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Xiaoban Qingdai Yin (Spotted-Dispersing Indigo Decoction): Treats conditions where pathogenic heat transmits inward, resulting in interior excess and exterior deficiency, with blood heat stagnating and failing to disperse. The heat qi invades the skin, causing macules (skin eruptions).

Coptidis Rhizoma (Huanglian, 黄连) - de-haired, 1 qian; Glycyrrhizae Radix et Rhizoma (Gancao, 甘草) - 5 fen; Gypsum Fibrosum (Shigao, 石膏) - crushed, 1.5 qian; Anemarrhenae Rhizoma (Zhimu, 知母) - 5 fen; Bupleuri Radix (Chaihu, 柴胡) - de-rhizome, 5 fen; Ginseng Radix (Renshen, 人参) - de-rhizome, 5 fen; Rhinocerotis Cornu (Xijiao, 犀角) - sliced, 1 qian; Indigo Naturalis (Qingdai, 青黛) - 1 qian; Gardeniae Fructus (Shanzhi, 山栀) - 1 qian; Rehmanniae Radix (Shengdi, 生地) - 1 qian.

If the stool is dry and solid, remove Ginseng Radix (Renshen, 人参) and add Rheum Palmatum (Dahuang, 大黄), adjusting the dosage as appropriate.

The above herbs are chopped, decocted with two cups of water, one slice of Zingiberis Rhizoma Recens (Shengjiang, 生姜), and two Jujubae Fructus (Dazao, 大枣), until reduced by boiling. Before administration, mix with one spoonful of vinegar for oral intake.

Shaoyin Cold Damage (Shanghan, 伤寒), Warm diseases (Wenbing, 温病), and Summerheat diseases (Shubing, 暑病) all present with macule eruptions. However, macules caused by summerheat are often overlooked by people. They do not realize that the morphology is similar to that of Shaoyin Cold Damage and Warm diseases: some are as large as beans, some as fine as thread marks, some like flea bites, and severe cases may resemble Yangmao Ding (wool carbuncle). All these should be cleared using the aforementioned prescription.

Shaoyin Cold Damage, Summerheat injury, and various warm/cool syndromes are all manifestations of pathogenic qi bullying healthy qi. Using medicine is like fighting an enemy: when the medicine enters, the pathogen gradually recedes; when the medicinal force exhausts, the pathogen flares up again. Within one shichen (two hours) after a dose, carefully observe the condition and palpate the pulse. If the prescription matches the syndrome, administer consecutively, three to five times day and night, stopping only when the pathogen retreats and the disease stabilizes. This method was recorded by Zhang Zhongjing of the Han Dynasty in his treatise on Shaoyin Cold Damage. Sun Simiao's *Qianjin Fang* from the Sui Dynasty also records this method. Sun stated that in summer, administer five times during the day and three at night; in winter, three times during the day and five at night. One must continue until the disease recedes, just like repelling enemies: the more you drive them back, the fiercer they become, aiming for complete pacification before withdrawing troops. This is the ultimate strategy for victory. After the Song Dynasty, this method was lost, resulting in fewer effective treatments and less merit in saving lives. I have used this method to treat many patients with miraculous effects.

Zhang Fengkui, in writing *Shangshu Quanshu*, reviewed ancient medical cases and skillfully adapted them, demonstrating great eloquence in establishing his discourse. However, his explanation of epidemic diseases is unclear, which is significant for medicine. Even with Li Dongyuan's profound knowledge and Zhu Danxi's erudition, they followed common practices without providing definitive explanations. Recently, Mr. Yu Jiayan, with his talent for integrating past and present, wrote groundbreaking theories, clearing away the obscurities of Wang Shuhe, elucidating the profundities of Zhang Zhongjing, rejecting stale doctrines, and proposing new meanings. Previous confusions were dispelled like melting ice. His therapeutic methods surpass those of antiquity, revealing what predecessors had not yet expressed. Who says modern practitioners are inferior to ancients? Therefore, I append this work, along with treatment cases and prescriptions, to inform medical professionals. Heaven and Earth nurture life; the four Qi (Cold, Heat, Warm, Cool) cycle eternally unchanged. Humans living within this environment fall ill due to exposure to cold or summerheat because of irregular lifestyle and diet, weak Qi and body, offending themselves rather than blaming cold or summerheat. Such instances are rare, one or two in a thousand. If cold and summerheat were lethal pathogens causing immediate illness upon contact, humanity would have perished long ago. Is this the natural way of Heaven and Earth giving birth to humans? When abnormal Qi appears out of season, it can be called "abnormal Qi," but not "epidemic Qi." Why? Because exposure to abnormal Qi results in illness in some and health in others; it cannot be generalized. Epidemic Qi, however, affects everyone regardless of wealth, poverty, age, gender, strength, or deficiency, spreading door-to-door and region-wide with identical transmission. No one escapes. This occurs mainly after major wars and famines, especially during years of hunger. People wander everywhere, gathering in towns, counties, or capitals, lacking proper shelter and relief. From the imperial court far away, cries go unheard. Groups of three or five die daily without exception. Graves are shallow and poorly covered. When spring arrives and Earth Qi moves, loose soil collapses, exposing white bones, blood, and water. Death Qi, corpse Qi, turbid Qi, and foul Qi rise with Earth Qi, mixing with the pure Qi of Heaven. The Qi that generates life transforms into the Qi that destroys life. Formless, shadowless, soundless, odorless, it enters through the mouth and nose, directly attacking the Zang-Fu organs. Healthy Qi becomes blocked, pathogenic Qi fills the space, leading to sudden death beyond remedy. *Shuowen Jiezi* states: "Yi means all people are sick; malevolent ghosts bring disaster, this is Yi." *Liji Yue Ling* states: "In the first month of spring, kings bury bones and flesh, precisely because in this month Heaven Qi descends and Earth Qi rises. Fearing that filth from bones and flesh mixes with Heaven and Earth Qi, harming beings, they are buried." This pre-empts creation's flaws, avoiding heavenly blame. Humans exist within the intersection of Qi, like fish in water; even a tiny impurity cannot mix. If ash is thrown into rivers or oil into ponds, few fish survive. How is human infection by epidemic Qi different? Thus, since ancient times, sage rulers and virtuous ministers assisted in nurturing transformation, harmonizing Yin and Yang, preventing epidemics in peacetime, and providing porridge and medicine during disasters to save lives, ensuring no premature deaths and promoting harmony. Literati interpreting this as "nourishing dead bones" miss the point. Should spring nourish dead bones while summer, autumn, and winter do not? Recently, meddlesome individuals set up altars and factories. In years when children contract smallpox, they purchase corpses of deceased infants. Even if buried, they dig them up, piling them like mountains, burning them with fire. Flames rage, stench reaches heaven, gods and men cover their noses. Toxic fumes and foul odors spread, causing strange diseases in infants—resembling smallpox but not quite, resembling rash but not quite. Within one or two days, the condition becomes critical. Even skilled physicians cannot intervene. Everyone is shocked, attributing it to heavenly anomalies, unaware of the cause. For years, countless innocent babies have suffered unjustly. Within twenty to thirty li of the city, this disease does not occur, proving this clearly! Alas, heterodox sorcery confuses the world and deceives the people. Ignorant people think it is good, gathering crowds to shout, collecting money to support it. One advocates, another echoes, running madly. Does this not greatly contradict the meaning of ancient kings burying bones and flesh? I mention this while prefaceing epidemic diseases, hoping future medical students pay attention.
Written by Lin Qilong of Yuyang, Beihai, at Buche Studio, on the first day of the seventh month, 14th year of Kangxi.