wrote "Discourse on Warm Epidemics" to demonstrate that warm epidemics originate from seasonal qi. Furthermore, lamenting that Wu Keyou and Yu Jiayan were misleading people, I composed this refutation. Wu and Yu stated: The contraction of warm epidemics differs from cold damage (Shanghan), differs from warm-heat diseases, and also differs from non-seasonal cold epidemics; there is another kind of pestilential qi (pathogenic factor) in the world causing it. It is acceptable to say that warm epidemics differ from cold damage and warm-heat diseases, as this aligns with the "Example of Cold Damage"; however, saying that warm epidemics differ from non-seasonal cold epidemics contradicts the example, though it can be excused (the example text considers warm epidemics as a transformation of cold epidemics). But to claim there is another distinct pestilential qi is unacceptable, as such text does not exist in the example. There are only six qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) in the world; when concentrated, they become pestilential qi. Pestilential qi is toxic, and toxicity means concentration. If there were indeed another kind of qi besides these, which could be listed as the seventh, why did Xuanyuan (Yellow Emperor), Qibo, Bian Que, and Zhang Jingyue, being so divine and sagely, not mention it in a single word? The reason for epidemics after great wars and famines is not because human corpses are mixed together, but because people suffer from double anxiety and toil, leading to double deficiency of righteous qi (Zheng Qi). Consequently, non-seasonal qi easily enters, and diseases easily deepen! Ultimately, the qi they contracted was still the six qi. Did Heaven specially create another kind of pestilential qi to torment those suffering from war and famine? Wu and Yu did not understand the intent of the example and rashly criticized Wang Shuhe. Little did they know that Zhang Zhongjing's books were preserved thanks to Wang Shuhe; without Wang Shuhe, there would be no Zhang Zhongjing.
Ye Tianshi's book "Lin Zheng Zhi Nan Yi An" (Guide to Clinical Practice) is most exquisite in the treatment of warm-heat diseases and spleen-stomach disorders, seemingly serving as a model for beginners. However, there are many points open to discussion. For instance, in the warm-heat category, he attributes coma (loss of consciousness) to disease of the Pericardium Collateral. Examining ancient theories, coma belongs to Yangming, as seen in the explanation of Jue Ni (reversal cold/heat) in the "Mai Jie" chapter of *Suwen* and in chapters on wind stroke in *Jingui Yaolue*. Meanwhile, the "Jing Mai" chapter of *Lingshu* explains the diseases generated by movement of the Pericardium Collateral meridian, without mentioning coma or loss of consciousness. Thus, Ye's understanding of meridian studies can be known. In the spleen-stomach category, he states: Yang Earth of Yangming requires Yin to find peace; Yin Earth of Taiyin requires Yang to function. Treating Yang with Yin and treating Yin with Yang seems reasonable. However, if the Stomach is deficient, it is naturally appropriate to tonify it with Yang herbs; Zhang Zhongjing used Gan Jiang (Dried Ginger) in all treatments following purgation in cold damage, revealing the principle here. If the Spleen is deficient, it is naturally appropriate to tonify it with Yin herbs; Zhang Zhongjing used Ren Shen (Ginseng Root) in all treatments involving loss of body fluids, revealing the principle here. One cannot rigidly adhere to a single theory. These two points were not refuted by Xu Lingtai, yet they mislead people significantly.